201 250

*
"Apocalypse Explained", by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911],

Apocalypse Explained

201.

Verse 6. He that hath an ear let him hear what the Spirit saith unto the churches, signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church, as is evident from what has been said above (n. 108), where there are like words.
202.

Verses 7-13. And to the angel of the church in Philadelphia write, These things saith He that is Holy, He that is True He that hath the key of David, He that openeth and no one shutteth, and shutteth and no one openeth: I know thy works; behold, I have given before thee an opened door, and no one is able to shut it; for thou hast some power, and hast kept My word, and hast not denied My name. Behold, I will give, from the synagogue of Satan, of those saying that they are Jews and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of My endurance, I also will keep thee from the hour of temptation that is to come upon the whole world, to try them that dwell upon the earth. Behold, I come quickly; hold fast what thou hast, that no one take thy crown. He that overcometh I will make him a pillar in the temple of My God, and he shall go out thence no more; and I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, and My new name. He that hath an ear let him hear what the Spirit saith unto the churches. 7. "And to the angel of the church in Philadelphia write," signifies those of the church who are in the faith of charity (n. 203); "these things saith He that is Holy, He that is True," signifies from whom is that faith (n. 204); "He that hath the key of David," signifies who has power by means of Divine truth (n. 205); "He that openeth and no one shutteth, and shutteth and no one openeth," signifies power to admit into heaven all who are in the faith of charity, and to remove from heaven all who are not (n. 206). 8. \"I know thy works," signifies the life of charity (n. 207); "behold, I have given before thee an opened door, and no one is able to shut it," signifies that they will be admitted into heaven, and that to no one of such a quality will it be refused (n. 208); "for thou hast some power, and hast kept My word, and hast not denied My name," signifies that they have power from the Lord against evils and falsities, in the measure in which they make truths from the Word to be of the life, and acknowledge the Divine of the Lord in His Human (n. 209). 9. \"Behold, I will give, from the synagogue of Satan," signifies those who are in the doctrine of faith alone, and in no charity (n. 210); "of those saying that they are Jews and are not, but do lie," signifies who believe themselves to be in truths, when yet they are in falsities (n. 211); "Behold, I will make them to come and worship before thy feet," signifies the state of such after death, that they will be out of heaven, and are not to be admitted (n. 212); "and to know that I have loved thee," signifies a consequent knowledge that the Lord is present in charity, and not in faith apart from charity (n. 213). 10. \"Because thou hast kept the word of My endurance," signifies that they have lived according to the Lord's commandments (n. 214); "I also will keep thee in the hour of temptation that is to come upon the whole world, to try them that dwell upon the earth," signifies the time of the last judgment, when there will be visitation upon those who are in the former heaven, and that they will then be saved (n. 215). 11. \"Behold, I come quickly," signifies that this is certain (n. 216); "hold fast what thou hast," signifies steadfastness in the state of faith from charity even unto the end (n. 217); "that no one take thy crown," signifies lest intelligence should perish (n. 218). 12. \"He that overcometh I will make him a pillar in the temple of My God," signifies that those who are steadfast will be in Divine truth in heaven (n. 219, 220); \"and he shall go out thence no more," signifies that they shall be in it to eternity (n. 221); "and I will write upon him the name of My God," signifies their quality according to the Divine truth implanted in the life (n. 222); "and the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens (n. 223); "and My new name," signifies that they will also acknowledge the Lord's Divine Human (n. 224). 13. \"He that hath an ear let him hear what the Spirit saith unto the churches," signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 225).
203.

Verse 7. And to the angel of the church in Philadelphia write, signifies those of the church who are in the faith of charity. This is evident from the things written to the angel of this church understood in the internal sense, for (as was said above, n. 20) the "seven churches" mean, not seven churches, but all persons whatever who are of the church, or all things whatsoever with man that constitute the church; for "seven" in the Word means all persons and all things; for every number in the Word signifies something either of thing or state, as can be most plainly seen in this prophetic book, in which numbers are so frequently mentioned; and also in Ezekiel (chap. 40-48), where the new temple and the new earth are described, which is done by measurements given in numbers. The "new temple" and "new earth," here mean a new church, and each measurement or each number signifies something pertaining to the church. (That all numbers in the Word signify things and states, see in the work on Heaven and Hell, n. 263.)
204.

These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is. There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from wing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith. But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39.) That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell, n. 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation: He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Rev. 22:11). And in Luke: To serve Him in holiness and righteousness (Luke 1:74-75). Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One, the Holy One of God, the Holy One of Israel," and "the Holy One of Jacob," may be seen in Isa. 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation: Righteous [or just] and true are Thy ways, Thou King of saints (Rev. 15:3). The Lord is called "the Holy One, the Holy One of God, the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation: Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Rev. 15:4). Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matt. 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Rev. 18:20; the apostles, Rev. 18:20; that Jerusalem is called "the holy city," Isa. 48:2; 66:20, 22; Dan. 9:24; Matt. 27:53; Rev. 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia, n. 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem, n. 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (see above, n. 183), so also why heaven is called the "habitation of holiness" (Isa. 63:15; Deut. 26:15); and why the church is called "the sanctuary" (Jer. 17:12; Lam. 2:7; Ps. 68:35). That "holiness" is predicated of Divine truth is evident from the following passages. In John: Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19). Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses: Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deut. 33:2-3). \"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints. Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia, n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406.) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths. In Moses: Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Lev. 19:2). This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same: Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Lev. 20:7-8). Here also the statutes, judgments, and precepts which are to be kept are treated of. In the same: If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deut. 26:16-19). In David : We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Ps. 65:4). It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (see Arcana Coelestia, n. 3720). In Zechariah: In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zech. 14:20). The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia, n. 9921, 9926; and that "horse" signifies the intellectual, see in The small work on The White Horse, n. 1-4.) From this it can be seen what is represented and signified by this: That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exod. 28:36-38; 39:30-31); for the "miter" signifies wisdom, which is of Divine truth (see Arcana Coelestia, n. 9827, 9949); so also what it represented and signified by: That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exod. 29:1-36; 30:22-30; Lev. 8:1 to the end); for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom. [10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n 13-19; 20-28.)
205.

He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.) It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell, n. 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.) That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel: They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezek. 37:23-25). In Hosea: The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5). It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia, n. 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.) In Zechariah: Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zech. 12:7-8, 10; 13:1). Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (see just above, n. 204). From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell, n. 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in The Arcana Coelestia (n. 402, 3654, 9166). The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah; God" also means the Lord in respect to Divine truth (see Arcana Coelestia, n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (see above, n. 130, 200). \"David" and his "house" have a like signification also in the following passages. In Isaiah: Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 205-1 (Isa. 55:3-4). These things are said of the Lord, who is here "David." In David: In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Ps. 89:2-5). These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (see Arcana Coelestia, n. 2842). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (see Arcana Coelestia, n. 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (see Arcana Coelestia, n. 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (see Arcana Coelestia, n. 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above (n. 204). In the same: I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Ps. 89:34-37). That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm: I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Ps. 89:20, 25-27, 29). The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David: Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Ps. 132:9-10, 17-18); here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said: He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Ps. 132:2, 4-7). That David might represent the Lord in respect to Divine truth, the Lord was wing to be born of the house of David, and also to be called "the Son of David, his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees: Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matt. 22:42-45; Luke 20:41-44). That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in the Doctrine of the New Jerusalem (n. 293-295, 298-310). For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matt. 12:46-49; Mark. 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

206.

He that openeth and no one shutteth, and shutteth and no one openeth, signifies power to admit into heaven all who are in the faith of charity, and to remove from heaven all who are not. This is evident from the signification of "that openeth and no one shutteth," as being, in reference to the Lord, to admit into heaven (of which presently); and from the signification of "and shutteth and no one openeth," as being to remove from heaven. The former means to admit into heaven, and the latter to remove from heaven, because the Lord alone opens heaven to those who are admitted. This no man, spirit, or angel can do from himself. How this is shall be explained in a few words. When a man after death is in such a state that he can be admitted into heaven, there appears to him a way that leads to the heavenly society in which he is to be; until he is in this state the way thither does not appear to him; this way is opened to him by the Lord only. Such is each one's introduction and admission into heaven. The same is true of the evil man after death. When he is in the state for passing into hell, a way appears to him that leads to the infernal society in which he is to be; until he is in this state the way thither does not appear to him. The reason of this is that ways in the spiritual world appear to each one according to the intention of his thought, thus according to the affection of his love. When, therefore, a spirit has been brought into his reigning love (for everyone after death is brought into that love), then ways to the society where his love reigns appear. From this it is clear that it is love itself that opens; and as all the love of good and truth is from the Lord, it follows that the Lord alone opens the ways for those who are admitted into heaven. On the other hand, as all the love of evil and of falsity is from the man or spirit only, it follows that the spirit himself opens for himself the way to hell. (These things may be seen more clearly in the work on Heaven and Hell, n. 545-550, where it is shown that the Lord casts no one into hell, but that it is the spirit who casts himself thither. That ways in the spiritual world appear to everyone according to the intention of his thought, thus according to the affection of his love, see in the same work, n. 479, 590.) As regards the hells, they are all shut, and can in no wise be opened except by the Lord's permission; they are shut because of the evils and falsities that are continually striving to break out from them and do harm to those who are in goods and truths from the Lord (about which see also in the work on Heaven and Hell, n. 584-592). From this then it is clear how it is and thence how it is to be understood that, "He that hath the key of David openeth and no one shutteth, and shutteth and no one openeth." Heaven is opened to those who are in the faith of charity, and is shut to those who are not, for those who are in the faith of charity are here treated of (see above, n. 203), and those who are in the faith of charity are in Divine truth from the Lord, and Divine truth from the Lord has all power, as was shown in the articles that immediately precede. Similar to what is here meant by the "key of David" is the signification of the "key of Peter," thus referred to in Matthew: I say unto thee, Thou art Peter, and upon this Rock I will build My church; and the gates of hell shall not prevail over it. And unto thee will I give the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18-19). \"Peter" here, in like manner as "David," signifies in the highest sense, Divine truth proceeding from the Lord's Divine good, and in the internal sense, every truth from good that is from the Lord. The "rock" [petra] that is spoken of in the Word where Peter is mentioned, and from which Peter's name is derived, has a like signification. The Lord's twelve disciples represented all the truths and goods of the church in the complex; Peter represented truth or faith, James charity, and John the works of charity. But here Peter represented faith from charity, or truth from good which is from the Lord, because Peter here acknowledged the Lord in heart, saying: Thou art the Christ, the Son of the living God. And Jesus answering, said, Blessed art thou, Simon Bar-Jonah; 206-1 for flesh and blood hath not revealed it unto thee, but My Father, who is in the heavens. I say unto thee, Thou art Peter, etc. (Matt. 16:16-18, and the following). (This may be seen illustrated in The small work on The Last Judgment, n. 57.) There is a like meaning in the Lord's words to the rest of the disciples, in Matthew: Jesus said to His disciples, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven (Matt. 18:18). These things are said to the disciples because they represented all the truths and goods in the complex that are from the Lord. (That those things were represented by the twelve disciples, as also by the twelve tribes of Israel, see Arcana Coelestia, n. 2129, 3354, 3488, 3858, 6397.) The like is meant by the disciples where it is said, that: They shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matt. 19:28; Luke 22:30); (see Arcana Coelestia, n. 2129, 6397). And the like is meant by "Eliakim," who was to succeed Shebna over the house of the king, in Isaiah: I will give dominion into his hands, that he may be for a father to the inhabitant of Jerusalem, and to the house of Judah; and the key of the house of David I will lay upon his shoulder, that he may open and none shut, and that he may shut and none open (Isa. 22:21-22). By "the house of the king" over which he was to be, is signified the church that is in truth out of good from the Lord; "opening and shutting," and "binding and loosing," mean in general to save (see above, n. 86).

207.

Verse 8. I know thy works, signifies a life of charity. This is evident from the signification of "works," as being those things that are of man's love, thus of his life (see above, n. 98, 116, 185); here, therefore, the things that are of charity, since that is what is treated of in what is written to this church.
208.

Behold I have given before thee an opened door, and no one is able to shut it, signifies that they will be admitted into heaven, and that to no one of such a quality will it be refused. This is evident from the signification of "giving an opened door," as being to admit into heaven (of which presently) and from the signification of "no one is able to shut," as being that it will not be refused; for when a door is shut entrance is refused, but when it is not shut it is not refused. This refers to those who are in charity, because they are treated of in what is written to this church (see above, n. 203). From this it is clear that "I have given before thee an opened door, and no one is able to shut it," signifies that all such will be admitted into heaven, and that to none of these will entrance be refused. It is indeed plain from the common use of language, that "to give an opened door" signifies to admit into heaven; and still this is from correspondence; for a house and all things pertaining to a house correspond to the interiors of man which are of his mind, and from that correspondence they also signify in the Word the things of the mind. That this is so can be seen from representatives and appearances in heaven, where there are palaces, houses, rooms, bed-chambers, hallways, courts, and within them a variety of things for uses; these things the angels have from correspondence; and for this reason the wiser angels have palaces more magnificent than the less wise have (but respecting these, see in The work on Heaven and Hell, n. 183-190, where The Habitations of the angels of Heaven are treated of); and as palaces, houses, and all things pertaining to a house have a correspondence, so evidently do doorways, doors, and gates, which correspond to entrance and admission; and when the doorway appears open, it is a sign that there is opportunity to enter, and when it is closed, that there is no opportunity. Moreover, when newly arrived spirits are introduced into a heavenly society, the way that leads to it is opened to them by the Lord; and when they come thither there appears a gate with a door at the side, where there are guards who admit them, and afterwards there are others who receive and introduce them. From this it can now be seen what "doorways, doors," and "gates," signify in the Word, namely, admission into heaven: and as the church is the Lord's heaven on earth, they also signify admission into the church; and as heaven or the church is within man, "doorways, doors," and "gates" signify approach and entrance, with man (of which presently). And because all things that signify heaven and the church signify also the things of heaven and the church, and here the things that introduce, which are truths out of good from the Lord, and because these truths are from the Lord, and are therefore His, yea, are Himself in them, therefore "doorway, door," and "gate" to heaven and the church, mean in the highest sense the Lord. From this is clear the signification of what the Lord says in John: Jesus said, Verily I say unto you, he that entereth not through the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. But he that entereth in through the door is the shepherd of the sheep; to him the porter openeth. I am the door of the sheep, through Me if anyone enter in, he shall be saved, and shall go in and go out, and find pasture (John 10:1-3, 7, 9). Here "to enter in through the door" is evidently to enter in through the Lord, for it is said, "I am the door of the sheep." To enter in through the Lord is to approach Him, acknowledge Him, believe in Him, and love Him, as He teaches in many passages; thus is man admitted into heaven, and in no other way; consequently the Lord says, "Through Me if anyone enter in, he shall be saved;" also "he that climbeth up another way, the same is a thief and a robber." Therefore he that approaches the Lord, acknowledges Him, and believes in Him, is said to open the door to the Lord, that he may enter in. In Revelation: Behold I stand at the door and knock; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me (Rev. 3:20). What this means will be told in what follows where this part of the chapter will be explained. Here something shall merely be said about doors or gates, in respect to man, since it is said, "I stand at the door and knock." To man's rational two ways lead, one from heaven, the other from the world. By the way from heaven good is introduced, by the way from the world truth is introduced, so far as the way from heaven is opened with man. So far he is affected by truth and becomes rational, that is, sees truth from the light of truth. But if the way from heaven is shut, man does not become rational; for he does not see truth, and yet it is truth from the light of truth that makes the rational; he can, indeed, reason about truth, and from reasoning or from memory can talk about it; but he is not able to see whether truth is truth. To think well about the Lord and about the neighbor opens the way from heaven; while to think not well about the Lord and to think evil about the neighbor shuts that way. As there are two ways that lead into man, so there are two doorways or gates through which entrance is effected. Through the gate or doorway that is opened from heaven the spiritual affection of truth from the Lord enters, because through that door (as was said above), good enters, and all spiritual affection of truth is from good; but by the gate or doorway that is open from the world all knowledge from the Word and from preaching from the Word enters, since by this way truth enters (as was also said above), for the knowledges from the Word and from preaching therefrom are truths. The spiritual affection of truth joined with such knowledges constitutes man's rational, and enlightens it according to the quality of the truth conjoined to good, and according to the quality of the conjunction. Let these few words suffice respecting the two doorways or gates pertaining to man. As "doorways, doors," and "gates," signify admission into heaven and into the church, they therefore also signify truths from good which are from the Lord, because by them admission is effected; as in the following passages. In Isaiah: Open ye the gates, that the righteous nations keeping faithfulness may enter in (Isa. 26:2). This means, in the sense of the letter, that they will admit those who are righteous and faithful into the cities; but in the internal sense, that they will admit them into the church; for "gates" signify admission; "a righteous nation" signifies those who are in good; "keeping faithfulness" signifies those who are in truths from good. In the same: Thy gates shall be open continually; they shall not be shut day nor night, that the army of the nations may be brought unto Thee, and their kings shall be led; for the nation and kingdom that will not serve Thee shall perish. Thou shalt call thy walls Salvation, and thy gates Praise (Isa. 60:11-12, 18). This treats of the Lord and of the church about to be established by Him, and these words describe the continual admission of those who are in good and in truths therefrom. "The gates shall be opened continually, and shall not be shut day nor night," signifies perpetual admission; "the army of the nations" signifies those who are in good, and "kings" those who are in truths; and that all shall serve the Lord is meant by "the nation and kingdom that will not serve thee shall perish." That "nation" or "nations" signify those who are in good, may be seen above (n. 175), and that "kings" signify those who are in truths (n. 31). In the same: Thus saith Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; that I may loose the loins of kings, to open before him the doors that the gates may not be shut. And I will give thee the treasures of dark places, and hidden riches of secret places (Isa. 45:1, 3). This likewise treats of the Lord and of the church to be established by Him. "To open the doors that the gates may not be shut" signifies perpetual admission; "nations and kings" signify those who are in goods and truths, and in the abstract, goods and truths (as above); "treasures of dark places and hidden riches of secret places" signifies interior intelligence and wisdom from heaven, for the things that enter by the gate that is open from heaven (of which above) come in secretly and affect all things that are with man; from this comes the spiritual affection of truth, through which things before unknown are revealed. In Jeremiah: If ye bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes, sitting upon the throne of David, riding upon the chariot and on horses, and the city shall be inhabited to eternity (Jer. 17:24-25). Anyone can see what is meant by these things in the sense of the letter; but that something more holy is contained in them may be known, for this is the Word, and everything in the Word contains things that are of heaven and the church and these alone are holy; the holy thing meant is known from the internal sense. "The Sabbath day" in that sense means the conjunction of the Lord's Divine Human with heaven and the church; "the city" which here is Jerusalem, means the church; "to bring in no burden through the gates of this city" means not to admit that which is from man's own [proprium], but that which is from the Lord. "Kings and princes that shall enter in by the gates of the city" mean Divine truths which they should then have; "sitting upon the throne of David" means truths from the Lord; "riding upon the chariot and on horses" means that from these they should be in the doctrine of truth and in intelligence; "to be inhabited to eternity" means life and eternal salvation. (That "Sabbath" signifies the conjunction of the Lord's Divine Human with heaven and the church, see Arcana Coelestia, n. 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730. That "Jerusalem" signifies the church, see n. 402, 3654, 9166. That "burden" or "work" on the Sabbath day signifies not to be led by the Lord but by one's own [proprium], n. 7893, 8495, 10360, 10362, 10365. That "kings and princes" signify those who are in Divine truths, and in the abstract, Divine truths, see above, n. 29, 31. That "chariot" signifies the doctrine of truth, and "horses" the intellectual, see in the small work concerning The White Horse, n. 1-5.) In Revelation: The New Jerusalem, having a wall great and high, and twelve gates, and upon the gates twelve angels, and names inscribed, which are the names of the twelve tribes of Israel. The twelve gates were twelve pearls. The gates shall not be shut (Rev. 21:12, 21, 25). That "gates" signify Divine truths introducing into the New Church, thus those who are in truths from good from the Lord, can be seen from the explanation of these words in The small work on The New Jerusalem (n. 1 seq.). It is clear also from its being said that there were "twelve gates, twelve angels upon the gates," and "the names of the twelve tribes written thereon," and that the "twelve gates were twelve pearls." (For "twelve" signifies all, and is predicated of truths from good, Arcana Coelestia, n. 577, 2089, 2129, 2130, 3272, 3858, 3913; in like manner "angels," see above, n. 130, 200; likewise the "twelve tribes of Israel," n. 3858, 3926, 4060, 6335; and likewise "pearls.") In Jeremiah: Out of the north an evil shall be opened, that they may come and set every man his throne at the entrance of the gates of Jerusalem, and against all its walls round about, because they have forsaken Me (Jer. 1:14-16). This treats of the destruction of the church; the "north," signifies falsity from which is evil; "to come and set every man his throne at the entrance of the gates of Jerusalem" is to destroy truths introductory to the church by means of falsities; "and against all the walls" means to destroy all protecting truths. [10] In Isaiah: Howl, O gate; cry, O city; thou whole Philistia art dissolved, for from the north cometh smoke (Isa. 14:31). In the same: The choicest of thy valleys are full of chariots, and the horsemen setting have set themselves even to the gate; he hath uncovered the covering of Judah (Isa. 22:7-8). In these passages also the destruction of the church is treated of; and "gates" here signify introductory truths which are destroyed; these truths are called "the covering of Judah," because "Judah" signifies celestial love (see above, n. 119), and these truths cover and protect that love. [11] In the same: The remnant in the city is a waste, and the gate is beaten 208-1 even to devastation (Isa. 24:12). In Jeremiah: Judah hath mourned, and the gates ther have been made to languish (Jer. 14:2). In the book of Judges: The villages have ceased in Israel; he hath chosen new gods; there was fighting at the gates (Judg. 5:7-8). In Ezekiel: Tyre hath said about Jerusalem, Aha, she is broken, the doors of the peoples; she is brought around unto me (Ezek. 26:2). Here also the destruction of the church is treated of; "Tyre" signifies the knowledges of truth and good, which are introductory truths; and "Jerusalem" the church in respect to the doctrine of truth; this shows why Jerusalem is here called the "doors of the people;" also what this signifies, "Tyre says, Aha, Jerusalem is broken, the doors of the people; she is brought around unto me, I shall be filled." [12] Since, as was said above, "doors" and "gates" signify admission, and in particular, introductory truths, which are truths from good from the Lord, it is clear what "doors" and "gates" signify in the following passage. In David: Lift up your heads, O ye gates; and be ye lifted up, ye everlasting portals, that the King of glory may come in (Ps. 24:7, 9). In the same: Recount the praises of Jehovah in the gates of the daughter of Zion (Ps. 9:14). In the same: Jehovah loveth the gates of Zion more than all the dwellings of Jacob (Ps. 87:2). By "Zion" and "the daughter of Zion" the celestial church is meant. In Isaiah: Thy Redeemer, the Holy One of Israel; the God of the whole earth he is called. I will make thy windows 208-2 of rubies, and thy gates of carbuncles (Isa. 54:5, 12). In Matthew: The five prudent virgins went into the marriage feast, and the door was shut; and the five foolish virgins came and knocked, but the door was not opened to them (Matt. 25:10-12). In Luke: Jesus said, strive to enter in through the narrow gate; for many shall seek to enter in, and shall not be able. When once the Master of the house is risen up and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence you are (Luke 13:24-25). These two passages treat of the state of man after death, showing that those who are in faith and not in love cannot then be admitted into heaven, although they may wish to be admitted because they have so believed; this is meant by the "door's being shut," and they knocked but were rejected. [13] Because "gates" signify introductory truths, therefore it was among the statutes: That the elders should sit at the gates and judge (Deut. 21:19; 22:15, 21; Amos 5:12, 15; Zech. 8:16); therefore it was also commanded: That they should write the commandments upon the posts and gates (Deut. 6:8-9); and therefore it was likewise among the statutes: That the ear of the servant who was not wing to go out free in the seventh year should be bored through at the door (Exod. 21:6; Deut. 15:17). \"Servants" from the sons of Israel signified those who were in truths and not in good; and "freemen" those who are in good and in truths therefrom. That "the ear should be bored through at the door" signified perpetual obedience and servitude, since he was not wing to be introduced by means of truths into good; for those who are in truths and this not from good, are perpetually in a servile state, because they are not in the spiritual affection of truth; and yet it is the affection which is of the love that makes man free (see in The Doctrine of The New Jerusalem, n. 141-149). Moreover introductory truths in respect to their quality are described by the covering of the entrance of the tent, and by the covering of the entrance of the tabernacle (Exod. 26:14, 36, 37; 38:18, 19); also by the measurements in numbers of the entrances and gates of the house of God and of the temple (in Ezekiel 40:6, 8-11, 13-15, 18-20, 24, 27, 28, 32, 35, 37; 41:1-3, 11, 17-20, 23-25; 42:2, 12, 15; 43:1-4; 44:1-3, 17; 46:1-3, 8, 12, 19; 47:1, 2; 48:31-34). He who knows what these particular numbers signify, may know many arcana respecting these truths. The gates of the house of Jehovah towards the north and towards the east are also spoken of in the same prophet (8:3-4; 10:19).

209.

For thou hast some power, and hast kept My word, and hast not denied My name, signifies that they have power from the Lord against evils and falsities, in the measure in which they make truths from the Word to be of the life, and acknowledge the Divine of the Lord in His Human. This is evident from the signification of "having power," as being power from the Lord against evils and falsities; and as those who are in faith from charity are treated of, it is said that they "have some power" (of which presently). It is evident also from the signification of "to keep My word," as being to make truths from the Word to be of the life; for to keep truths or commandments means not only to know and perceive them but also to will and do them, that is to keep them; and those who will and do, make the truths that they know and perceive from the Word to be of their life (see also above n. 15). It is evident also from the signification of "not denying My name," as being to acknowledge the Divine of the Lord in His Human (see above, n. 135). It should be known that there are two principal things of the church, namely, the acknowledgment of the Lord's Divine in His Human, and making the truths from the Word to be of one's life; moreover, no one can be in the one of these unless he is at the same time in the other; for all truths that are made to be of the life are from the Lord, and this is done with those who acknowledge the Divine in His Human. For the Lord flows in with all, as well in the heavens as on the earth, from His Divine Human, and not from the Divine separately. Consequently those who in their thought separate the Divine of the Lord from His Human, and look to the Divine of the Father not as in the Human but as beside it or above it, thus separated from it, receive no influx from the Lord nor thus from heaven, for all who are in the heavens acknowledge the Lord's Divine Human (see concerning this in the work on Heaven and Hell, n. 2-12, 59-72, 78-86 seq., 212). From this it is clear that all truths that are made of the life are from the Lord with those who acknowledge the Divine in His Human, that is the Divine Human. Truths become of the life when man loves them, thus when he wills them and does them, for he who loves, wills and does; in a word, truths are made of the life when man from affection lives according to them. Such truths are from the Lord because the Lord flows into the love with man, and through the love into truths and thus makes them to be of the life. Something shall now be said about the power that man has from the Lord against evils and falsities. All power that angels have and also that men have is from the Lord; and the measure in which they receive the Lord is the measure of their power. He who believes that any power against evils and falsities comes from what is man's own [proprium] is greatly mistaken; for it is evil spirits, conjoined to the hells, that induce evils and falsities thence with men, and these spirits are numerous, and each one of them is conjoined to many hells, in each of which also there are many spirits, and no one except the Lord can turn these away from man, for the Lord alone has power over the hells, and man has no power at all from himself or from what is his own [proprium]; therefore man has power to the extent that he is conjoined to the Lord by love. There are two loves that reign in the heavens and constitute the heavens, namely, love to the Lord and love towards the neighbor; love to the Lord is called celestial love, and love toward the neighbor is called spiritual love. Those who are in celestial love have much power, but those who are in spiritual love have some power; and because what is written to the angel of this church, treats of those who are in love towards the neighbor, or in charity and in faith therefrom, which love is spiritual love, it is said, "Thou hast some power." But it is to be noted, that all the power that angels and men have from the Lord is from the good of love; and since the good of love does not act from itself but through truths, therefore all power is from the good of love through truths, and with those who are spiritual, from the good of charity through the truths of faith. For good takes on a quality through truths, good without truths having no quality and where there is no quality there is neither force nor power. From this it is clear, that good has all power through truths, or charity through faith, and neither charity apart from faith nor faith apart from charity has any power. This is meant also by the keys given to Peter, for "Peter" there means, in the spiritual sense, truth from good which is from the Lord, thus faith from charity; and the "keys" given to him the power over evil and falsities. These things were said to Peter when he acknowledged the Divine of the Lord in His Human; which means, that those have power who acknowledge the Divine of the Lord in His Human, and from Him are in the good of charity, and in the truths of faith. That these things were said to Peter when he acknowledged the Lord is shown in Matthew: Jesus said to the disciples, Who say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answering said unto him, Blessed art thou Simon Bar-Jonah; for flesh and blood hath not revealed this unto thee, but My Father who is in the heavens. But I also say unto thee, thou art Peter, and upon this rock I will build My church; and the gates of the hells shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven (Matt. 16:15-19). (But of Peter and his keys, see what is said above, n. 9; also what is shown in The small work on The Last Judgment, n. 57, and in The Doctrine of the New Jerusalem, n. 122; and that truth has all power from good, which is from the Lord, in the work on Heaven and Hell, n. 228-233, 539, and Arcana Coelestia, n. 3091, 3387, 3563, 4592, 4933, 6344, 6423, 7518, 7673, 8281, 8304, 9133, 9327, 9410, 10019, 10182).
210.

Verse 9. And 210-1 I will give from the synagogue of Satan, signifies those who are in the doctrine of faith alone, and in no charity. This is evident from the signification of "from the synagogue of Satan," as being those who are in the doctrine of all falsities (see above, n. 120). Here therefore, "from the synagogue of Satan" means those who are in the doctrine of faith alone, and in no charity, since what is written to the angel of this church treats of those who are in faith from charity. These are said to be "from the synagogue of Satan" because they are not in faith, although they think they are; and because they reject charity as being no means to salvation, and yet the Lord flows into faith through charity, and not into faith separate from charity; for faith separate from charity is merely knowing [scientia] in which there is no life from the Divine. From this it is that they who are in the doctrine of faith alone, and not in charity, are in no illustration; they are therefore in the doctrine of many falsities, which is specially signified by "the synagogue of Satan." (That there is no faith where there is no charity, see in the small work on The Last Judgment, n. 33-39; and what faith and what charity are, in The Doctrine of the New Jerusalem, n. 84-107, 108-122.) That they are in the doctrine of many falsities will be seen in the following article.

211.

Of those saying that they are Jews, and are not, but do lie, signifies who believe themselves to be in truths, when yet they are in falsities. This is evident from the signification of "Judah," which is in the highest sense, the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom and the Word, and in the external sense, doctrine from the Word which belongs to the celestial church (of which see above, n. 119). From this it is that "to say that they are Jews" signifies to believe themselves to be in genuine doctrine, thus in truths themselves. This is evident also from the signification of "to lie," as meaning to be in falsities, for "a lie" signifies in the Word the falsity of doctrine (about which see Arcana Coelestia, n. 8908, 9248). They who are in faith alone and in no charity, know not that they are in falsities, because they believe themselves to be in truths, when yet, out of the false principle, which is that faith alone saves, falsities flow in a continual series; for a principle draws all things to its own side, since they must be connected with it; and this is the cause of their great ignorance in regard to the things of heaven and the church. That they who are in faith alone are so ignorant is clear from this, that they do not know what celestial love is, which is love to the Lord; what spiritual love is, which is charity towards the neighbor; what the neighbor is, what good is, what the conjunction of good and truth is, what spiritual life is, what spiritual affection is, what conscience is, what freedom of choice is, what regeneration is, what spiritual temptation is, what baptism and the holy supper are, and why they are commanded, what the spiritual sense of the Word is, what heaven and hell are, and that both of them are from the human race; and as to many other things. From this their ignorance falsities flow whenever these subjects are thought about, since they are unable to think, as was said above, from any illustration or to have any internal sight respecting anything spiritual. (See, moreover, what is shown on this subject in Arcana Coelestia, that faith separate from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 3849, 3868, 6348, 7039, 7822, 9780, 9783; that such faith perishes in the other life, n. 2228, 5820; that when faith alone is taken as the principle, truths are contaminated by a false principle, n. 2435; that such persons will not suffer themselves to be persuaded, because it is against their principle, n. 2385; that the doctrinals of faith alone destroy charity, n. 6353, 8094; that they who separate faith from charity, are inwardly in the falsities of their own evil, although they are ignorant of it, n. 7790, 7950; that therefore good cannot be conjoined to them, n. 8981, 8993; that faith separate from love and charity is as the light of winter, in which all things of the earth become torpid, and there is no production of corn, fruits, and flowers; but that faith from love of charity is as the light of spring and summer, in which all things flourish and are produced, n. 2231, 3146, 3412, 3413; that the light of winter, which is that of faith separate from charity, is turned into dense darkness when light out of heaven flows in; and that they who are in such faith then become blind and stupid, n. 3412, 3413; that they who separate faith from charity in doctrine and life are in darkness, thus in ignorance of truth and in falsities, n. 9186; that they cast themselves into falsities and into evils therefrom, n. 3325, 8094; the errors and falsities into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224; that the Word is closed to them, n. 3773, 4783, 8780; that they do not see and attend to all that the Lord so often said about love and charity, and about fruits and good things in act, concerning which n. 1017, 3416; that they do not know what good is, thus what celestial love is, nor what charity is, n. 2417, 3603, 4126, 9995; that the simple in heart, who still are wise, know what the good of life is, thus what charity is, but not what faith is separate from charity, n. 4741, 4754.)
212.

Behold, I will make them to come and worship at thy feet, signifies the state of such after death, that they will be out of heaven, and are not to be admitted. This is evident from the connection with what precedes and follows. This verse treats of those who say that they are in truths when yet they are in falsities, because in no charity. Of such it is said in the Word that they will come to the door and knock, but will not be admitted; "to come to the door and knock," is "to worship at the feet;" it is said, "at thy feet," because heaven in the whole complex resembles a man; the highest or third heaven answers to the head, the middle or second heaven to the body, and the lowest or first heaven to the feet; therefore, to stand at the feet and worship, is to be out of heaven and to wish to be admitted, but not to be able. (That heaven in one complex resembles a man, see Heaven and Hell, n. 59-67 seq.; that there are three heavens, n. 29-40; and that the highest heaven forms the head, the middle the body, and the lowest the feet, n. 65.) From this it is clear why those who are out of heaven are said to stand "at the feet." They cannot be admitted for the reason that the whole heaven is formed according to the affections of good and truth, and is divided into societies according to all the differences of those affections; therefore, those who are not in charity are not in any affection in which heaven is, for charity or love towards the neighbor is affection; consequently those who are not in charity have no place in heaven, but are out of it; and such of them as have been in evils and falsities are conjoined according to their loves or affections, to those who are in internals, 212-1 and thither they are cast down. That such a lot awaits those who are in faith alone and in no charity, was foretold by the Lord in many passages. Thus in Matthew: Every tree that bringeth not forth good fruit is hewn down, and cast into the fire; therefore by their fruits ye shall know them. Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of My Father who is in the heavens. Many shall say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many powers? And then will I confess unto them, I never knew you; depart from Me all ye workers of iniquity. Every one that heareth My words and doeth them, I will liken to a prudent man, who built his house upon a rock. And everyone that heareth My words and doeth them not, shall be likened to a foolish man who built his house upon the sand (Matt. 7:19-27). Here those who are in faith from charity, and those who are in faith and in no charity are described; those who are in faith from charity, by "the tree bearing good fruit," and by "the house that was built upon a rock; fruits" moreover signify in the Word the works of charity and a "rock" faith from charity; but those who are in faith separate from charity are meant by "the tree that bringeth forth no good fruit," and by those "building a house upon the sand, evil fruit" moreover signifies in the Word evil works, and "sand" faith separate from charity. Of such it is said that they will say, "Lord, Lord, open to us," but that the reply will be, "I never knew you; depart from Me, all ye workers of iniquity." In like manner in Luke: Strive to enter in through the narrow gate; for many shall seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence ye are; then shall ye begin to say, We did eat and drink before Thee, and Thou didst teach in our streets. But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:24-27). Here again those are treated of who are in faith and not in charity of whom it is said that they "will stand without, knocking at the door," but that they will not be admitted; "to eat and to drink before the Lord, and to be taught in the streets" signifies to listen to the Word and preachings from the Word, and to know the matters of faith; but as such are in no charity, it is said to them, "I know you not whence ye are, depart from Me;" for the Lord knows all from love and not from faith separate. The same is meant by: The five foolish virgins, who had not oil in their lamps, concerning whom also it is said that they came, saying, Lord, Lord, open to us; but He answered, Verily I say unto you, I know you not (Matt. 25:1-12). \"Virgins" signify in the Word those who are of the church; "lamps" the things that belong to faith, and "oil" the good of love; therefore by "the five foolish virgins, who had no oil in their lamps," are signified they who are in faith and not in love. The like is signified also by: The goats on the left hand to whom it was said that He hungered and thirsted and they gave Him not to eat and to drink; that He was a stranger and they took Him not in; that He was naked and they clothed Him not; that He was sick and in prison and they visited Him not (Matt. 25:41-43); \"the sheep at the right hand" here signify those who are in charity; "the goats" those who are in faith and in no charity. (That the latter are signified by "goats," see Arcana Coelestia, n. 4769; and the former by "sheep," n. 4169, 4809.)

213.

And to know that I have loved thee, signifies a consequent knowledge that the Lord is present in charity, and not in faith apart from charity. This is evident from the signification of "to know," as being knowledge; and from the signification of "to love," as being, in reference to the Lord, that He is present. It means that He is present in charity, and not in faith apart from charity, because those are here treated of who are in the faith of charity (see above, n. 203); and the Lord is present in man's affection or love, thus in the life of his spirit, for it is love or affection that makes the life of his spirit; consequently the Lord is present in charity, for charity is affection itself or man's spiritual love; and as the Lord is present with man in charity, He is evidently not present in faith without charity; neither is faith without charity spiritual, consequently it is not inwardly in man, nor does it constitute his life, but it is outside of him, in the memory, and in something of natural thought therefrom. "To be loved," in reference to the Lord, means that He is present, because love [dilectio seu amor] causes conjunction and consequent presence, and to him who loves, the Lord enters in, and teaches and leads him, and enables him also to love Him, that is, to do His commandments and precepts, for this is to love the Lord. That with him whom He loves the Lord is present, and that he who keeps His commandments and precepts loves Him, He Himself teaches in John: He that hath My commandments, and doeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and We will come unto him, and make Our abode with him (John 14:21, 23).
214.

Verse 10. And 214-1 thou hast kept the word of My endurance, signifies that they have lived according to the Lord's commandments. This is evident from the signification of "keeping the word" of the Lord, as being to live according to His commandments, for "word" is commandment, and to "keep" it is to live. It is said, "the word of My endurance," because of steadfastness in it without being wearied. The term "endurance," is occasionally used in Revelation, and when used it signifies what is applied to life (as also above, n. 98).

215.

I also will keep thee in the hour of temptation that is to come upon the whole world, to try them that dwell upon the earth, signifies the time of the Last Judgment, when there will be visitation upon those who are in the former heaven, and that they will then be saved. This is evident from the signification of "the hour of temptation that is to come upon the whole world," as being the time of the Last Judgment; and from the signification of "trying them that dwell upon the earth:" as being visitation upon those who are in the former heaven; that those who are in faith from charity, who are here treated of, will then be saved, is meant by "I will keep thee." These things evidently relate to the Last Judgment, for it is said, "the hour of temptation that is to come upon the whole world, when they shall he tried that dwell upon the earth." But as the Last Judgment, also the former heaven and its abolition, and the new heaven and its formation, are treated of in the small works on The Lost Judgment and The New Jerusalem, and will be further treated of in this work, additional explanation of these words is deferred.
216.

Verse 11. Behold, I come quickly, signifies that this is certain. This is evident from the signification of "quickly," as being certainty and fullness (see above, n. 7). "Quickly" signifies certainty and fullness, because time and all things pertaining to time in the Word signify states; therefore "quickly" and "speedily" signify a present state of affection and of thought therefrom, consequently certainty and fullness. (That time and all things of time correspond to states, and therefore signify states, see in the work on Heaven and Hell, n. 162-169; and that "quickly" signifies what is stirred up by affection, thus what is present and certain, see Arcana Coelestia, n. 7695, 7866.)
217.

Hold what thou hast, signifies steadfastness in a state of faith from charity even unto the end, as is evident from what was said above (n. 173), where there are similar words.
218.

That no one take thy crown, signifies lest intelligence should perish. This is evident from the signification of "crown," as meaning wisdom (of which see above, n. 126), here intelligence, because those who are in spiritual love or in charity and faith therefrom, are in intelligence; while those who are in celestial love, or in love to the Lord, and in the perception of truth therefrom, are in wisdom. "That no one take thy crown" signifies lest intelligence should perish, since evils and falsities therefrom take away man's intelligence; for intelligence pertains to truth, and this is taken away from man by evil spirits when he is in evils, because he is then associated with them; and what is thus taken away perishes.
219.

Verse 12. He that overcometh I will make him a pillar in the temple of My God, signifies that those who are steadfast will be in Divine truth in heaven. This is evident from the signification of "overcoming," as being to be steadfast in the genuine affection of truth (see above n. 128); here in faith from charity, since that faith is treated of in what is written to the angel of this church (see above, n. 203); also from the signification of "pillar" as being Divine truth sustaining; also from the signification of "the temple of God" as being in the highest sense, the Lord's Divine Human, and in the relative sense, the Lord's spiritual kingdom, thus the heaven that constitutes that kingdom (of which presently). "A pillar in the temple" means Divine truth sustaining, because "temple" signifies heaven, and heaven is heaven from the Divine truth that proceeds from the Lord; for by heaven all angels are meant, because heaven is made up of angels, and from them is called heaven: and angels are angels in the measure in which they receive the Divine truth that proceeds from the Lord; and for this reason angels in the Word also signify Divine truths (see above, n. 130, 200). Now as heaven is Divine truth, and "temple" signifies heaven, it follows that all things of the temple signify such things as pertain to Divine truth, and that the "pillars" therein signify Divine truths sustaining. Divine truths sustaining are in general lower truths, because these sustain the higher; for there are lower and higher Divine truths, as there are lower and higher heavens. (There are degrees of these, on which see in the work on Heaven and Hell, n. 38, 208, 209, 211.) The heavens that belong to a lower degree sustain those that belong to a higher degree; here, therefore, by the Lord's making him that overcometh "a pillar in the temple" is meant that such will be in a lower heaven. They who are in the faith of charity are also in the lower heaven, which is called the spiritual heaven; while those who are in love to the Lord are in the higher heaven, which is called the celestial heaven, and this is sustained by the lower or spiritual heaven. (But a clearer idea can be had of these things from what is shown in three chapters in the work on Heaven and Hell, namely, in the chapter where it is shown that The Divine of the Lord in Heaven is Love to Him and Charity towards the Neighbor, n. 13-19; in another where it is shown that Heaven is distinguished into Two Kingdoms, Celestial and Spiritual, n. 20-28; and in a third where it is shown that There are Three Heavens, n. 29-40.) \"Pillars" are here and there mentioned in the Word, and they signify lower truths, because they sustain the higher. That lower truths are signified by "pillars" in the Word can be seen from the following. In Jeremiah: Behold I have given thee this day for a fenced city, and for a pillar of iron, and for walls of brass against the whole land, against the kings of Judah, against the princes and against the priests ther, and against the people of the land, that they may fight against thee and not prevail (Jer. 1:18-19). These things were said to the prophet, because all prophets signify the doctrines of Divine truth, and because the church in which Divine truths are falsified is here treated of it is therefore said, "Behold I have given thee this day for a fenced city, for a pillar of iron, and for walls of brass against the whole land; a fenced city" signifies the doctrine of truth; "a pillar of iron" truth sustaining it; "walls of brass" good defending, and "land" the church. It is said, also, "against the kings of Judah, against the princes, against the priests ther, and against the people of the land;" and "the kings of Judah," and "princes," signify truths falsified; "priests," goods adulterated, and "the people of the land," falsities in general; of these it is said, that they will fight against truths themselves, but shall not prevail. In the same: Set thee up signs, place for thee high pillars, set thine heart to the highway, the way thou mayest go; return, O virgin of Israel, return to thy cities (Jer. 31:21). The restoration of the church is here treated of. "The virgin of Israel" signifies the church; "to set up signs, and to place high pillars," signifies instruction in such things as are the fundamentals of the church, which are called "high pillars" because they sustain: "to set the heart to the highway, the way thou mayest go," signifies the affection of truth leading to life. In David: I will judge in uprightness; the earth and all the inhabitants ther are dissolved; I will make firm the pillars of it (Ps. 75:2-3). \"The earth dissolving" signifies those of the church who are not in truths but yet long for them; "to make firm the pillars" of it signifies to sustain the church by those truths upon which it is founded. Again, in Job: Who causeth the earth to shake out of its place, so that the pillars ther tremble (Job 9:6). "The earth" here signifies the church, and "pillars" the truths that sustain it. That: The pillars of the court of the tabernacle (mentioned in Exod. 27:10-12, 14-17); also signify the ultimate truths sustaining the higher ones, see Arcana Coelestia, in the explanation of that chapter and those verses. Like truths are signified by: The pillars of the house of the forest of Lebanon built by Solomon (mentioned in 1 Kings 7:2, 6). Similar also is the signification of: The two pillars that Solomon set up in the porch of the temple, and that are described in the first book of Kings. He fashioned two pillars of brass, eighteen cubits was the height of each pillar; and a line of twelve cubits compassed the second pillar. And he made two chapiters of molten brass, to set upon the tops of the pillars; seven chains for the one chapiter, and seven chains for the other chapiter. And he set up the pillars in the porch of the temple; and he set up the right pillar, and called the name ther Jachin: and he set up the left pillar and called the name ther Boaz (1 Kings 7:15-21). Since "the temple" signified heaven (as will be shown presently), therefore all things of the temple signified such things as are of heaven, thus of Divine truth there; for, as said above, heaven is heaven from the Divine truth that proceeds from the Lord; therefore "the porch of the temple" signified the things pertaining to the ultimate heaven, and as this sustains the two higher heavens, those two pillars were placed in the porch.
220.

But it shall be told also what "temple" signifies in the Word. In the highest sense, "temple" signifies the Lord's Divine Human, and in the relative sense, heaven; and as it signifies heaven, it also signifies the church, for the church is the Lord's heaven on earth; and as "temple" signifies heaven and the church it also signifies Divine truth proceeding from the Lord, for the reason that this makes heaven and the church; for those who receive Divine truth in soul and heart, that is, in faith and love, are they who constitute heaven and the church. As such is the signification of "temple," it is said, "the temple of My God; My God," when said by the Lord, meaning heaven and Divine truth there, which also is the Lord in heaven. The Lord is above the heavens, and to those who are in the heavens He appears as a sun. From the Lord as a sun light and heat go forth. Light in heaven is in its essence Divine truth, and heat in heaven is in its essence Divine good; these two make heaven in general and in particular. Divine truth is what is meant by "My God;" therefore in the Word of the Old Testament the Lord is called both "Jehovah" and "God; Jehovah" where Divine good is treated of, and "God" where Divine truth is treated of; for the same reason also angels are called "gods," and the word God in the Hebrew is used in the plural, Elohim. This shows why it is said, "the temple of My God." (That the Lord is called "Jehovah" where Divine good is treated of, but "God" where Divine truth is treated of, see Arcana Coelestia, n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4283, 4402, 7010, 9167; that He is called Jehovah" from Esse, thus from Essence, but "God" from Existere, thus from Existence, n. 300, 3910, 6905; that the Divine Esse moreover is Divine good, and the Divine Existere is Divine truth, n. 3061, 6280, 6880, 6905, 10579; and in general that good is the esse, and truth the existere therefrom, n. 5002; that the angels are called "gods" from their reception of Divine truth from the Lord, n. 4295, 4402, 7268, 7873, 8192, 8301. That the Divine of the Lord in the heavens is Divine truth united to Divine good, see in the work on Heaven and Hell, n. 13, 133, 139-140. That light in the heavens is in its essence Divine truth, and heat there is Divine good, both from the Lord, see in the same work n. 126-140, 275.) That "temple" in the Word signifies the Lord's Divine Human, and in the relative sense, heaven and the church, consequently also Divine truth, can be seen from the following passages. In John: The Jews asking, What sign showest Thou unto us, that Thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, In forty and six years was this temple built, and wilt Thou raise it up in three days? But He was speaking of the Temple of His body (John 2:18-23). That "temple" signifies the Lord's Divine Human is here openly declared; for "destroying the temple and raising it up after three days" means the Lord's death, burial, and resurrection. In Malachi: Behold, I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple, and the Angel of the covenant whom ye seek (Malachi 3:1). Here also "temple" means the Lord's Divine Human; for the Lord's coming is here treated of, therefore "coming to His temple" signifies to His Human. In Revelation: I saw no temple in the New Jerusalem, for the Lord God Almighty is its temple, and the Lamb (Rev. 21:22). The New Heaven and the New Earth, when they will be in internals, and not in externals, are here treated of, therefore it is said, that "there will be no temple," but "the Lord God Almighty, and the Lamb. The Lord God Almighty," is the Divine Itself of the Lord, and "the Lamb" is His Divine Human; from which also it is clear, that His Divine in the heavens is meant by "temple." In Isaiah: I saw the Lord sitting upon a throne, high and lifted up, and His skirts filled the temple (Isa. 6:1). "The throne high and lifted up," upon which the Lord was seen to sit, signifies the Lord in respect to Divine truth in the higher heavens; but "His skirts" signify His Divine truth in the church. (That "skirts" signify, in reference to the Lord, His Divine truth in ultimates, see Arcana Coelestia, n. 9917.) That: The veil of the temple was rent into two parts from the top to the bottom, after the Lord suffered (Matt. 27:51; Mark 15:34, 38; Luke 23:45); signified the union of the Lord's Divine Human with the Divine itself (see Arcana Coelestia, n. 9670). In the passages that follow "temple" signifies the Lord's Divine Human, and at the same time heaven and the church. In David : I will bow myself down toward the temple of Thy holiness, and will confess unto Thy name (Ps. 138:2). In Jonah: I said, I am cast out from before Thine eyes, but yet will I add to look to the temple of Thy holiness, and my prayer came to Thee to the temple of Thy holiness (Jon. 2:4, 7). In Habakkuk: Jehovah in the temple of Thy 220-1 holiness (Hab. 2:20). In Matthew: Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor. Ye fools and blind; for whether is greater, the gold or the temple that sanctifieth the gold? (Matt. 23:16, 17). In John : Jesus said to them that sold in the temple, Take these hence; make not My Father's house a house of merchandise. Then the disciples remembered that it was written, The zeal of Thine house hath consumed me (John 2:16, 17). Beside these, there are many other passages in the Word where "temple" is mentioned. That it may be known that "temple" means heaven and the church, as also Divine truth proceeding from the Lord, I will cite these passages here, lest the mind should cling to the idea that a mere temple is meant, and not something more holy; for the temple in Jerusalem was holy because it represented and thus signified what is holy. That "temple" signified heaven is evident from these passages. In David: I called upon Jehovah, and cried unto my God: He heard my voice from His temple (Ps. 18:6). In the same: A day in Thy courts is better than thousands. I have chosen to stand at the door in the house of my God, rather than to dwell in the tents of wickedness (Ps. 84:10). In the same: The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall flourish in the courts of our God (Ps. 92:12-13). In the same : One thing have I asked of Jehovah; that I may dwell in the house of Jehovah, and to early visit His temple (Ps. 27:4). I shall be at rest in the house of Jehovah for length of days (Ps. 23:6). In John: Jesus said, In My Father's house are many mansions (John 14:2). It is clear that in these passages, by "house of Jehovah" and "Father's house" heaven is meant. In the following passages the church also is meant. In Isaiah: The house of our holiness and our splendor, where our fathers praised Thee, is burned up with fire (Isa. 64:11). In Jeremiah: I have forsaken My house, I have abandoned Mine heritage (Jer. 12:7). In Haggai: I will shake all nations, that the choice of all nations may come; and I will fill this house with glory. The silver is Mine, and the gold is Mine. The glory of this latter house shall be greater than that of the former (Hag. 2:7-9). In Isaiah: He shall say to Jerusalem, Thou shalt be built; and to the temple, Thou shalt be founded (Isa. 44:28). Here the coming of the Lord and a new church at that time are treated of. In Zechariah the meaning is similar: The house of Jehovah was founded that the temple may be built (Zech. 8:9). In Daniel: Belshazzar commanded to bring the vessels of gold and silver which Nebuchadnezzar his father had taken out of the temple in Jerusalem, that they might drink from them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone, and then came the writing on the wall (Dan. 5:2-4 seq.). The "gold and silver vessels that were brought from the temple of Jerusalem" signified the goods and truths of the church; that they "drank wine from them and praised the gods of gold, of silver, of brass, of iron, of wood, and of stone," signifies the profanation of those goods and truths; and on account of this the writing appeared on the wall, and the king 220-2 was changed from a man into a wild beast. In Matthew: And the disciples came to show Jesus the building of the temple. Jesus said unto them, See ye all these things? There shall not be left here stone upon stone that shall not be thrown down (Matt. 24:1, 2; Mark 13:1-5; Luke 21:5-7). That "there should not be left of the temple stone upon stone that should not be thrown down" signifies the total destruction and vastation of the church ("stone" signifying the truth of the church); and because this is what is meant, the successive vastation of the church is what is treated of in these chapters in the Evangelists. In Revelation: And the angel stood, saying, Rise and measure the temple of God and the altar, and them that worship therein (Rev. 11:1). The "temple" here also signifies the church, and "measuring" signifies to explore its quality: The new temple and its measurements (Ezek. 40-47); have a like signification. [10] That "temple" signifies Divine truth which is from the Lord, is evident from the following passages. In Ezekiel: The glory of Jehovah mounted up from above the cherub over the threshold of the house; and the house was filled with the cloud; but the court was full of the brightness of the glory of Jehovah (Ezek. 10:4). "House" here means heaven and the church, and "cloud" and "glory" Divine truth. (That "cloud" is Divine truth, see above, n. 36; and "glory" the like, n. 33.) [11] In Micah: Many nations shall go, and say, Come and let us go up to the mountain of Jehovah, and to the house of our God; that He may instruct us of His ways, and that we may go in His paths; for from Zion shall go forth instruction, and the Word out of Jerusalem (Micah 4:2). "Mountain of Jehovah, and house of God," signify the church, likewise "Zion" and "Jerusalem; to be instructed of His ways, and to go in His paths," is to be instructed in Divine truths; it is therefore said, "From Zion shall go forth instruction, and the Word out of Jerusalem." [12] In Isaiah: A voice of a tumult of Jehovah 220-3 from the city, the voice of Jehovah out of the temple (Isa. 66:6). "City" means the doctrine of truth; "temple" the church; and "the voice of Jehovah out of the temple" Divine truth. In Revelation: There came forth a great voice out of the temple of heaven, from the throne, saying (Rev. 16:17). Here, likewise, "voice" means Divine truth. Again: And the temple of God in heaven was opened, and there was seen in the temple the ark of His covenant; and there were lightnings, voices, thunderings (Rev. 11:19). \"Lightnings, voices, thunderings," signify in the Word Divine truths out of heaven (see Arcana Coelestia, n. 7573, 8914). The temple of the tabernacle of the testimony in heaven was opened; and there came out from the temple seven angels, having the seven plagues. And the temple was filled with smoke from the glory of God, and from His power (Rev. 15:5-6, 8). Here seven angels are said to have come out from the temple in heaven, because "angels" signify Divine truths (see above, n. 130, 200). What is signified by "smoke from the glory of God" will be seen in the explanation of these words further on. It should be known, moreover, that the temple built by Solomon, and also the house of the forest of Lebanon, and each particular thing pertaining to them (as described in 1 Kings 6, 7), signified spiritual and celestial things pertaining to the church and to heaven.

221.

And he shall go out thence no more, signifies that they shall be in it to eternity. This is evident from the signification of "going in 221-1 thence no more," when it is said of heaven and the Divine truth there (which are signified by "the temple of God"), as being that they shall be steadfast in these to eternity.

222.

And I will write upon him the name of My God, signifies their quality in respect to Divine truth implanted in the life. This is evident from the signification of "writing upon one," when spoken of the Lord, as being to implant in the life (of which presently); also from the signification of "name," as being quality of state (see above, n. 148); and also from the signification of "God," as being Divine truth proceeding from the Lord in heaven, thus the Lord in heaven (concerning which see above, n. 220); for the Lord is above the heavens, appearing to those who are in heaven as a sun (see in the work on Heaven and Hell, n. 116-125). The Divine proceeding therefrom, which is called Divine truth, and which makes heaven in general and in particular, is what is meant in the Word by "God;" from this it is that angels are called "gods," and that "God," in the Hebrew is Elohim, in the plural. This makes clear why the Lord here says, "the name of My God;" and above, "I will make him a pillar in the temple of My God" (n. 219); and below, "I will write upon him the name of the city of My God, of the New Jerusalem, which is coming down out of heaven from My God" (n. 223). "To write upon one" means to implant in the life, because to write is to commit to paper anything from the memory, thought, or mind, that is to be preserved; in the spiritual sense, therefore, it signifies that which is to endure in man's life, inscribed on it and implanted in it. Thus the natural sense of this expression is turned into a spiritual sense; for it is natural to write upon paper and in a book, but it is spiritual to inscribe on the life, which is done when anything is implanted in the faith and love, since love and faith make man's spiritual life. Because "to write" signifies to implant in the life, it is said of Jehovah or the Lord that "He writes," and that "He has written in a book," meaning that which is inscribed by the Lord on man's spirit, that is, on his heart and soul, or what is the same, on his love and faith. Thus, in David: My bone was not hidden from Thee when I was made in secret; upon Thy book were written all the days when they were fashioned, and not one of them is wanting (Ps. 139:15-16). In the same : Let them be blotted out of the book of lives, and not be written with the righteous (Ps. 69:28). In Daniel: The people shall be delivered, everyone that shall be found written in the book (Dan. 12:1). In Moses: Blot me, I pray Thee, out of the book which Thou hast written. And Jehovah said, Whosoever hath sinned against Me will I blot out of My book (Exod. 32:32-33). In Revelation: A book written within and on the back, sealed with seven seals, which no one could open but the Lamb only (Rev. 5:1). Again: All shall worship the beast whose names have not been written in the Lamb's book of life (Rev. 13:8; 17:8). Again: I saw that the books were opened: and another book was opened which is that of life; and the dead were judged out of those things which were written in the book, 222-1 according to their works. And if anyone was not found written in the book of life, he was cast into the lake of fire (Rev. 20:12-13, 15). Again : And there shall enter into the New Jerusalem only they that are written in the Lamb's book of life (Rev. 21:27). In these passages it is not meant that they are written in a book, but that all things of faith and love are inscribed on man's spirit (as may be seen from the things shown in the work on Heaven and Hell, n. 461-469). That "to write," in the Word, signifies to inscribe on and implant in the life, is clear from other passages where "writing" is mentioned. Thus in Jeremiah: I will give My law in the midst of them, and will write it on their heart (Jer. 31:33). \"To give the law in the midst of them" means Divine truths in them; "in the midst" signifies inwardly with man (see Arcana Coelestia, n. 1074, 2940, 2973); and "to write it on the heart" is to impress upon the love, for "heart" signifies love (see Arcana Coelestia, n. 7542, 9050, 10336). In Ezekiel: The prophet saw a roll of a book written front and back, and there were written thereon plaints, moaning, and woe (Ezek. 2:9, 10; 3:1-3). \"The roll of a book written front and back" signifies the state of the church at that time, thus what the life was of those of the church; therefore "the roll of the book" means the same as "the book of life" mentioned above; and as their life was destitute of the goods of love and the truths of faith, it is said that "there were written thereon plaints, moaning, and woe": That the law was inscribed on tables of stone, and written with the finger of God (Exod. 31:18; Deut. 4:13; 9:10); signified that it must be impressed on the life (Arcana Coelestia, n. 9416); for "the law," in a strict sense, means the ten commandments of the Decalogue, but in a broad sense, the whole Word (see Arcana Coelestia, n. 6752, 7463); and "stone" signifies truth, here Divine truth (Arcana Coelestia, n. 643, 1298, 3720, 6426, 8609, 10376). The like is signified by : Their writing the words of the law upon the twelve stones taken out of the Jordan (Deut. 27:2-4, 8; Josh. 4:3, seq.) In Ezekiel: Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel, his fellows; and take another stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel, his fellows; and then join them for thee one to another into one stick, that they both may be one in My 222-2 hand (Ezek. 37:16, 17). What these things signify no one can know unless he knows what was represented by "Judah," and what by "Joseph. Judah" represented the Lord's celestial kingdom, and "Joseph" His spiritual kingdom; and "writing them upon two sticks" signifies each one's state of love and of life therefrom. Their conjunction into one heaven is signified by "joining them one to another into one stick, that they both may be one in My hand." The signification of these words is like that of the Lord's words: Other sheep also I have, which are not of this fold; them also I must bring; and there shall be one flock and one shepherd (John 10:16). The writing was to be upon a stick, because a "stick (wood)" signifies good, and it is good that conjoins. (But these things will be more evident from what is shown in the Arcana Coelestia, namely, that the spiritual kingdom before the Lord's coming was not as it was after His coming, n. 6372, 8054; that it was the spiritual especially that were saved by the Lord's coming into the world, and that they were then conjoined with those who were of His celestial kingdom into one heaven, n. 2661, 2716, 2833, 2834, 3969, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8159, 8321, 9684. That there are two kingdoms, the celestial and spiritual, and that there are three heavens, and that these are conjoined into one heaven, see the work on Heaven and Hell, n. 20-28, 29-40. That "Judah" in the representative sense signifies the Lord's celestial kingdom, Arcana Coelestia, n. 3654, 3881, 5583, 5603, 5782, 6363; that " Joseph" signifies the Lord's spiritual kingdom, n. 3969, 3971, 4669, 6417; that " Ephraim" signifies the intellectual of the spiritual church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; that "wood" signifies the good of love, n. 643, 3720, 8354.) In Isaiah: This one shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto Jehovah, and surname himself by the name of Israel (Isa. 44:5). These things are said of the Lord and of His Divine Human. "Jacob" and "Israel," where the Lord is treated of, signifies His Human, and that the Human is Jehovah is meant by "This one shall say, I am Jehovah's," and "he shall subscribe with his hand unto Jehovah." (That "Israel" and "Jacob" are, in the highest sense, the Lord, see Arcana Coelestia, n. 4286, 4570, 6424.) In Jeremiah : O Jehovah, the hope of Israel, all that forsake Me shall be ashamed, and they that depart from Me shall be written on the earth, because they have forsaken Jehovah, the fountain of living waters. Heal me, O Jehovah, that I may be healed (Jer. 17:13, 14). \"To be written in the earth" is to be condemned on account of the state of life, since "earth" signifies what is condemned (see Arcana Coelestia, n. 2327, 7418, 8306). This makes clear what is signified by the Lord's writing with His finger in the earth in John: The Scribes and Pharisees brought to Jesus in the temple a woman taken in adultery; and they said, This woman was taken in the very act. They asked whether she should be stoned according to the law of Moses. Jesus stooped down, and with His finger wrote in the earth; and rising He said, He that is without sin among you let him first cast a stone at her; and again stooping down, He wrote in the earth. And when they heard these things, they went out one after another; and Jesus was left alone, and the woman; and He said to her, Woman, where are thine accusers; hath no man condemned thee? And He said, Go and sin no more (John 8:2-11). The Lord's "writing in the earth" signifies the same as above in Jeremiah, "they that depart from Me shall be written in the earth," namely, that they also were condemned on account of adulteries; therefore He said, "He that is without sin among you, let him first cast a stone at her." The Lord's "writing twice in the earth" in the temple, signified their condemnation for adulteries in the spiritual sense; for the Scribes and Pharisees were those who adulterated the goods and falsified the truths of the Word, thus of the church; and "adulteries" in the spiritual sense are adulterations of good and falsifications of truth (see above, n. 141, 161); therefore that nation was also called by the Lord: An adulterous and sinful generation (Mark 8:38).

223.

And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (see the small work on The New Jerusalem, n. 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell, n. 41-50; and that their habitations are disposed into the form of cities, n. 184). That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following. In Jeremiah: Behold I have given thee this day for a fenced city against the whole land (Jer. 1:18). These things are said to the prophet, because "a prophet" in the Word signifies one who teaches truth, and in an abstract sense, the doctrine of truth; and as this is what "prophet" signifies, it is said to him, "I have given thee for a fenced city," which signifies the doctrine of truth defending against falsities. (That "prophet" in the Word signifies one who teaches truth, and in the abstract sense, the doctrine of truth, see Arcana Coelestia, n. 2534, 7269.) In the same: The crown of your splendor cometh down. The cities of the south are shut (Jer. 13:18-19). Here the falsification of truth is treated of; and "the crown of their splendor cometh down" means that intelligence comes down; and "the cities of the south are shut" means that all the truths of doctrine are closed, which otherwise would be in the light. (That "crown" means intelligence and wisdom, see above, n. 126, 218; and that "south" means a state of light, see in the work on Heaven and Hell, n. 148, 149, 151). In Isaiah: Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (Isa. 25:1-3). The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church in respect to doctrine is meant by "Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city;" and the establishment of a new church in respect to doctrine is meant by "a strong people shall honor Thee, a city of powerful nations shall fear Thee." In the same: In that day shall a song be sung in the land of Judah; We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isa. 26:1-2). Here "a strong city" signifies the doctrine of genuine truth, which falsities cannot destroy; "walls and bulwarks" signify truths defending; "gates" signify admission (as above, n. 208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom. In the same: How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities ther. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isa. 14:12, 17, 21). Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities ther," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there. In Revelation: And the great city was broken 223-1 into three parts, and the cities of the nations fell (Rev. 16:18-19). Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken 223-2 into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell." In David: The redeemed of Jehovah wandered in the wilderness in loneliness of life; 223-3 they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Ps. 107:2, 4-5, 7). \"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life. In Isaiah: I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isa. 6:11). Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods ther; and "land" the church. In the same: The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isa. 24:3-5, 10-12). Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation. In Zephaniah: I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zeph. 3:6). Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah: The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jer. 4:7, 26-29). The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities. In the same: The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jer. 48:8). These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same: Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jer. 47:2). Vastation also is signified by "an overflowing brook." In the same: If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jer. 17:24-25). \"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven. In Zechariah: Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Zech. 8:3-5). Here "Zion" does not mean Zion, nor "Jerusalem" Jerusalem; but "Zion" means the celestial church, and "Jerusalem" that church in respect to the doctrine of truth; therefore it is called "a city of truth; the streets of the city" signify the truths of doctrine; "boys and girls playing in the streets" signify the affections of truth and good. (That "Zion" signifies the celestial church, see Arcana Coelestia, n. 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, n. 6; that "streets" signify the truths of doctrine, n. 2336; that "boys and girls" signify the affections of truth and good, in which there is innocence, n. 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416.) [10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city, the city of God" and "the city of the great king." As in Isaiah: They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isa. 60:14). In Ezekiel: The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezek. 40:1 seq.; 48:35). In Isaiah: Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isa. 62:11-12). In David: As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Ps. 48:8). (What the celestial church is, and what the spiritual church, see in the work on Heaven and Hell, n. 20-28.) These two cities are called "holy cities," in Isaiah: Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a waste (Isa. 64:10). Jerusalem in particular is called "the holy city," in Revelation: The nations shall tread down the holy city (Rev. 11:2). Again: I saw the holy city, coming down from God out of heaven (Rev. 21:2). In Matthew: The devil took Jesus into the holy city (Matt. 4:5). And in the same: Coming forth out of the tombs, they entered into the holy city (Matt. 27:53). [11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (see Arcana Coelestia, n. 6788, 8302, 9229, 9820, 10361). That city, apart from such representation and consequent signification, was not at all holy, but rather profane, is evident from the Lord's having been rejected and crucified there; and for this reason it is also called "Sodom and Egypt" (Rev. 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king." Thus in David: There is a river, the streams wher have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Ps. 46:4-5). In the same: Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Ps. 48:1-2). In Matthew: Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matt. 5:35). Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. 220, 222); and it was called "the city of the great king," because "king" also signifies, in reference to the Lord, Divine truth proceeding from Him (see above, n. 31). From this then it is that Jerusalem is called "the city of truth" (Zechariah 8:3). [12] In Isaiah: Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places ther (Isa. 44:24-26). This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built." [13] In Jeremiah: Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jer. 7:17, 34). Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church. [14] In Isaiah: I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isa. 19:2, 18-19). \"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love. [15] In the same: The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isa. 33:8-9). \"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth. [16] In the same: Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isa. 54:1-3). \"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom. [17] In Jeremiah: I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jer. 32:42, 44; 33:13). These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom. [18] In Matthew: Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matt. 5:14-15). These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom. [19] In the same: Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matt. 12:25). \"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree. [20] In the same: Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matt. 10:5-6). \"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56). [21] In the same: Jesus said, When they persecute you in one city they should flee 223-4 into another (Matt. 10:23). Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another." [22] In Luke: Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (Luke 14:21). "Their going out into the streets and lanes of the city" signifies that they should enquire where those are who receive the truths of the doctrine; for "streets" and "lanes" are the truths of doctrine (as above); and "city" means doctrine. The "poor, the maimed, the halt," and "the blind," signify those who are not in truths and goods, and yet long for them. (Who are signified specifically by "the poor," who by "the maimed, the halt," and "the blind," may be seen in The Doctrine of the New Jerusalem, n. 107, from Arcana Coelestia.) [23] In the same: A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Luke 20:12-19 seq.). These words signify, in the spiritual sense, much more than can be expressed in a few words; let it be noted merely that by "cities" here are not meant cities but the doctrinals of truth and good; and by "having authority over them" intelligence and wisdom are meant; by "ten" much, and by "five" some. (That "ten" in the Word signifies much, see Arcana Coelestia, n. 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and Its Heavenly Doctrine.)

224.

And My new name, signifies that they will also acknowledge the Lord's Divine Human. This is evident from the signification of "I will write upon him My new name," as being that they will acknowledge the Lord's Divine Human. "To write upon one" is to implant in the life (see above, n. 222), here to implant in the faith that is from charity, because that faith is treated of in what is written to the angel of this church (see above, n. 203); and to implant in that faith is to acknowledge in heart. "The Lord's new name" is His Divine Human, because this prophetic book, which is called Revelation, treats of those who will be in the New Jerusalem, and of those who will not, and not of the successive states of the church as is believed (see above, n. 5); and those who will be in the New Jerusalem are all who will acknowledge the Lord's Divine Human. It is therefore also said at the end of The Doctrine of the New Jerusalem: That there is a trine in the Lord, namely, the Divine Itself, the Divine Human, and the proceeding Divine, is an arcanum from heaven, and is for those who will be in the holy Jerusalem (n. 297). It can be seen that this is "the Lord's new name," since this truth was not before acknowledged in the church. What besides this is meant in the Word by "the name of Jehovah, the name of the Lord," and "the name of Jesus Christ," can be seen above (n. 26, 102, 135, 148); and that the Lord's Divine Human is meant (n. 26, 102). This is meant by "the name of Jehovah," because "name" in the Word signifies the quality of a state and of a thing (see above, n. 148), and the Divine quality by which all things were created and made in the heavens and on earth, is the Lord's Divine Human, as is said in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not anything made that was made. And the world was made through Him. And the Word became flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten from the Father, full of grace and truth (John 1:1-3, 10, 14). From this it can be seen why "the name of Jehovah" means the Lord's Divine Human. That this is meant in the Word by "the name of Jehovah" the Lord Himself shows in John: Jesus said, Father, glorify Thy name. And there came a voice out of heaven, saying, I have glorified it, and will glorify it again (John 12:28). To "glorify" is to make Divine. In the same: Jesus said, I have manifested Thy name unto men, and I have made known unto them Thy name, and will make it known (John 17:6, 26).
225.

Verse 13. He that hath an ear let him hear what the Spirit saith to the churches, signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church, as is evident from what was said above (n. 108), where there are like words.
226.

Verses 14-22. And to the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true Witness, the Beginning of the working of God. I know thy works, that thou art neither cold nor hot; would that thou wert cold or hot. So because thou art lukewarm, and neither cold nor hot, I am about to vomit thee out of My mouth. Because thou sayest, I am rich and have gotten riches, and have need of nothing, and knowest not that thou are wretched and miserable and poor and blind and naked: I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched, and white garments that thou mayest be clothed, that the shame of thy nakedness be not manifest, and anoint thine eyes with eye-salve that thou mayest see. As many as I love I reprove and chasten; be zealous, therefore, and repent. Behold I stand at the door and knock; if anyone hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. He that overcometh I will give to him to sit with Me in My throne, as I also have overcome and sit with My Father in His Throne. He that hath an ear let him hear what the Spirit saith unto the churches. 14. "And to the angel of the church of the Laodiceans write," signifies those who are in faith alone, thus those who are in faith separate from charity (n. 227); "These things saith the Amen, the faithful and true Witness," signifies from whom is every truth and everything of faith (n. 228); "the beginning of the working of God," signifies faith from Him, which in appearance is the first thing of the church (n. 229). 15. \"I know thy works," signifies the life of faith alone (n. 230); "that thou art neither cold nor hot," signifies that it is between heaven and hell, because it is apart from charity (n. 231); "would that thou wert cold or hot," signifies that it were better that there should be no faith or that there should be charity alone (n. 232). 16. \"So because thou art lukewarm," signifies those who live according to the doctrine of faith alone and of justification by faith (n. 233); "and neither cold nor hot," signifies that they are between heaven and hell, because they are without charity (n. 234); "I am about to vomit thee out of My mouth," signifies separation from the knowledges from the Word (n. 235). 17. \"Because thou sayest, I am rich and have gotten riches, and have need of nothing," signifies their faith that they believe themselves to be in truths more than others (n. 236); "and knowest not that thou art wretched," signifies that they do not know that their falsities have no coherence with truths (n. 237); "and miserable and poor," signifies that they do not know that they have neither knowledges of truth nor knowledges of good (n. 238); "and blind and naked," signifies that they are without the understanding of truth, and without the understanding and will of good (n. 239, 240). 18. \"I counsel thee," signifies the means of reformation of those who are in the doctrine of faith alone (n. 241); "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith (n. 242); "and white garments, that thou mayest be clothed," signifies genuine truths and intelligence therefrom (n. 243); "that the shame of thy nakedness be not manifest," signifies that filthy loves may not appear (n. 244); "and anoint thine eyes with eye-salve that thou mayest see," signifies that the understanding may be somewhat opened (n. 245). 19. \"As many as I love I reprove and chasten," signifies temptations then (n. 246); "be zealous, therefore, and repent," signifies that they must have charity (n. 247). 20. \"Behold I stand at the door and knock," signifies the perpetual presence of the Lord (n. 248); "if anyone hear My voice," signifies if one attends to the Lord's precepts (n. 249); "and open the door," signifies reception in the heart or the life (n. 250); "I will come in to him," signifies conjunction (n. 251); "and will sup with him, and he with Me," signifies the communication to them of the felicities of heaven (n. 252). 21. \"He that overcometh I will give to him to sit with Me in My throne," signifies that he who is steadfast to the end of life shall be conjoined with heaven where the Lord is (n. 253); "as I also have overcome and sit with My Father in His throne," signifies comparatively as Divine good is united to Divine truth in heaven (n. 254). 22.\"He that hath an ear let him hear what the Spirit saith unto the churches," signifies that he who understands should hearken to what Divine truth proceeding from the Lord teaches and says to those who are of His church (n. 255).
227.

Verse 14. And to the angel of the church of the Laodiceans write, signifies those who are in faith alone, thus those who are in faith separate from charity. This is evident from the internal or spiritual sense of all things that are written to the angel of this church; for the essential of the church that is described in what is written to each of the churches, is made evident only from the internal sense; for these are prophecies; and all prophecies, like all things else in the Word, are written by correspondences, to the end that by means of these there may be conjunction of heaven with the church. Conjunction is effected by means of correspondences; for heaven, or the angels in heaven, understand spiritually all those things that man understands naturally, and between natural and spiritual things there is a perpetual correspondence, and by means of correspondences there is conjunction like that between soul and body. On this account the Word is written in the style that it is; otherwise there would be no soul within it, consequently no heaven within it; and if heaven were not in it, the Divine would not be in it. For this reason then it is said that from the internal or spiritual sense of all things in what is written to each church, it is made manifest what essential of the church is meant; thus that what is written to the angel of this church treats of those who are in faith alone, that is, in faith separate from charity. It is said faith separate from charity, by which is meant faith separate from the life, for charity is of the life; consequently when faith has been separated from the life, it is not in the man but outside of him; for whatever has place in the memory only, and is taken up from the memory into the thought, without entering into man's will and from the will into act, that is not within man but outside of him; for the memory, and thought therefrom, is only as a court, through which there is entrance into the house; the house is the will. Such is faith alone, or faith separate from charity. Moreover, what this faith is may be seen in The Doctrine of the New Jerusalem, n. 108-122; also in The small work on The Last Judgment, n. 33-39; and in the work on Heaven and Hell, n. 270, 271, 364, 482, 526. Also above, in the Explanation of Revelation, n. 204, 211-213. Moreover, what charity is and what the neighbor is, in The Doctrine of the New Jerusalem, n. 84-107; in the work on Heaven and Hell, n. 13-19, 528-535; and above, in the Explanation, n. 182, 198, 213.)
228.

These things saith the Amen, the faithful and the Witness, signifies from whom is every truth and everything of faith. This is evident from the signification of "amen," as being verity or truth (of which presently); also from the signification of "the faithful and true Witness," as being, in reference to the Lord, everything of faith from Him; "for witness," in reference to the Lord signifies Divine truth which is from Him, and therefore everything of faith, for faith is of truth and truth is of faith. Divine truth proceeding from the Lord is called "a witness," because it is His Divine in heaven and in the church in which He is, and which is Himself there; for this proceeds from His Divine Human and fills the whole heaven and forms and makes it; and from this it is that heaven in the whole complex resembles one man. Because Divine truth is from that source and is such, it is called "a witness;" for it bears witness respecting the Lord's Divine Human, and makes it clear with all who receive the Divine truth from Him. From this it is that the angels of the higher heavens do not and cannot perceive any other Divine than the Lord's Divine Human, and this from the influx of the whole heaven into their minds. From this it can be seen why, in reference to the Lord, "witness" signifies the Lord in respect to Divine truth in heaven and in the church; and why "to bear witness," in reference to those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord's Divine in His Human (see above, n. 27. That heaven as a whole and in every part resembles one man, and that this is from the Lord's Divine Human, see in the work on Heaven and Hell, n. 59-86, seq., 101; and that the Divine that proceeds from the Lord, which forms heaven, and forms angels into the image of heaven, is Divine truth, n. 13, 133, 138-140). This Divine truth is called by the Lord "the Comforter, the Spirit of truth," about which it is said that it should "bear Witness of Him," and that it is "from Him;" that it bears witness of Him, in John : When the Comforter is come, the Spirit of truth, He shall bear witness of Me (John 15:26). And that it is from Him, in the same: The Comforter, the Spirit of truth, shall guide you into all the truth; for He shall not speak from Himself, but whatsoever things He shall hear, He shall speak. He shall glorify Me; for He shall take of Mine, and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I, He shall take of Mine and shall declare it unto you (John 16:13-15). That Divine truth is from the Lord, is meant by "He shall not speak from Himself, but He shall take of Mine, and shall declare it unto you;" and that Divine truth is from the Lord's Divine Human is meant by "All things whatsoever the Father hath are Mine, therefore said I that He shall take of Mine, and shall declare it unto you;" and that Divine truth manifests the Lord's Divine Human is meant by "He shall glorify Me; to glorify" is to make known the Lord's Divine Human. (That "to glorify," in reference to the Lord means this, see The Doctrine of the New Jerusalem, n. 294.) The like is signified by these words of the Lord: I tell you the truth; it is expedient that I go away; if I go, I will send the Comforter, the Spirit of truth, unto you (John 16:7, 8). From this it is clear that Divine truth is from the Lord's Divine Human. The Lord calls Himself the "Amen," because "amen" signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself. It was for this reason that He so often said "Amen," and "amen, amen [verily, verily]" (as in Matt. 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2; 28:20; John 1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25). That the Lord was Divine truth itself when He was in the world, He teaches in John: I am the way, the truth, and the life (John 14:6). In the same: For their sakes I sanctify Myself, that they also may be sanctified in truth (John 17:19). That "holy" in the Word is predicated of Divine truth, and "to be sanctified [made holy]" is predicated of those who receive Divine truth, see above (n. 204); therefore the Lord's sanctifying Himself [making Himself holy], is making His Human to be Divine. (But on these things more may be seen shown in The Arcana Coelestia, in the quotations therefrom in The Doctrine of the New Jerusalem, n. 303-306.) Moreover, that "Amen" signifies Divine confirmation, see above (n. 34); as also in the Old Testament (Deut. 27:15-26; 1 Kings 1:36; Isa. 65:16; Jer. 11:5; 28:6; Ps. 41:13; 72:19; 89:52; 106:48).
229.

The beginning of the working of God signifies faith from Him, which in appearance is the first thing of the church. This is evident from the signification of "beginning," as being the first; and from the signification of "the working of God," as being the church (of which presently). Faith is what is meant by "the beginning of the working of God," for this is the subject treated of in what is written to the angel of this church; but that faith is "the beginning of the working of God," that is, in appearance the first thing of the church, shall now be explained. By faith here is meant faith from the Lord, for faith not from the Lord is not the faith of the church; but faith from the Lord is the faith of charity. This faith is in appearance the first thing of the church, because it is the first to appear to the man of the church. But charity itself is actually the first thing of the church, because this is what makes the church with man. There are two things that make the church, charity and faith. Charity is of affection, and faith is of thought therefrom. Affection is the very essence of thought, for apart from affection no one can think; everything of life that is in thought is from affection. From this it is clear that the first thing of the church is the affection that is of charity or love. But faith is called the first thing of the church because it is the first to appear; for what a man believes, that he thinks, and by thought sees; but that whereby he is spiritually affected he does not think, and therefore does not see in thought, but he perceives it by a certain sensation that has no relation to sight, but to another feeling called the feeling of enjoyment. This enjoyment, as it is spiritual and is above the sense of natural enjoyment, man does not perceive, except when he has become spiritual, that is, when he has been regenerated by the Lord. For this reason the things that are of faith, and thus of sight, are believed to be the first things of the church, although they are not first except in appearance. This therefore is called "the beginning of the working of God," because the Word in the letter is according to appearance, since it is for the simple. But spiritual men, like the angels, are lifted above appearances, and perceive the Word as it is in its internal sense; consequently they perceive that charity is the first thing of the church, and that faith is therefrom; for as was said above, the faith that is not from charity and that is not of charity, is not faith (about which, see also in the small work on The Last Judgment, n. 33-39). Even from ancient times, what the first thing of the church is, whether faith or charity, has been a disputed point; and those who have not known what charity is have declared that faith is the first things; but those who have known what charity is have declared that charity is the first thing, and that faith is charity in its manifestation, since the affection of charity made manifest to sight in thought, is faith; for when the delight of affection passes from the will into the thought it takes form, and presents itself to view in a variety of forms. This the simple have not apprehended, consequently they have taken that which appeared before the sight of their thought to be the first thing of the church; and because the Word in the letter is according to appearances, this therefore is there called "the first, the beginning," and "the firstborn." For the same reason, Peter, by whom the faith of the church was represented, was called the first of the apostles; when yet John was the first, because by "John" the good of charity was represented. That John, not Peter, was the first of the apostles, is clear from this, that it was John who leaned on the breast of the Lord, and that he, and not Peter, followed the Lord (John 21:20-22). (That the twelve disciples of the Lord represented all the truths and goods of the church, see Arcana Coelestia, n. 2199, 3354, 3488, 3858, 6397; that Peter represented faith, n. 4738, 6000, 6073, 6344, 10087, 10580; and that John represented the good of charity, n. 3934, 6073, 10087). For the same reason, by Reuben also, because he was the firstborn of the sons of Jacob, faith was represented, and it was believed that the tribe that had its name from him was the first; but yet that tribe was not the first, but the tribe of Levi, since by Levi the good of charity was represented; and for this reason the tribe of Levi was appointed to the priesthood, and the priesthood is the first of the church. (That the twelve sons of Jacob, or the twelve tribes named from them, represented all the truths and goods of the church, see Arcana Coelestia, n. 3858, 3926, 4060, 6335, 7836, 7891, 7996; that Reuben represented faith, n. 3861, 3866, 4605, 4731, 4734, 4761, 6342-6345; and that Levi represented the good of charity, n. 3875, 4497, 4502, 4503.) For the same reason in the first chapter of Genesis, where in the sense of the letter the creation of heaven and earth is treated of, but in the internal sense the new creation or regeneration of the man of the church at that time, it is said that light was first made, and afterwards the sun and the moon (see verses 3-5, 14-19); when yet the sun is first, and light is from it. Light was said to be the first of creation, because "light" signifies the truth of faith, and "the sun and moon" the good of love and of charity. (That by the creation of heaven and earth in the first chapter of Genesis, in the spiritual sense, the new creation of the man of the celestial church, or his regeneration, is meant and described, see the explanation of that chapter in The Arcana Coelestia, also n. 8891, 9942, 10545. That "light" signifies truth from good, thus also the truth of faith, see in the work on Heaven and Hell, n. 126-140; and that "the sun" signifies the good of love, and "the moon" the good of charity, both from the Lord, in the same work, n. 116-125, 146.) From this it can now be seen what "the beginning of the working of God" signifies, namely, faith from the Lord, which in appearance is the first thing of the church.
230.

Verse 15. I know thy works, signifies the life of faith alone. This is evident from the signification of "works," as being the things that are of man's interior life, for works proceed from these and are their effects (see above n. 157-185); here, therefore, they signify the life of faith alone, because this is treated of in what is written to this church. To each of the churches it is said first, "I know thy works," and in every case "works" signify the things of the church there treated of (see above, n. 98); therefore what now follows describes what the life of faith alone is or the life of faith separate from charity.
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That thou art neither cold nor hot, signifies that it is between heaven and hell, because it is without charity. This is evident from the signification of "cold," as meaning to be not in spiritual love but in infernal love (of which presently); also from the signification of "hot," as meaning to be in spiritual love (of which also presently). From this it is clear that "to be neither cold nor hot" signifies to be neither in infernal love nor in spiritual love, but between the two, and he who is between the two is between hell and heaven. That those who are in faith alone, or in faith separate from charity, are in this state, has not been known; but it is evident that they are so, from the particulars of what is written to the angel of this church, and moreover from this, that those who are in faith separate from charity live for themselves, the world, and appetite, and those who so live are in infernal love; and yet these, by reading the Word, by hearing discourses therefrom, by receiving the Holy Supper, and by many things from the Word that they merely retain in the memory, look towards heaven; and when they do this, they are in some spiritual heat; but yet because this is not spiritual heat, or spiritual love, since they do not live according to the Word; consequently they are neither hot nor cold. Moreover, they thus draw the mind in two directions, for by the things that are from the Word they turn themselves towards heaven, and by the things that are of the life they turn themselves towards hell, thus they halt between the two. When such as these come into the other life, they are eager for heaven, saying, that they have had faith, have read the Word, heard sermons, often attended the Holy Supper, and by these things ought to be saved. But when their life is explored, it is seen to be altogether infernal, that is, they have made enmities, hatred, revenge, craft, deceitful devices, of no account, and when they did what was upright, sincere, and just, it was only in the external form for the sake of appearing such before the world, whilst within themselves, or in their spirit, they had other thoughts, and many opposite thoughts, believing that thoughts and intentions are of no account providing they do not become manifest to the world. For this reason their spirit becomes such when freed from the ties of the earthly body; for it is the spirit of man that thinks and purposes. These are meant by the Lord's words in Matthew: Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many mighty works? And then will I profess unto them, I never knew you; depart from Me, ye that work iniquity (Matt. 7:22-23). Also by these words in Luke: When ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk before Thee, and Thou hast taught in our streets. But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:25-27). \"Cold" signifies infernal love, because "heat" signifies heavenly love. (That "heat" signifies heavenly love, see in the work on Heaven and Hell, n. 126-140, 567, 568; and that love to the Lord, and love toward the neighbor or charity are heavenly loves, and make heaven, n. 13-19; and that the love of self and the love of the world are infernal loves and constitute hell, n. 551-565. That in the hells also there is heat, but unclean, see Arcana Coelestia, n. 1773, 2757, 3340; and that that heat is turned into cold when heavenly heat flows in, see in the work on Heaven and Hell, n. 572.)
232.

Would that thou wert cold or hot, signifies that it were better that there should be no faith or that there should be charity alone. This is evident from the signification of "would that thou wert cold," as being that it were better that there should be no faith (of which below); and from the signification of "or hot," as being that there should be charity alone. What charity alone is, will be shown presently; first let it be shown what no faith is. Those who are in the doctrine of faith alone have, indeed, no faith, but this means no spiritual faith, or no faith of the church; yet they have a natural faith, which may be called a persuasive faith. For they believe that the Word is divine, they believe in eternal life, in the remission of sins, and in many other things; but with those who are without charity, this belief is a persuasive faith which, regarded in itself, is not different from a belief in things not known, which are heard from others in the world and believed in, although neither seen nor understood, but because they were said by someone thought worthy of credit. This is not one's own faith, but another's faith within oneself; and such a faith, if not made our own by seeing and understanding, is not unlike the faith that one born blind and whose sense of touch is dull might have regarding colors and objects of sight in the world, of which he has an extraneous idea that no one knows but himself. This is what is called historical faith, and is not at all a spiritual faith, such as the faith of the church must be. Spiritual faith, or the faith of the church, is wholly from charity, so that in its essence it is charity; moreover, to those who are in charity, things spiritual that are believed appear in light. This I say from experience; for everyone who has lived in charity in the world sees in the other life his truths that he believes, while those who have been in faith alone, see nothing at all. Yet still faith merely historical has a kind of conjunction with heaven through thought about God, heaven, and eternal life, but only through obscure thought, and not through the affection, which is of charity, for of this it has none. Such therefore, through the affection they have, which is the affection of the love of self and the world, are conjoined to hell. From this it can be seen that such are between heaven and hell, for they look with their eyes towards heaven, and with the heart towards hell. To do this is profanation, and the lot of profaners in the other life is the worst of all. To profane is to believe in God, in the Word, in eternal life, and in many things taught in the sense of the letter of the Word, and still to live contrary to them. It is for this reason then that it is said, "would that thou wert cold or hot;" for he who is cold, that is, without faith, does not profane; neither does he who is hot, that is, who has charity alone. (What profanation is and the nature of it, see in The Doctrine of the New Jerusalem, n. 169, 172; and what and of what nature the persuasive faith is, n. 116-119; also, that there is no spiritual faith where there is no charity, in the small work on The Last Judgment, n. 33-39.) It shall now be told briefly what charity alone is. Charity regarded in itself is a spiritual affection, but charity alone is natural affection, and not spiritual; for charity itself, which is spiritual affection, is formed by truths from the Word, and so far as it is formed by these, so far it is spiritual. But charity alone, which is natural affection, is not formed by any truths from the Word, but exists with man from hearing discourses, without giving heed to truths or learning them; therefore charity alone is without faith, for faith is of truth, and truth is of faith.
233.

Verse 16. So because thou art lukewarm, signifies those who live according to the doctrine of faith alone and of justification by faith. This is evident from the signification of "lukewarm," as being those who are between heaven and hell, and thereby serve two masters. That those who think, believe, and live according to the doctrine of faith alone and justification by faith are such, has not yet been known; it shall therefore be made clear. With men of the church, there are two states of faith and of life therefrom, or of life and of faith therefrom; one is from doctrine, the other from the Word or from preachings from the Word. That there are these two states hardly anyone knows; yet that there are these two and that with some they act as one, and with many others they do not act as one, has been granted me to see and know through living experience with spirits recently from the world, since these carry with them all the states of their life. But so long as men live in the world this cannot be seen and known, since what man's spirit in itself thinks, believes, and loves, in spiritual things, cannot be disclosed to anyone except by speech and outward deeds; and these, as to those things which are of faith, proceed either from the doctrine received in the church, or from the Lord's precepts out of the Word without thought from doctrine. The former is true of the learned, the latter of the simple. What, therefore, the state of thought, faith, and life from doctrine is, shall first be said. The doctrine of the churches in the Christian world at this day declares that faith alone saves, and that the life of love is of no avail; also that when a man has received faith he is righteous, and that when he is thus justified nothing of evil can thenceforth be imputed to him; consequently, that any man is saved, even a wicked man, if he only has faith, or receives faith, though it be in the last hour of life. Those, therefore, who think and live from doctrine omit good works, because they believe that these do not affect a man, or contribute to his salvation. They are also unconcerned about evils of their thought and will, whether they be contempt of others in comparison with themselves, or enmities, hatreds, revenge, craft, deceits, and other like evils, because they believe that such evils are not imputed to those who have been justified by faith; saying in heart that they are not under the yoke of the law because the Lord fulfilled the law for them, nor under condemnation because the Lord took this upon Himself. From this then it is, that those who think, live, and believe according to the doctrine of faith alone and justification, do not look to God in their life, but only to self and the world; and those who in the course of their life look only to self and the world join themselves to the hells, for all who are in the hells make good and evil of no account. In a word, to live according to that doctrine is to confirm oneself in life that it is all the same to think, will, and do good, since this does not save, and also that it is the same to think, will, and so far as they have no fear of the law, do evil, since this does not damn, provided one has the confidence or trust, which is called saving faith (see in The Doctrine of the New Jerusalem, n. 115). These are evidently the "lukewarm" since they think, speak, and preach about God, the Lord, the Word, eternal life, whenever they are thinking, talking, or preaching from this doctrine, but give no thought to these subjects when they think or talk apart from doctrine. By such thought they look to heaven, but by their life they join themselves to hell; consequently they are between heaven and hell, and those who are between the two are "lukewarm." Thus much about the state of faith and of life therefrom with those within the church, when their state is from doctrine. Something shall now be said about the state of faith and of life therefrom with men of the church, when it is from the Word. The greater part of those born within the churches where the doctrine of faith alone and of justification by faith is received, do not know what faith alone is, nor what is meant by justification; when, therefore, they hear those things preached, they think that a life according to the commandment of God in the Word is meant, for they believe that this is faith and also justification, not entering more deeply into the mysteries of doctrine. And when these are taught about faith alone and justification by faith, they believe no otherwise, than that faith alone is to think about God and salvation, and how they ought to live; and that justification is to live before God. All within the church who are saved are kept by the Lord in this state of thought and faith, and after their departure from this world they are illustrated in truths, for they are capable of receiving instruction. But those who have lived according to the doctrine of faith alone and justification by faith (of whom above), become blind, for the reason that faith alone is no faith, and therefore justification by faith alone is a thing of nought. (That faith alone is no faith, see in The little work on The Last Judgment, n. 33-39.) From this it can be seen who are meant by "the lukewarm," namely, those who say in heart, What does it signify if I think, will, and do good, since this does not save? it is enough to have faith. Again, What does it signify if I think and will evil, since this does not damn? Thus they relax all restraints to their thoughts and intentions, that is, to their spirit, for it is the spirit that thinks and intends, and doing is wholly in agreement herewith. But it should be known that there are very few who thus live according to doctrine, although it is believed by the preachers that all do so who listen to their preachings. For it is of the Divine providence of the Lord that there are very few such, for the reason that the lot of the "lukewarm" is not unlike that of profaners, and their lot is, that after their life in the world, all that they have known from the Word is taken away from them, and they are then left to the thought and love of their spirit. And when the thought that they had from the Word is taken away, they become the most stupid of all; and they appear in the light of heaven like burnt skeletons covered over with some skin. (Of profanation, and the lot of those who profane, see in The Doctrine of the New Jerusalem, n. 172.)
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And neither cold nor hot, signifies that they are between heaven and hell, because they are without charity, as is evident from what was said and shown above (n. 231).
235.

I am about to vomit thee out of My mouth, signifies separation from the knowledges from the Word. This is evident from the signification of "vomiting out," when said by the Lord, as being separation; not that the Lord separates them from Himself, but they separate themselves from the Lord. It is said "to vomit out," because the "lukewarm" are treated of, and in the world what is lukewarm produces vomiting. And this is also from correspondence; for the food that man takes corresponds to knowledges, and thence in the Word signifies knowledges; therefore separation from knowledges means non-admission; but as those here treated of do admit something from the Word, it means ejection or vomiting. (That "food," from correspondence, signifies knowledges and intelligence therefrom, see Arcana Coelestia, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562; for the reason that knowledges nourish the internal man or spirit, as food nourishes the external man or body, n. 4459, 5293, 5576, 6277, 8418.) This is evident also from the signification of "out of My mouth," as being, in reference to the Lord, out of the Word. "Out of the mouth" signifies, in reference to the Lord, out of the Word, because the Word is Divine truth, and this proceeds from the Lord, and what proceeds from the Lord and flows in with man is said to be "out of the mouth," although it is not from the mouth, but is like light from the sun. For the Lord is seen above the heavens where the angels are as a sun, and light therefrom is Divine truth, from which angels and men have all their intelligence and wisdom (see in the work on Heaven and Hell, n. 116-125, 126-140). From this it can be seen that "I will vomit thee out of My mouth" signifies to separate from Divine truth, or what is the same, from the knowledges from the Word. That those who are "lukewarm," that is, "neither cold nor hot," who are those that live according to the doctrine of faith alone and justification by faith (of which just above), are separated from the knowledges from the Word, is not known to themselves, for they believe that they are in knowledges more than others; but they are not, yea, they are in scarcely any knowledge; and this for the reason that the principles of their doctrine and religion are false, and from false principles nothing results but falsities; when therefore they read the Word, they keep their minds in their falsities, and as a consequence, either they do not see truths, or if they see them they pass them by or falsify them. These false principles are, that salvation is by faith alone, and that man is justified by faith. That they are separated from the knowledges from the Word and that they do not see truths therein, they may know if they will; for what is more frequently declared by the Lord, than that they ought to do His words, His commandments, His will, and that everyone shall be recompensed according to his deeds; also that the whole Word is based upon two commandments, which are to love God, and to love the neighbor; also that loving God is doing His commandments (John 14:21, 23, 24)? What men must do in order to be saved is said a thousand times in each Testament, also that hearing and knowing are nothing without doing. But do those who have confirmed themselves in faith alone and justification by faith, see these things? And if they see them do they not falsify them? Consequently they have no doctrine of life, but a doctrine of faith alone; when yet, life makes the man of the church, and those things come to be of his faith which are of his life. That such persons are separated from the knowledges from the Word, can be seen also from this, that they are not aware that they are to live as men after the death of the body; that they have a spirit that lives; that heaven is from the human race, and hell also; that they know nothing at all about heaven and heavenly joy; nothing about hell and infernal fire; thus nothing about the spiritual world; nothing about the internal or spiritual sense of the Word; nothing about the glorification of the Lord's Human; nothing about regeneration; nothing about temptation; about baptism, what it involves; about the Holy Supper, and what the flesh and blood, or the bread and wine in it signify; nothing about free will; nothing about the internal man; nothing about charity, about the neighbor, about good, about love; neither do they know what the remission of sins is; and many other things. Moreover, I have heard angels say that when they are permitted to look into the church, and to see those who believe themselves to be intelligent from doctrine, that they see nothing but mere thick darkness, and those so believing are seen as if deep down under waters. These are separated from the knowledges from the Word for two reasons; first, because they cannot be illustrated by the Lord, for the Lord flows into man's good, and from that illustrates him in truths, that is, He flows into man's love and therefrom into his faith; secondly, because they profane truths by falsifications, and those who do this are separated from truths themselves while they live in the world, that they may not know them, but in the other life they cast away from themselves all things they knew from the Word while in the world. Both these separations are meant by "being vomited out of the mouth." Like things are meant by "vomiting" and "vomit" elsewhere in the Word; as in the following passages. In Isaiah: Jehovah hath mingled a spirit of perversities in the midst of Egypt; whence they have led Egypt astray in every work ther, even as a drunkard goeth astray in his vomit (Isa. 19:14). \"Egypt" signifies the knowledge [scientia] of things, both spiritual and natural; "mingling the spirit of perversities in the midst ther" signifies to pervert and falsify these things; "a drunkard" signifies those who are insane in spiritual things; and as truths mingled with falsities are cast out, it is said "as a drunkard goeth astray in his vomit." (That "Egypt" signifies knowledge [scientia], see Arcana Coelestia, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296; also the knowledges [scientifica] of the church, n. 7296, 9340, 9391; that "drunkards" signify those who are insane in spiritual things, n. 1072.) In Jeremiah: Drink ye, and be drunken, and vomit and fall, and rise not because of the sword (Jer. 25:27). \"To drink and be drunken" is to drink in falsities and mix them with truths, and thence to be insane; "to vomit and fall" is altogether to cast out things falsified; "the sword," because of which they shall not rise, signifies falsity destroying and laying waste truth (see Arcana Coelestia, n. 2799, 4499, 7102); which shows clearly what is meant by "vomiting and falling." In the same: Make Moab drunken, for he hath magnified himself against Jehovah, that he may clap the hands in his vomit (Jer. 48:26). \"Moab" signifies those who adulterate the goods of the church, therefore "vomiting" is predicated of them. In Habakkuk: Woe unto him that maketh his companion to drink even making him drunken, that thou mayest look upon their nakednesses. Thou shalt be satiated with disgrace instead of glory; drink thou also, and let thy foreskin be uncovered; the cup of Jehovah shall go about unto thee, and disgraceful vomiting shall be on thy glory (Hab. 2:15-16). \"To drink even making him drunken" also signifies to drink in truths and mix them with falsities; the "nakednesses" upon which they look, signify the deprivation of truth and of intelligence therefrom (see Arcana Coelestia, n. 1073, 5433, 9960). The "foreskin that shall be uncovered" signifies the defilement of good (see Arcana Coelestia, n. 2056, 3412, 3413, 4462, 7225, 7245); \"glory" signifies Divine truth, thus the Word (see Arcana Coelestia, n. 4809, 5922, 8267, 8427, 9429); which shows what is meant by "disgraceful vomiting upon their glory." In Isaiah: These err through wine, through strong drink they are gone astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they err among the seeing, they stumble in judgment; yea, even all tables are full of the vomit of filthiness; there is no place. Whom shall he teach knowledge? (Isa. 28:7-9). Here "wine" and "strong drink," by which they err, signify truths mixed with falsities; "priest" and "prophet" signify those who teach goods and truths, and in an abstract sense, the goods and truths of the church; "the seeing" among whom they err signify those who might be about to see truths; "to stumble in judgment" signifies insanity; "tables" signify all things that should nourish spiritual life, for tables mean the food that is on them, and "food" signifies all truths and goods, because these are what nourish spiritual life; therefore "tables full of the vomit of filthiness" signify the same things falsified and adulterated. In Moses: Defile not yourselves with any of these things; for in all these the nations are defiled which I cast out before you; whence the land is defiled; and the land hath vomited out her inhabitants; thus the land will not vomit you out, as it vomited out the nations that were before you (Lev. 18:24-25, 28). Adulteries of every kind are here treated of, by which in the spiritual sense all kinds of adulterations of good and falsifications of truth or profanations are meant; and as it is not possible for evils and goods, nor for the falsities of evil and the truths of good to exist together without being cast out, therefore it is said that "the land," that is, the church, "hath vomited them out." From this it can be seen what is signified by "vomiting out."
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Verse 17. Because thou sayest I am rich, and have gotten riches and have need of nothing, signifies their faith that they believe themselves to be in truths more than others. This is evident from the signification of "saying," as involving what is believed by them; and as those who are in faith alone are here treated of, "saying" signifies their faith. Moreover, "to say," in the spiritual sense, signifies to think, because what is said goes forth from the thought, and thought is spiritual because it pertains to the spirit of man, while expression and speech from thought are natural because they pertain to the body. For this reason, "saying" has several significations in the Word. This is evident also from the signification of "being rich," as being to possess the knowledges of truth and good, and to be intelligent and wise thereby (of which presently); also from the signification of "have gotten riches and have need of nothing," as being to know all things so that nothing is lacking. That those who are in the doctrine of faith alone and justification by faith are such, or believe themselves to be so, is not known to those who are not in that faith, although they are among them; but that still they are so it has been given me to know by much experience. I have talked with many who in the world believed themselves to be more intelligent and wise than others, from their knowing many things about faith alone and justification by faith, and such things as the simple minded are ignorant of; and these they called interior things and mysteries of doctrine, and believed they knew and understood everything, with nothing lacking. Among them were many who had written about faith alone and justification by faith. But it was shown them that they know nothing of truth, and that those who have lived a life of faith, which is charity, and have not understood justification by faith alone, are more intelligent and wise than they. It was also shown that the things they knew are not truths but falsities, and that knowing and thinking falsities is not being intelligent and wise, for intelligence is of truth, and wisdom is of the life therefrom. And the reason of this was disclosed, namely that they were in no spiritual affection of truth, but only in a natural affection of knowing the things taught by their leaders, by some for the sake of their function, by others for the fame of erudition; and that those who are in natural and not in spiritual affection believe that when they know these things they know everything. This is still more so with those who have confirmed these things by the sense of the letter of the Word, and have labored to connect these with other falsities by means of the fallacies of reason. I will also say something from experience about these things. Some spirits who were believed by others when they lived as men in the world to be men of learning, were examined to ascertain whether they knew what spiritual faith is. They said that they knew. They were therefore sent to those who were in that faith; and when they were given communication with these they perceived that they had no faith, and did not know what faith is. They were then asked what they now believe about faith alone, on which the whole doctrine of their church is founded, but they were ashamed and dumb-founded. There were also many of the learned of the church who were asked about regeneration, whether they knew what it is; they replied that they knew that it is baptism, since the Lord says, that "unless a man is born of water and spirit, he cannot enter into the kingdom of God;" but when it was shown them that baptism is not regeneration, but that "water and spirit" mean truths and a life according to them, and that no one can enter heaven unless he is regenerated through these, they went away confessing their ignorance. Again, when they were asked about angels, about heaven and hell, about the life of man after death, and many other matters, they knew nothing, and these things were all like thick darkness in their minds. They therefore confessed that they had believed that they knew all things, but they now know that they know scarcely anything. Knowing something means, in the spiritual world, knowing something of truth; but knowing falsities is not knowing, because it is not understanding and being wise. They were afterwards told that this is meant by the Lord's words, "Because thou sayest I am rich, and have gotten riches, and knowest not that thou art wretched and miserable and poor and blind and naked." The "rich" in the Word signify those who are in truths, because spiritual riches are nothing else; and therefore "riches" in the Word signify the knowledges of truth and good, and "the rich" those who are in intelligence thereby; as can be seen from the following passages. In Ezekiel: In thy wisdom and in thine intelligence thou hast made to thee wealth, gold and silver in thy treasures; by the abundance of thy wisdom thou hast multiplied to thee wealth (Ezek. 28:4-5). These things were said to the prince of Tyre, by whom in the spiritual sense those who are in the knowledges of truth are meant; "wealth" means those knowledges themselves in general; "gold in treasures" mean the knowledges of good, and "silver in treasures" the knowledges of truth. That these signify knowledges is very clear, for it is said, "In thy wisdom and in thine intelligence thou hast made to thee wealth, and by the abundance of thy wisdom thou hast multiplied to thee wealth." ("The prince of Tyre" means those who are in the knowledges of truth, because "prince" signifies primary truths, Arcana Coelestia, n. 1482, 2089, 5044; and "Tyre" the knowledges of truth, n. 1201; "treasures" signify the possessions of knowledges, n. 1694, 4508, 10227; \"gold" signifies good, and "silver" truth, n. 1551, 1552, 2954, 5658.) In Zechariah: Tyre heapeth up silver as dust, and gold as the mire of the streets; behold the Lord will impoverish her, and smite her wealth in the sea (Zech. 9:3-4). Here also "Tyre" stands for those who acquire for themselves knowledges, which are "silver, gold," and "wealth." In David: The daughter of Tyre shall bring to thee a gift, the king's daughter; the rich of the people shall entreat thy faces (Ps. 45:12-13). Here is described the church in respect to the affection of truth, which is meant by "the king's daughter," for "daughter" means the church in respect to affection (Arcana Coelestia, n. 3262, 3963, 6729, 9059; and "king" means truth, n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148). For this reason it is said that "the daughter of Tyre shall bring a gift," and that "the rich of the people shall entreat thy faces; the rich of the people" are those who abound in truths. In Hosea: Ephraim said, Surely I am become rich, I have found me wealth, all my labors shall not find iniquity to me which is sin; but I will yet speak to the prophets and I will multiply vision (Hosea 12:8, 10). \"I am become rich, and I have found me wealth," does not mean being enriched by worldly but by heavenly riches and wealth, which are the knowledges of truth and good; for "Ephraim" means the intellectual of those who are of the church, which is illustrated when the Word is read (Arcana Coelestia, n. 5354, 6222, 6238, 6267); therefore it is said, "I will yet speak to the prophets, and I will multiply vision; prophets" and likewise "visions" signifying the truths of doctrine. In Jeremiah: Jehovah giving to every man according to his ways, and according to the fruit of his doings; as the partridge gathereth but bringeth not forth, he maketh riches but not with judgment; in the midst of his days he shall leave them, in the end of days he shall become foolish (Jer. 17:10-11). This treats of those who acquire for themselves knowledges with no other purpose than merely to know, when, yet knowledges ought to be subservient to the life. This is what is meant by "gathering as the partridge and not bringing forth," and by "making riches but not with judgment;" and by "becoming foolish in the end of days." And as the knowledges of truth and good ought to be subservient to the life, for by these the life will be perfected, it is said that "Jehovah gives to everyone according to his ways, and according to the fruit of his doings." In Luke: Whosoever he be of you that renounceth not all his possessions, he cannot be My disciple (Luke 14:33). He who does not know that "possessions" mean in the Word spiritual riches and wealth, which are knowledges from the Word, can know no otherwise than that he ought to deprive himself of all wealth in order to be saved; where yet that is not the meaning of these words. "Possessions" here mean all things that are from self-intelligence, for no one can be wise from himself, but only from the Lord; "to renounce all possessions" is to attribute nothing of intelligence and wisdom to oneself, and he who does not do this cannot be instructed by the Lord, that is, cannot be His disciple. They who do not know that "the rich" mean those who possess the knowledges of truth and good, thus who have the Word, and that "the poor" mean those who do not possess knowledges, but yet long for them, can know no otherwise than that "the rich man who was clothed in purple and fine linen," and "the poor man who was laid at his gate" (Luke 16), mean the rich and the poor in the common acceptation of these words, when yet "the rich man" there means the Jewish nation, which had the Word, in which are all the knowledges of truth and good; the "purple" with which he was clothed means genuine good (Arcana Coelestia, n. 9467); "fine linen" genuine truth (Arcana Coelestia, n. 5319, 9469, 9596, 9744); and "the poor man who was laid at his gate" means the Gentiles that were outside of the church, and did not have the Word, and yet longed for the truths and goods of heaven and the church. From this it is clear that "the rich" mean those who have the Word, and thus the knowledges of truth and good, since these are in the Word. [10] So also in the prophecy to Elizabeth, in Luke: God hath filled the hungry with good things, and the rich He hath sent empty away (Luke 1:53). "The hungry" are those who long for knowledges; such were the Gentiles that received the Lord and doctrine from Him; but "the rich" are those who have knowledges because they have the Word; such were the Jews, and yet they did not wish to know truths from the Word, consequently they did not receive the Lord and doctrine from Him. These are "the rich" who were sent empty away; but the others are "the hungry" who were filled with good things.
237.

And knowest not that thou are wretched, signifies that they do not know that their falsities have no coherence with truths. This is evident from the signification of "wretchedness," as meaning the breaking up of truth by means of falsities, and also no coherence; this shows what is meant by "the wretched." They are so because their doctrine is founded on two false principles, which are faith alone and justification by faith; consequently falsities flow in from these in constant succession, and the truths which they adduce from the sense of the letter of the Word to confirm these are weakened and falsified, and truths when falsified are in themselves falsities. This is described in many passages in the Word, and is meant by the "vanities" that the prophets see, and the "lies" that they speak. It is described also by the "breaches" in the walls and houses so that they fall; likewise by "idols" and "graven images" that the artificer makes and connects by chains that they may cohere; for "idols" and "graven images" signify the falsities of doctrine; the like is signified by "breaches of the walls" and "of the houses," and by "the prophets who see vanities and speak lies;" for "prophets" mean doctrines, "vanities" such things as are of no account, and "lies" falsities. But as these things are mentioned in many passages in the Word they cannot be cited here on account of their abundance; they will therefore be omitted, and a few only quoted here in which "wretchedness" and "wall" are mentioned, that it may be known that these signify the weakening of truth by falsities, and thus no coherence. In Isaiah: Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides. Therefore shall wretchedness fall upon thee, and devastation shall come upon thee (Isa. 47:10-11). Here also those are described who believe that they know all things and that they are more intelligent than all others, when yet they know and understand nothing of truth; and that therefore the understanding of truth is taken away from them. Their belief that they are more intelligent than all others is meant by "Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides;" and the loss of all understanding of truth is meant by "wretchedness shall fall upon thee, devastation shall come upon thee." In Ezekiel: Wretchedness shall come upon wretchedness; therefore they shall seek a vision from the prophets; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment (Ezek. 7:26-27). Here the vastation of the church is treated of, which takes place when there is no truth that is not falsified. Falsity from falsity is meant by "wretchedness upon wretchedness; a vision from the prophet" is doctrine, here the doctrine of falsity; "the law hath perished from the priest" means that the Word is not understood, for "law" signifies the Word, and the "priest" one who teaches; "counsel hath perished from the elders" means that right has perished from the intelligent, "counsel" signifying right, and "elders" the intelligent; "the king shall mourn, and the prince shall be clothed with astonishment," means that there is no longer any truth, "king" signifying truth, and "prince" truths that are primarily of service. In David: Right is not in their mouth, wretchedness is in their inward part (Ps. 5:9); where "wretchedness" likewise stands for falsities not cohering with any truth. So too in Jeremiah: Lament, and wander among the walls; for their king is gone into exile, and his priests and his princes together (Jer. 49:3). "Wandering among the walls" is among truths destroyed by falsities; "the king gone into exile" signifies truth; and "his priests and princes together" signify the goods and truths of life and doctrine (see above). In Ezekiel: When they build a wall [maceriem], behold they daub it with untempered mortar. Say to them which daub it with untempered mortar, that the wall [paries] shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it? (Ezek. 13:10-12). \"The wall which they daub with untempered mortar" signifies falsity assumed as a principle, and by application of the Word from the sense of the letter made to appear as truth; "daubing" is application and seeming confirmation thereby; "untempered mortar" is what has been falsified; and because the truth of the Word is thus destroyed, and the truths used to confirm become truths falsified, which in themselves are falsities, and these with the false principle perish together, it is said, "Behold, the wall shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it?" In Hosea: Behold, I obstruct thy way with thorns, and I will encompass wall with wall, that she shall not find thy 237-1 paths (Hosea 2:6). "To obstruct the way with thorns" is to obstruct all thoughts by falsities of evil, that truths be not seen; falsities of evil are "thorns; to encompass wall with wall" is to heap falsities upon falsities; "that she shall not find thy paths" means that nothing of truth can be seen; this comes to pass because truths and falsities of evil cannot be together, as heaven cannot be with hell; for truths are from heaven, and falsities of evil are from hell; therefore when falsities from evil reign communication with heaven is taken away, and when that is taken away truths cannot be seen, and if presented by others they are rejected. For this reason, those who are in false principles, as those who are in the principles of faith alone and justification by faith, cannot be in any truths (as may be seen above, n. 235, 236). But let examples illustrate this. Those who have adopted faith alone and justification by faith as a principle of religion, when they read the Word and see that the Lord says that man shall be recompensed according to his deeds and works, and that he who has done good, shall come into heaven, and he who has done evils into hell, call the good things that they do fruits of faith, not knowing or not wanting to know, that the good things called fruits are all from charity, and none of them from faith separate, which is called faith alone; every good also is of charity, and truth is of the faith therefrom. From this it is clear that they pervert the Word; and they do this because they cannot otherwise apply truth to their principle, believing still that the two may thus cohere; but the result is that truth perishes and becomes falsity, and not only falsity but also evil. From this falsities evidently follow in constant succession, for they teach that the good works that man does are meritorious, not being wing to see that as faith with its truths are from the Lord, and thus not meritorious, so are charity with its goods. They teach also that as soon as a man receives faith he is reconciled to God the Father through the Son, and that the evils thenceforth done, as well as those done before, are not imputed; for they say that all are saved however they have lived, if only they receive faith, even though it be in the hours before death. But these, and many other things which are deductions from the falsity of the principle, do not cohere with the truths from the Word, but destroy them, and truths destroyed are falsities, even such falsities as emit a bad odor. From these a grievous smell is perceived in the other life, which is such that it cannot be endured by any good spirit; it is like the stench of purulent matter from the lungs. Many other examples might be adduced; there is an abundance of them; for whatever is deduced from a false principle becomes thereby a falsity, since in the deduction the principle only is regarded to which it clings because from this it flows and to this it is applied. What the religion of faith alone and of justification by faith is can be inferred from the simple fact that all who have confirmed these tenets in themselves by doctrine and life, send out from themselves in the other life a sphere of abominable adultery like that of a mother or stepmother with a son; this abominable adultery corresponds to such, and is also perceived from them wherever they go; from that sphere I have a thousand times recognized their presence. Such a sphere flows out from them because they adulterate the goods of charity and of the Word, and adulteries correspond to adulterations of good, while whoredoms correspond to the falsifications of truth (see Arcana Coelestia, n. 2466, 2729, 3399, 4865, 6348, 8904, 10648). [10] There is a like meaning in: Reuben's lying with Bilhah, of whom his father begat Dan and Naphtali (Gen. 35:22); And therefore he was also accursed (Gen. 49:4); And because he defiled his father's couch the primogeniture was taken away from him and given to Joseph (1 Chron. 5:1). For by "Reuben" in the Word faith is meant, and here faith alone (see Arcana Coelestia, n. 3325, 3861, 3866, 3870, 4601, 4605, 4731, 4734, 4761, 6342, 6350); and by "Joseph," the good of faith (see Arcana Coelestia, n. 3969, 3971, 4669, 6417). [11] That such things are to take place at the end of the church is predicted in Daniel, where the statue that Nebuchadnezzar saw in a dream is described in these words: Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cleave one to the other, even as iron doth not mingle with clay (Dan. 2:43). By "iron" truth without good is meant; by "miry clay" the falsity that is from self-intelligence; by "the seed of man" the Word of the Lord (Matt. 13:24, 37). That these do not cohere is meant by "they shall not cleave one to another, even as iron doth not mingle with clay."

238.

And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236). "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges ther; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David: I am miserable and poor, Lord, remember me (Ps. 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Ps. 86:1). The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me." In the same: The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Ps. 37:14). Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow, sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia, n. 2686, 2709.) So in another place in the same: The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Ps. 109:16). In Isaiah: The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isa. 32:6-7). Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment; by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want. To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them. In the same: The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isa. 29:19). Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel." From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David: The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Ps. 9:18). In the same: God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Ps. 72:4, 12-13). In the same: The miserable shall see, they that seek Jehovah 238-1 shall be glad. For Jehovah heareth the poor (Ps. 69:32-33). In the same: Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Ps. 35:10). In the same: The miserable and the poor praise Thy name (Ps. 74:21; 109:22). In the same: I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Ps. 140:12). Also elsewhere (as Isa. 10:2; Jer. 22:16; Ezek. 16:49; 18:12; 22:29; Amos 8:4; Deut. 15:11; 24:14). \"The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia, n. 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.) For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

239.

And blind and naked, signifies that they are without the understanding of truth, and without the understanding and will of good. This is evident from the signification of "blind," as being those who are without the understanding of truth (of which presently); and from the signification of "naked," as being those who are without the will of good, and thus without the understanding of it (of which presently). That those who are in the doctrine of faith alone and of justification by faith are without the understanding of truth, can be seen from this, that faith alone, or faith apart from charity, has its seat altogether in the memory, with nothing of it in the understanding; those, therefore, who are in it withdraw the understanding from matters of faith, saying that these must be believed, and that the understanding has nothing to do with matters of faith; thus they can say whatsoever they wish, even if most false, provided they know how to adduce something in proof of it from the sense of the letter of the Word, the spiritual sense of which they know nothing about; in this there lurks something like the decree of the popes, which is that all should hang on their mouth; thus persuading the people that they know and see, when yet they see nothing. Those, therefore, who do not see, that is, understand the things they believe, are "blind." And in consequence of this also they are unable to perfect the life by means of the things pertaining to faith; for the understanding is the way to man's life; by no other way can man become spiritual. All who are in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding they do not receive; and if anyone says to them that they must have faith, although they do not see or understand, they turn away, saying, "How can this be? I believe what I see or understand; but I am unable to believe what I do not see or understand; such things may be falsities that destroy spiritual life." That those who are in the doctrine of faith alone and justification by faith are without the understanding of good, because they are without the will of good, can be seen from this, that they know nothing whatever about charity towards the neighbor, consequently nothing about good; for all spiritual good is from charity, and there is nothing without charity; consequently those who separate faith from charity, saying that charity contributes nothing to salvation, but only faith, are altogether ignorant of what good is because they are ignorant of what charity is, and yet spiritual good and the affection of it that is called charity is the spiritual life of man, and without it there is no faith. From this it is clear that such are without the understanding of good. And this is in consequence of their being without the will of good, for the reason that they declare themselves to be righteous [just] or to have been made righteous [justified] when they have faith; and by "justified" they mean not to be condemned on account of anything that they think and will, since they have been reconciled to God; consequently they believe, because it follows by connection with their principle, that the evil equally with the good are saved if only they receive faith, even if this should be in the last hours of life. The mysteries of this doctrine consist in this, that they speak of progressive steps of justification that are not from anything of man's life, or from his affection of charity, but are from mere faith in the reconciliation of God the Father through the Son, which faith they call confidence or trust, and saving faith itself; not knowing that where there is nothing of charity there can be nothing of spiritual life. That which is interiorly perceived or is manifest in their confidence, still has nothing in it derived from spiritual affection, but only from natural thought about happiness or about escape from damnation. Moreover, those who know nothing about the good of charity have no will of good, and those who know nothing about this good know nothing about evil, for good discloses evil, consequently such persons cannot examine themselves, see their evils, and thus shun them and reject them. They therefore relax all restraints on their thought and their will, only being careful on account of the laws, the loss of fame, of honor, of gain, and of life, to avoid evil doings. And for this reason when such persons become spirits and these fears are taken away from them, they associate themselves with devils, for they think and will as devils do, because they so thought in the world; for it is the spirit in man that thinks. But it is otherwise with those who have lived a life of charity. Again, those who believe that they have been justified by faith alone, are of the opinion that they are led by God, and therefore that what they do is good, saying, that all good is from God, and nothing from man, and that otherwise good would be meritorious. They do not know that there ought to be reception on man's part, and that reception is not possible unless man gives heed to his thoughts and intentions, and thence to his deeds; and then refrains from evils and does good, which is done when he has regard for the truths that he knows from the Word, and lives according to them. Unless man does this, there is nothing reciprocal, and therefore no reformation: and of what other use are the precepts of the Lord in the Word? That man is able to do this is also from the Lord, for every man has this faculty from the Lord's Divine presence, and His will that there be reception. In a word, unless man receives in the understanding and will, that is, in the thought and affection, or what is the same, in faith and love, there is no reception on his part, consequently no conjunction with the Lord. Everyone knows that the Lord is continually present with good, and desires to be received, but He cannot flow in when all restraints on the thoughts are cast off; He can flow in only when the thoughts and intentions which are from lust are held in check by truths from the Word. That the Lord is continually present with good, and desires to be received, He teaches in the following words of this chapter, where he says, "Behold, I stand at the door and knock; if anyone will hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me" (Rev. 3:20). "Opening the door" is reception on man's part, as has just been said. The Lord teaches the same elsewhere in the Word. As in John: He that loveth Me keepeth My words; and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not keepeth not My words (John 14:23-24). In Matthew: He that is sown in the good earth, this is he that heareth the Word and understandeth it, who beareth fruit and bringeth forth (Matt. 13:23). In Mark: Those are they that were sown upon the good ground, such as hear the Word and receive, and bear fruit (Mark 4:20). As it is reception by man that conjoins him to the Lord, and thus makes him spiritual, so when the Lord said these things He cried saying: He that hath ears to hear let him hear (Matt. 13:9; Mark 4:9; Luke 8:8). That "the blind" signify those who are in no understanding of truth, and that "the naked" signify those who are in no understanding of good, because they are in no will of good, is evident from many passages in the Word, which I will here cite, so also that it can be seen that the Word in its bosom is spiritual, while in the letter it is natural, consequently that the sense of the letter of the Word, which is natural, has a spiritual sense treasured up within it. That "the blind" signify those who are in no understanding of truth, is clear from the following passages in Isaiah: And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness, and out of darkness (Isa. 29:18). In this passage, the restoration of the church is treated of, and "the deaf who shall hear the words of the book" mean those who are wing to obey truths, and thus to live a life of good, but are not able because they have not the Word, and "the blind whose eyes shall see in thick darkness, and in darkness," means that those who are in no understanding of truth because in ignorance, are then to understand. It plainly does not refer to the deaf and blind. In the same: Behold your God will come for vengeance, for the retribution of God will He come, and will save you; then shall the eyes of the blind be opened, and the ears of the deaf shall be opened; waters shall break out in the wilderness, and rivers in the plain of the desert (Isa. 35:4-6). These things are said of the Lord's coming, that then those will be saved who believe in Him. That those who are in no understanding of truth will then understand, is signified by "the eyes of the blind shall be opened;" and that those who are in no perception and will of good shall then obey and live in good, is signified by "the ears of the deaf shall be opened;" therefore it is said "waters shall break out in the wilderness, and rivers in the plain of the desert; wilderness" signifying where there is no good because there is no truth, "waters" truths, and "rivers" intelligence derived from truths. In the same: I will give thee for a covenant to the people, for a light of the nations, to open the blind eyes, to lead forth him that is bound out of prison. I am Jehovah; that is My name; and My glory will I not give to another (Isa. 42:6-8). These things also are said of the Lord, and of the establishment of a church by Him among the Gentiles. That those who before have been in ignorance are then to understand truths is signified by "the blind eyes which He will open;" and that they are to be led out of ignorance and falsities is signified by "He will bring him that is bound out of prison." That the Divine Itself would assume a human is meant by "I am Jehovah; that is My name: and My glory will I not give to another." In the same: I will cause the blind to go in a way that they have not known; I will lead them into paths that they have not known; I will make their darkness light (Isa. 42:16). Here also "the blind" are those who are in no understanding of truth; the truths and goods of truth that they are to receive are signified by "they will be caused to go a way and into paths that they have not known;" the dispersion of the falsity of ignorance and illustration are signified by "I will make their darkness light." [10] In the same: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth; everyone that is called by My name. I have created him; I have formed him; yea, I have made him. Bring forth the blind people that have eyes, and the deaf that have ears (Isa. 43:5-8). These things also are said of the establishment by the Lord of a church among the Gentiles; "to bring seed from the east, the west, the north, and the south," means all of whatsoever religion; for "east" and "west" signify where the good of love is clear and obscure; and "north" and "south" where the truth of faith is in obscurity and where it is in clearness. Here those who are in obscurity from ignorance are meant, for it is said, "Bring My sons from far, and My daughters from the end of the earth;" those who receive truths are called "sons" and those who receive goods are called "daughters; from far," and "from the end of the earth," signify those who are remote from the truths and goods of the church. That all will be received and reformed by the Lord who acknowledge Him, is signified by "I have created, have formed, and have made everyone called by My name." These are here meant by "the blind who have eyes," and by "the deaf who have ears." [11] In the same: Hoping 239-1 for light, but we behold darkness; in thick darkness we walk, we grope for the wall like the blind, and we grope as they that have no eyes, we stumble in the noonday as in twilight, among the living we are as dead (Isa. 59:9, 10). Here likewise "the blind" stand for those who are in no understanding of truth; "darkness" and "thick darkness" mean falsities; "to stumble in the noonday as in twilight" is to go astray in falsities, although able to be in light from the Word. [12] In the same: His watchmen are all blind; and they are shepherds who know not to understand (Isa. 56:10, 11). Here again "the blind" stand for those who do not understand truths, although they have the Word; "the blind" evidently signify such, for it is said "they know not" and "know not to understand." [13] In Jeremiah: I bring them from the land of the north, among them the blind and the lame; with weeping they shall come, and with prayers I will bring them; I will lead them to the fountains of waters in the way of straightness (Jer. 31:8, 9). \"The land of the north" is where the falsity of ignorance prevails; those who are in it are called "blind;" that these are to be led to truths is meant by "I will lead them to fountains of waters in the way of straightness." [14] In Lamentations: Jehovah hath kindled a fire in Zion, which hath devoured the foundation's ther, because of the sins of her prophets, the iniquities of her priests; they have wandered as blind men in the streets, they were polluted with blood, the things that they cannot, they touch with their garments (Lam. 4:11, 13, 14). \"Zion" is the church; the "fire that will devour her foundations" is the love of self which will disperse all the knowledges of truth; the sins of the prophets," and "the iniquities of the priests," are the perversions of those who teach what is true and good; that they will on this account understand nothing of truth is signified by their "wandering as blind men in the streets." The "blood with which they were polluted" is the falsification of the truth and the adulteration of the good in the Word; the profanation of good and of truth therefrom by evils and falsities is meant by "the things that they cannot, they touch with their garments." [15] In Zechariah: In that day I will smite every horse with astonishment and the horseman with madness; I will smite every horse of the peoples with blindness (Zech. 12:4). "Horse" signifies the intellectual, and "horseman" one that is intelligent. This makes clear what is signified by "smiting every horse with astonishment," and "every horse of the peoples with blindness," and "the horseman with madness." (That "horse" signifies the intellectual, see in The small work on The White Horse, n. 1-6.) [16] In David: Jehovah looseth the bound, Jehovah openeth [the eyes of] the blind (Ps. 146:7-8). Those are called "bound" who are in falsities and long to be loosed from them; "the blind" are those who on this account are not in the understanding of truth; "to open their eyes" is to make them understand. [17] In John: Isaiah said, He hath blinded their eyes and hardened their heart, that they may not see with their eyes and understand with the heart (John 12:39-40). \"To blind the eyes that they may not see with their eyes" signifies evidently not to understand truths. [18] In the same: Jesus said, For judgment came I unto this world, that they who see not may see, and that they who see may become blind. They said, Are we blind then? Jesus said, If ye were blind ye would not have sin; but now ye say, We see, therefore your sin remaineth (John 9:39-41). \"They who see not" mean those who are outside of the church and do not know truths because they have not the Word, thus the Gentiles; but "they who see" mean those who are within the church and have the Word, thus the Jews; of these it is said that "they shall become blind;" but of the former, that "they shall see." It is said that "their sin remaineth" because they say that they are not blind but see, for the reason that they are in the church where the Word is, and yet are not wing to see and acknowledge truths, nor, consequently, the Lord. On this account the Scribes and Pharisees among the Jews were called by the Lord: Blind guides of the blind (Matt. 15:14; Luke 6:39). Also blind guides, fools, and foolish (Matt. 23:16-17, 19, 24). [19] In John: Jesus seeth a man blind from birth. He said to the disciples, while I am in the world I am the light of the world. When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said, Go and wash thee in the pool of Siloam. He went away therefore and washed himself, and came seeing (John 9:1, 5-7). Why the Lord did this no one understands unless he knows the internal or spiritual sense of the Word; in that sense, by "a man blind from birth" those are meant who are born outside of the church and who therefore could not know anything about the Lord, or be taught out of the Word. "The clay that the Lord made from spittle on the ground" signifies reformation by means of truths from the sense of the letter of the Word; "the ground" is the church where the Word is; "clay" is the ultimate Divine forming; "anointing the eyes of the blind with it" is to give thereby the understanding of truth; "the pool of Siloam" also signifies the Word in the letter; "to be washed there" is to be purified from falsities and evils. That this is what is meant by it has been hitherto concealed. (That "ground" signifies the church, see Arcana Coelestia, n. 566, 10570; that "clay" signifies good from which is truth, thus good forming, n. 1300, 6669; that "the pool of Siloam" signifies the Word in the sense of the letter, is evident in Isaiah 8:6; and that "the pools" that were in Jerusalem in general signify this, Isaiah 22:9, 11.) [20] In Mark: Jesus cometh to Bethsaida; where they bring to Him a blind man and beseech Him to touch him. And He took hold of the blind man by the hand, and led him out of the town; and spitting on his eyes, He asked him if he saw aught. And looking up, he said, I see trees as men 239-2 walking. After that He put His hands again upon his eyes, and made him look up; then he was restored, and saw all clearly (Mark 8:22-27). What these words involve cannot be known except from the internal or spiritual sense of the Word; he who does not understand this sees nothing except that these things were done, and his thought about it will perhaps be merely sensual; but all things that the Lord spoke and all things that He did in the world contained spiritual things in order from things highest to the ultimates, thus in fullness as do all miracles and the accounts of them. The "blind" whom the Lord restored to sight signified the spiritually blind, who are those that do not know and understand truths. The blind man here was "led out of the town" of Bethsaida, because "Bethsaida" signified damnation, on account of its not receiving the Lord; "spitting on his eyes" has the same signification as "making clay of the spittle," before; that He then touched his eyes signifies that he was illustrated from the Divine; then the blind man at first "saw trees as men walking," which signifies common and obscure perception of truth from the sense of the letter, "trees" signifying knowledges, and "to walk" signifying to live. "His seeing all clearly" after he was touched by the Lord, signifies that after instruction and illustration from the Lord he understood truths; this meaning is in these words and this meaning is perceived by the angels. (That the town "Bethsaida" signifies damnation on account of its not receiving the Lord, is clear from Matt. 11:21, and Luke 10:13; that "touch" signifies communication and transference, but here illustration, because the eyes were touched, see above, n. 79. That "trees" signify knowledges, see Arcana Coelestia, n. 2722, 2972, 7692; that "to walk" signifies to live, see n. 519, 1794, 8417, 8420; and above, n. 97.) [21] Moreover, by all "the blind" whom the Lord healed those were meant who are in ignorance, and who receive Him and are illustrated by Him through the Word; and in general all the Lord's miracles signify such things as are of heaven and the church, thus spiritual things; from this it is that His miracles were Divine, for it is Divine to act from firsts and to present these in ultimates. From this it is clear what was signified by "the blind" whom the Lord healed (about whom see Matt. 9:27-31; 12:22; 20:29 to end; 21:14; Mark 10:46 to end; Luke 7:21-23; 18:35 to end). [22] As "the blind" signify those who are not in the knowledges of truth, and who therefore are not in any understanding of truth, therefore it was among the laws and statutes given to the sons of Israel: That no one blind of the sons of Aaron or of the Levites should approach to offer the bread of his God, that is, to offer sacrifice (Lev. 21:18). Also that anything blind should not be offered (Lev. 22:22; Deut. 15:21). Likewise that a stumbling-block should not be placed before one blind (Lev. 19:14). And that he should be cursed who made the blind to go astray from the way (Deut. 27:18). These laws were enacted because the church instituted among the sons of Israel was a representative church, in which all things represented spiritual things because they corresponded to them. Therefore also the following curse is pronounced upon those who do not keep the commandments, in Moses: If thou wilt not hearken unto the voice of thy God, to observe to do all His commandments. Jehovah shall smite thee with madness and blindness and astonishment of heart; that thou mayest grope at noonday, as the blind gropeth in thick darkness (Deut. 28:15, 28-29). This also means that those shall be smitten with spiritual blindness and astonishment who do not hearken to the voice of the Lord by doing those things that He has commanded in the Word. Spiritual blindness of the eyes and spiritual astonishment of the heart mean no understanding of the truth and no will of good; "to grope at noonday" is to be such in the church, where the light of truth is given through the Word. (That "noonday" signifies where truth is in light, see Arcana Coelestia, n. 9642; and in the work on Heaven and Hell, n. 148, 149, 151.)

240.

But that "naked" signifies those who are without the understanding of truth because without the will of good, is evident from the passages in the Word where "naked" and "nakedness" occur, which will be cited below. This is what "naked" and "nakedness" signify, because "garments" signify truths that are of the understanding, and he that is without truths is also without good, for all spiritual good is procured by means of truths; without truths, or except by means of truths, there is no spiritual good; spiritual good is charity. "Naked" and "nakedness" signify lacking in, or the lack of, intelligence and love, thus of the understanding and will of good; also for the reason that garments cover the body and flesh, and "body" and "flesh" signify good, therefore "garments" signify the things that cover good. There is the understanding of truth, and the understanding of good; the understanding of truth is the understanding of such things as are of faith, and the understanding of good is the understanding of such things as are of love and charity. There is also the will of truth and the will of good; the will of truth is with those who are of the Lord's spiritual kingdom; but the will of good with those who are of His celestial kingdom. The latter, because they are in love to the Lord, and from this in mutual love, which is to them charity towards the neighbor, have truths inscribed on their hearts, and thence do them; and what proceeds out of the heart is out of the will of good, "heart" meaning the will of good. But those who are in love towards the neighbor, which love is charity, have truths inscribed not on their hearts but on the memory, and therefore on the intellectual mind, and what proceeds therefrom out of the affection is the will of truth. Thus it is that spiritual angels are distinguished from celestial angels. The latter appear naked in heaven, but the former clothed. Celestial angels appear naked because they have no need of the memory to retain truths, nor of understanding therefrom to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. But spiritual angels appear clothed because they have truths inscribed on the memory and thence on the understanding, and truths of the memory and of the understanding therefrom correspond to garments; they therefore all appear clothed according to their intelligence. (That angels are thus clothed, see in the work on Heaven and Hell, n. 177-182.) From this it can be seen what "naked" signifies in both senses, namely, in the one sense it signifies those who are in celestial good, but in the other those who are not in good because not in truths. But these things can be better seen from the passages in the word where "naked" and "nakedness" occur, which now follow. In Isaiah: Jehovah said to the prophet, Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like as My servant Isaiah hath gone naked and barefoot, so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried away, lads and old men, naked and barefoot, and with buttocks bare, the nakedness of Egypt (Isa. 20:2-4). What of the church and of heaven lies hidden in these words no one can see unless he knows their spiritual sense; for in every particular of the Word there is something of the church and of heaven, because the Word is spiritual; this shall therefore be explained. By "prophet" the doctrine of the church is here meant; "putting off the sackcloth from his loins," or presenting the loins naked, means to disclose filthy loves; the customary "sackcloth" of the prophet here means the breeches that cover, and "the loin" signify such loves; "putting off the shoe from upon his foot," or unshoeing the soles of the foot, signifies to disclose the filthy things of nature; that "the king of Assyria shall lead the captivity of Egypt, and the crowd of Cush that is to be carried away," means that the perverted rational will confirm evils and falsities by means of knowledges [scientifica] and by means of fallacies; "lads and old men" means by means of all things both general and particular; "naked and barefoot" means that they are deprived of all truth and all good; "buttocks bare" means the evils of self-love; "the nakedness of Egypt" means falsities therefrom. From this it is clear what things of the church and of heaven are here treated of, namely, that the perverted rational, which is the rational that denies God and attributes all things to nature, confirms itself by means of knowledges [scientifica] and fallacies, until it is destitute of all the understanding of truth and the will of good. (That "prophet" in the Word means doctrine, see Arcana Coelestia, n. 2534, 7269; that the "loins" signify loves in both senses, n. 3021, 4280, 5059; that "feet" signify the natural things with man, and "the soles of the feet" the things that are in ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; that "shoes" signify these same things in respect to their covering, n. 1748, 2162, 4835, 6844; that "the king of Assyria" signifies the rational in both senses, n. 119, 1186; that "Egypt" signifies the faculty of knowing [scientificum] of the natural man, in both senses, good and bad, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391. That "Cush" signifies the fallacies of the senses, n. 1163, 1164, 1166.) In Ezekiel: When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee, and I clothed thee. But thou didst trust in thy beauty and play the harlot, and thou hast not remembered the things 240-1 of thy youth, when thou wast naked and bare; thou hast committed whoredom with the sons of Egypt, and with the sons of Asshur. And thou hast multiplied thy whoredom even unto Chaldea. Moreover, thy nakedness was revealed through thy whoredoms. Therefore they shall stone thee with stones, and shall cut thee in pieces with swords; and shall burn up thine houses with fire (Ezek 16:6 seq.). Jerusalem is here treated of, by which the church in respect to doctrine is meant, and these and many other expressions in the same chapter describe what the church was in its beginning, and what it became when it turned away from good and from truth. What the church was when it was established by the Lord, thus what it was in the beginning, is described by these words, "When I passed by thee, and saw thee, I covered thy nakedness, I washed thee and clothed thee. To cover the nakedness" signifies to remove the evils of the will and the falsities of the understanding; "to wash" signifies to purify from evils, and "to clothe" signifies to instruct in truths. But what the church became when it turned away from good and truth is described by what follows; "thou didst trust in thy beauty" signifies intelligence from one's own [ex proprio], and that this gave delight; "committing whoredom" signifies that thus it was imbued with falsities; "committing whoredom with the sons of Egypt, and with the sons of Asshur," signifies falsifications confirmed by knowledges [scientifica] and by things rational therefrom; "multiplying whoredom even unto Chaldea" signifies even to the profanation of truth. This shows what is signified by "Moreover thy nakedness was revealed through thy whoredoms," namely, that the church through falsities and falsifications was deprived of all the understanding of truth. "They shall stone thee with stones" signifies that the church will die through falsities; "they shall cut thee in pieces with swords" signifies that the church will utterly die through the falsifications of truth; and "they shall burn up thy houses with fire" signifies that it will wholly perish through infernal loves, "houses" meaning all things with man, and "fire" meaning infernal love. From this it is clear what is contained in these words relating to heaven and the church, and that this can be seen only from the spiritual sense. (That "to wash" signifies to purify from evils and falsities, see Arcana Coelestia, n. 3147, 10237, 10240, 10243; that "to clothe" signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; that "beauty" signifies intelligence, n. 3080, 4985, 5199, here intelligence from one's own [ex proprio]. That "to commit whoredom" means to become imbued with falsities, see above, n. 141; that "Egypt" means the faculty of knowing [scientificum]; and "Asshur" the rational, see just above. That "Chaldea" is the profanation of truth, Arcana Coelestia, n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326; that "to stone with stones" signifies to die through falsities, n. 5156, 7456, 8575, 8799; that "sword" signifies falsity combating against truth and destroying it, n. 2799, 4499, 7102; therefore "to cut in pieces with swords" means to die utterly through falsifications of truth. That "fire" signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10747; and that "house" signifies the whole man, and the things which are with him, thus that are of his understanding and will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150. From this it is clear what is signified by "they shall burn up thy houses with fire.") In Hosea: Strive with your mother, that she may put away her whoredoms and her adulteries; lest I strip her naked, and make her as the wilderness, as a land of dryness, and let her die with thirst; and on her sons I will not have compassion, because they are the sons of whoredoms (Hosea 2:2-4). Here also the church fallen into falsities and evils is treated of; "the mother with whom they should strive" signifies the church; "whoredoms" and "adulteries" signify falsities and evils therefrom; "to make her as the wilderness, and as a land of dryness," signifies to be without good and truth; "to let her die with thirst" signifies a total lack of truth; "her sons whom I will not have compassion on" signify all the falsities ther in general, and they are therefore called "sons of whoredoms." (That "mother" signifies the church, see Arcana Coelestia, n. 289, 2691, 2717, 3703, 4257, 5581, 8897; that "wilderness" signifies where there is no good, because no truth, n. 2708, 4736, 7055; \"a land of dryness" signifies where there is no truth, because "water" signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10238; that "to cause to die with thirst" signifies to perish from the lack of truth, n. 8568 at the end. That "sons" signify the affections of truth and truths in general, n. 2362, 3963, 6729, 6775, 6779, 9055; thus, in the opposite sense, the affections of falsity and falsities in general. From this it can be seen what is signified by "stripping her naked," namely, that the church will be without good and truth.) In Lamentations: Jerusalem hath sinned a sin; therefore all that honored her hold her vile, because they have seen her nakedness (Lam. 1:8). In Ezekiel: Oholah, which is Samaria, committed whoredom with the Egyptians and with the sons of Asshur; these uncovered her nakedness, they took her sons and daughters, and her they finally slew with the sword; therefore will I give thee into the hand of those whom thou hatest, that they may deal with thee in hatred, and take away all thy labor, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered (Ezek. 23:4, 8-10, 18, 28-29). In this chapter Samaria, which is called "Oholah," and Jerusalem, which is called "Oholibah," are treated of, and by both the church is signified. "Samaria," where the sons of Israel were, signifies the church in which there are not truths but falsities, and "Jerusalem" the church where there are not goods but evils. What is signified by "committing whoredom with the Egyptians, and with the sons of Asshur," and by "slaying her daughters and sons with the sword," was explained above. From this it is clear that "leaving her naked and bare" signifies without truth and good. In Isaiah: The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks (Isa. 3:17). "The daughters of Zion" signify the celestial church and the things of that church, but here that church perverted. "The crown of their head which shall be made bald" signifies intelligence of which the church shall be deprived; and "the buttocks which shall be made naked" signify the love of evil and falsity. In Nahum: Woe to the city of bloods; it is all full of lies and rapine, because of the multitude of her whoredoms. I will uncover thy skirts upon thy faces; and will show the nations thy nakedness, and the kingdoms thy disgrace (Nahum 3:1, 4-5). \"The city of bloods" signifies the doctrine of falsity which offers violence to the good of charity. In Habakkuk: Woe unto him that maketh his companion drink, also making him drunken; that thou mayest look on their nakednesses; drink thou also, that thy foreskin may be uncovered (Hab. 2:15-16). \"To make a companion drink, and drunken," signifies to so imbue one with falsities that he does not see the truth; "to look on nakednesses" means so that falsities which are of the understanding and evils which are of the will are seen; "that the foreskin may be uncovered" means so that filthy loves are seen. (That "to drink" is to be instructed in truths, see Arcana Coelestia, n. 3069, 3772, 4017, 4018, 8562, 9412; in the contrary sense, therefore, it means to be imbued with falsities. That "to be made drunken" means to become insane from falsities, thus not to see truths, n. 1072; that "the foreskin" signifies corporeal and earthly loves, n. 4462, 7045.) From this it can be seen what is signified by: Noah's drinking wine and becoming drunken, so that he lay naked in the midst of his tent, and that Ham laughed at the nakedness of his father; but Shem and Japheth covered his nakedness, and turned away their faces that they might not see the nakedness of their father (Gen. 9:21-23). (But these things may be seen explained in the Arcana Coelestia, where they are treated of.) [10] In Lamentations: O daughter of Edom, the cup shall pass over unto thee also; thou shalt be drunken, and shall be made naked (Lam. 4:21). Here, "being drunken and made naked" signify the like as above. (But who those are who are meant by "Edom," see Arcana Coelestia, n. 3322, 8314.) In Isaiah: Daughter of Babylon and of Chaldea, sit upon the earth. Take the millstone, and grind meal; uncover thy locks, uncover the thigh, pass through the rivers. Thy nakedness shall be uncovered, yea, thy reproach shall be seen (Isa. 47:1-3). By "the daughter of Babylon and of Chaldea" those are meant who profane the goods and truths of the church. "To grind meal" means to falsify truths; "to uncover the locks and the thigh" means to be deprived of the intelligence of truth and of the will of good; the like is meant by "passing through the rivers," and "uncovering nakedness." [11] Because "nakedness" signified the deprivation of the understanding of truth and of the will of good, it was commanded: That Aaron and his sons should not ascend by steps upon the altar, that their nakedness be not discovered thereon (Exod. 20:26); Also that they should make them linen breeches to cover the flesh of their nakedness, and that these should be upon them when they went in unto the tent of meeting, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exod. 28:42-43). From this it is clear what is signified by the words in the following verse of this chapter: "I counsel thee to buy of Me white garments, that thou mayest be clothed, and that the shame of thy nakedness be not manifest." Also in the following passages of this book, of Revelation: Blessed is he that is wakeful and keepeth his garments, lest he walk naked, and his shame be seen (Rev. 16:15). [12] Moreover, "the naked" in the Word mean those also who are not in truths and thence not in good, being ignorant of truths and yet longing for them. This is the case with those within the church when those who teach are in falsities, and with those outside of the church who do not have the Word and consequently do not know truths and thence know nothing about the Lord. Such are meant in the following passages. In Isaiah: Is not this the fast that I choose, To break bread to the hungry, and when thou seest the naked that thou cover him? (Isa. 58:6-7). In Ezekiel: He giveth his bread to the hungry, and covereth the naked with a garment (Ezek. 18:7); and in Matthew: I was naked, and ye clothed Me not (Matt. 25:43). \"To cover with a garment," and "to clothe," signify to instruct in truths. (That "garments" are truths, see above, n. 195. That "naked" signifies also the good of innocence, see Arcana Coelestia, n. 165, 8375, 9960; and in the work on Heaven and Hell, n. 179, 180, 280.)

241.

Verse 18. I counsel thee, signifies the means of reformation of those who are in the doctrine of faith alone. This is evident from what now follows, for the reformation of those who are in that doctrine is now treated of; therefore "I counsel thee" implies precepts as to how such must live that they may be reformed and thus saved.
242.

To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (see Arcana Coelestia, n. 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith. It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell, n. 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone. As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?" From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from wing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love. This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and wing, and appropriates them, and thus makes them a part of his life. From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and wing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, 242-1 to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to wing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will. It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell, n. 126-140.) It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia, n. 8780.) But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith. Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, 242-2 the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above (n. 239). From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and 242-3 what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life. But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages. In Malachi: Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Mal. 3:1-3). These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love. [10] In Zechariah: Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zech. 13:8-9). \"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia, n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (see Arcana Coelestia, n. 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded: That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Num. 31:22-23). [11] That "gold" signifies the good of love and of charity is shown further in the following passages. In Hosea: Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4). "Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him; the enemy" is falsity from evil, and evil from falsity. [12] In Joel: What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6). "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples; silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia, n. 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; \"Judah" the celestial church, n. 3654, 6364; \"Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.) [13] In Ezekiel: The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (27:22). In the same: In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezek. 28:4, 13). In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia, n. 1171, 3240; \"spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; \"precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; \"the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures." [14] In Lamentations: How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lam. 4:1-2). Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence. [15] In Ezekiel: I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezek. 16:11, 13, 17-18). Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia, n. 10536, 10540); \"bracelets upon the hands" signify in particular, truths from good (Arcana Coelestia, n. 3103, 3105); \"the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (Arcana Coelestia, n. 5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (Arcana Coelestia, n. 5319, 9469); \"broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141). From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became. [16] In Isaiah: Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isa. 13:17-18). The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold; silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia, n. 2686, 2709); \"the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves. [17] In the same: The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isa. 60:6, 9). Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia, n. 3048, 3071, 3143, 3145); \"Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); \"the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); \"the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); \"the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); \"their silver and gold with them" signify the knowledges of truth and good with them. Like things are signified by: The wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matt. 2:11). They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God. [18] In David: All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Ps. 72:11, 13, 15). Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175); "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (see also above, n. 238); "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above). [19] In Haggai: I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Hag. 2:7-9). This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia, n. 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). \"The silver is Mine, and the gold," means that truth and good are from the Lord alone. [20] In Zechariah: The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zech. 14:14). \"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by: The gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exod. 3:22; 11:2, 3; 12:35-36). Why this was done, and what it involves, may be seen in The Arcana Coelestia (n. 6914, 6917), namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life. [21] In David: Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Ps. 45:9, 13). This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good. [22] In Matthew: Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matt. 10:9); by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love: The table on which the shewbread was placed was overlaid with gold (Exod. 25:23-24); Likewise the altar of incense, which was thence called the golden altar (Exod. 30:3); For the same reason the lampstand was made of pure gold (Exod. 25:31, 38); Also the cherubim (Exod. 25:18); And for the same reason the ark was overlaid within and without with gold (Exod. 25:11); Likewise many things in the temple at Jerusalem. For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good. [23] As what is most holy in heaven was represented by the gold in the temple: When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Dan. 5:2 seq.); for thereby was signified the profanation of good. [24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses: The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deut. 7:25-26). But this signification of "gold" and "silver" shall be spoken of further on.

243.

And white garments, that thou mayest be clothed, signifies genuine truths and intelligence therefrom. This is evident from the signification of "white garments," as being genuine truths, for garments signify truths (see above, n. 195), and "white" signifies what is genuine, and is predicated of truths (see above, n. 196); also from the signification of "to clothe," as being to acquire intelligence for oneself therefrom, for by means of genuine truths all intelligence is acquired; for the human understanding is formed to receive truths, therefore it becomes such as the truths are out of which it is formed. It is supposed that understanding is also the ability to reason from thought and to speak from falsities, and to confirm falsities by many arguments; but this is not understanding, it is only a faculty granted to man with the memory to which it is adjoined, and of which it is an activity. Yet by means of this faculty the understanding is born and formed, so far as man receives truths from affection; but genuine truths it is not possible for any man to receive from affection except only from the Lord, since they are from Him; consequently, to receive understanding, or to become intelligent, is not given to any man, except only from the Lord, but it is given to everyone who applies himself to receive (according to what was said above, n. 239). This, therefore, is signified by "I counsel thee to buy of Me white garments, that thou mayest be clothed."
244.

That the shame of thy nakedness do not appear, signifies that filthy loves may not appear. This is evident from the signification of "nakedness," as being the deprivation of truth and good from the understanding, because of the deprivation of them from the will, or the deprivation of the truth which is of faith, because there is no good which is of love (see above, n. 240). And because this deprivation is signified by "nakedness, the shame of nakedness" signifies filthy loves, for these appear when they are not removed by the love of good and by the faith of truth therefrom. For man is born into two loves, which are the love of self and the love of the world, therefore by heredity he derives the inclination to love self and the world above all things; these loves are filthy loves, because out of them all evils flow, namely, contempt of others in comparison with oneself, enmity against those who do not favor oneself, hatred, revenge, craftiness, and deceits of every kind. These loves with their evils cannot be removed except by the two loves, which are the love to the Lord and the love towards the neighbor; from these man inclines to love the Lord above all things, and the neighbor as himself. These two loves are pure loves, since they are out of heaven from the Lord. Moreover, from these all goods flow; so far, therefore, as man is in these, so far the filthy loves into which he is born are removed, even until they do not appear; and they are removed by the Lord by means of truths. From this it can be seen that "I counsel thee to buy of Me white garments, that thou mayest be clothed, that the shame of thy nakedness do not appear," signifies that they should acquire for themselves genuine truths, and from these intelligence from the Lord, that filthy loves may not appear.
245.

And anoint thine eyes with eye-salve, that thou mayest see, signifies that the understanding may be somewhat opened. This is evident from the signification of "eyes," as being the understanding (see above, n. 152); therefore "to anoint the eyes that thou mayest see" signifies that the understanding may be opened. It is said "to anoint with eye-salve," because "eye-salve" means an ointment made out of flour mixed with oil, and "flour" signifies the truth of faith, and "oil" the good of love. (That "flour" signifies the truth of faith, see Arcana Coelestia, n. 2177, 9995; and that "oil" signifies the good of love, n. 3728, 4582, 4638.) This is so said because the understanding sees nothing of truth unless the will is in good, for truth in the understanding is nothing else than the form of the good that is in the will.
246.

Verse 19. As many as I love I reprove and chasten, signifies temptations then. This is evident from the signification of "reproving and chastening," as being to let into temptations, when it is said of those who are acquiring for themselves good, and by means of it are receiving truths, of whom the preceding verse treats. It is said "as many as I love," which means all those in the doctrine of faith alone who are in good or in charity, and in truths, that is, in faith, therefrom. These are loved by the Lord, because the Lord is present in good, or in charity; and through good or charity is present in truths or faith, and not conversely. It is here said of those who are in the doctrine of faith alone that the Lord "reproves and chastens" them, because it was said above, "I counsel thee to buy of Me gold tried by fire, and white garments, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye-salve that thou mayest see," which means that those who are in the doctrine of faith alone should acquire for themselves genuine good and genuine truths, and intelligence therefrom, that filthy loves may not appear, and that the understanding may be somewhat opened. And when this takes place with those who have been in the doctrine of faith alone, they cannot but be let into temptations; for the principles of falsity in them respecting faith alone and justification by faith cannot be done away with except by means of temptations; and they must be wholly done away with, since they cannot be conjoined with the good of charity, with this truths only are conjoined; therefore truths must be acquired, as has been said. There is, to be sure, a conjunction of truths through their declaring that after man has received faith he is led by God, and is thus in the good of charity; and yet they make this of no account, as contributing nothing to salvation, saying, moreover, that nothing condemns one who is in that faith, neither evil of thought and will nor evil of life; as also that he is not under the law, because the Lord has fulfilled the law for him; and that nothing is regarded except faith; by these things there is disjunction. That they conjoin them, is because otherwise the doctrine would not cohere with the Word, where charity and works are so often mentioned; but this conjunction is not conjunction with those who are in a life according to the doctrine, but with those who are in a life according to the Word. It is said, "As many as I love I reprove and chasten," but by this it is meant not that it is the Lord who reproves and chastens, but infernal spirits, who are in principles of like falsity; it is these who chastise, that is, tempt men. God tempts no one, as is well known; this, therefore, must be thus understood, although in the letter it is said of God that He leads into temptation, that He does evil, that He casts into hell, and many like things. From this it is clear that Divine truth in the Word is but little understood except through its spiritual sense, or through doctrine from those who have been in illustration. In respect to temptations, man comes into them when he is let into what is his own [in suum proprium], for then spirits from hell who are in the falsities of his principle and in the evils of his love join themselves to him and hold his thoughts therein; but the Lord holds his thoughts in the truths that are of faith and in the goods that are of charity, and as he then is also in constant thought about salvation and heaven, there thence arises in him interior anxiety of mind and combat, which is called temptation. But those who are not in truths and goods, thus not in any faith from charity, cannot be let into temptations, for there is nothing with them that combats with falsities and evils. From this it is that at this day there are few who are tempted, and that it is little known what spiritual temptation is. (This is more fully explained in the Arcana Coelestia: see extracts therefrom in The Doctrine of the New Jerusalem, n. 196-201.)
247.

Be zealous, therefore, and repent, signifies that they must have charity. This is evident from the signification of "being zealous," as being to act from spiritual affection, for this affection is zeal in the spiritual sense; and as charity is this affection itself, it is said, "be zealous and repent," which signifies that they must have charity. Moreover, no one is let into spiritual temptation unless he is in spiritual affection, which is called charity; for unless he is in that, no combat arises with falsities and evils, because there is no zeal in behalf of truths and goods. Since by temptation not only are evils subdued and falsities removed, but also truths are implanted in their place, and these are so conjoined with the good of charity as to be one with it, therefore to "be zealous and repent" signifies that they must have charity.
248.

Verse 20. Behold I stand at the door and knock, signifies the perpetual presence of the Lord. This is evident from the signification of "door or entrance," as being in the highest sense the Lord in respect to admission into heaven or into the church, and in the internal sense truth from good, which is from Him, since by this man is admitted (see above, n. 208). Since it is here said by the Lord, "Behold, I stand at the door and knock," not only His perpetual presence is signified, but also His perpetual wish to admit, and He does admit and conjoin Himself with all who receive Him, which is effected by means of truths from good or by means of faith from charity; therefore this follows, "If anyone hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me." As the word "door" is used, so the word "knocking" is used, which signifies the Lord's perpetual wish to conjoin Himself with man, and to communicate to him the blessednesses of heaven. That this is the meaning can be seen from this, that in the Lord is Divine love, and Divine love is wishing to give all its own to others, and wishing that they may receive Him; and as this can be effected only by man's receiving good and truth, or love and faith, since these are the Divine things that proceed from the Lord and are received (and as these are Divine, the Lord is in them), therefore there is conjunction of the Lord with the angels and with men by means of truths from good or by means of faith from love. The desire to give these things to man and to implant them in him is signified especially by, "I stand at the door and knock." There are two things that are in man's freedom by reason of the perpetual presence of the Lord, and His perpetual desire to conjoin Himself with man. The first thing therefrom in man's freedom is that he has the means and faculty to think well about the Lord and the neighbor; for everyone is able to think well or ill about the Lord and the neighbor; if he thinks well the door is opened, if ill it is shut. To think well about the Lord and the neighbor is not from man himself and from what is his own [ejus proprio], but from the Lord, who is perpetually present and by His perpetual presence gives man that means and faculty; but to think ill about the Lord and the neighbor is from man himself and from what is his own [ejus proprio]. The other thing which is in man's freedom by reason of the perpetual presence of the Lord with him, and the Lord's perpetual desire to conjoin Himself with man, is man's ability to abstain from evils; and so far as he does abstain the Lord opens the door and enters; for the Lord is unable to open and enter so long as evils are in man's thought and will, since these block the way and close it up. Moreover, it has been granted to man by the Lord to know the evils of the thought and will, as also the truths by which evils are to be dispersed; for the Word is given wherein these things are disclosed. From this it can be seen that nothing is lacking that man may be reformed if he wishes to be; for all the means of reformation have been bequeathed to man in his freedom; but it should be well known that this freedom is from the Lord, as was said above, and that the Lord effects reformation thereby, provided man, from the freedom that is given to everyone, receives. There must absolutely be reception on the part of man, which is meant by "If anyone hear My voice and open the door." It does not matter, if man, because he does not perceive the inflowing, does not know in the beginning that this is from the Lord, provided he afterwards believes from the Word that all the good of love and the truth of faith are from the Lord, for the Lord effects these things, although man does not know it, and this by His perpetual presence, which is signified by "I stand at the door and knock." In short, it is the Lord's wish that man of himself should abstain from evil things and do good, if he only believes that the ability to do so is not from man, but from the Lord; for it is the Lord's will that there be reception on man's part, and reception is possible only as man acts as of himself, though it is from the Lord. Thus something reciprocal is given with man, and this is his new will. From this it can be seen how mistaken those are who say that man is justified and saved by faith alone, because he cannot do good from himself. What else would this be than letting his hands hang down waiting for immediate influx? He who does this receives nothing at all. They also err who believe that they can make themselves receptive of influx by prayers, adorations, and the externals of worship; these things are of no effect unless man abstains from thinking and doing evils, and by truths from the Word leads himself, as of himself, to things good in respect to life; when man does this he makes himself receptive, and then his prayers, adorations, and externals of worship avail before the Lord. (On this see more in the work on Heaven and Hell, n. 521-527.)
249.

If any one hear My voice, signifies if one attends to the Lord's precepts. This is evident from the signification of "to hear," as being to attend, that is, to observe with attention, and to hearken or obey; for the things that enter by the hearing are not only seen by the understanding, but also, if they are in accord with man's affection, are obeyed; for interior affection joins itself to things heard, but not to things seen. There are therefore two significations of hearing and hearkening in common discourse, namely, to hear anyone or listen, and to hear anyone or hearken to him; the latter means to obey, but the former means to perceive; consequently "hear thou" means to be obedient, and "see thou" means to be intelligent. Such things in common discourse have their origin in the spiritual world, in which man is in respect to his spirit (see above, n. 14 and 108). This is evident also from the signification of "My voice," or the Lord's voice, as being the truths of the Word, of doctrine, and of faith therefrom, thus precepts (see Arcana Coelestia, n. 219, 220, 3563, 6971, 8813, 9926). It is said, if one attends to the Lord's precepts; which means if one wishes to know truths, and to study them from the Word; this no one can do who is in evils of life, and who has confirmed himself in falsities of doctrine. Those who have confirmed themselves in falsities of doctrine attend to nothing in the Word except what favors the principles of their falsity; other things they either pass by, as if not seen, or pervert and falsify; while those who are in evils of life do not care about truths, and when they hear them do not listen to them. Thus in one way of hearing, which is seeing and perceiving truths, they receive, but not in the other way, which is hearkening to or obeying truths. But those who wish to know truths, and to study them from the Word, are such as are in the spiritual affection of truth; these love truth because it is truth; and those are in that affection who wish to live according to truths from the Word, thus according to the Lord's commandments. Such are meant by "If anyone hear My voice and open the door, I will come in to him, and will sup with him, and he with Me."
250.

And open the door, signifies reception in the heart or the life. This is evident from the signification of "opening the door," as being to admit, for "door" signifies admission (see above, n. 208); but here "opening the door" signifies reception in the heart or the life, for it follows, "I will come in to him." It is said, "if he open the door," as if man opened it, when yet it is the Lord Himself who opens, as was said and shown just above (n. 248). It is so said, however, because it so appears to man, by reason of the freedom given him by the Lord. Moreover, in the sense of the letter of the Word many things are said according to appearances; but those appearances are put off in heaven, where the internal or spiritual sense of the Word is. The sense of the letter of the Word is in many places according to appearances, in order that it may serve as a basis for the spiritual sense; otherwise it would have no basis or foundation. That many things in the Word are said according to appearances can be seen from this, that it is said in the Word that evil is from God, that wrath, anger, and revenge pertain to God, and other like things; when yet God does evil to no one, nor does any anger or revenge pertain to Him; for He is good itself and love itself; but because such is the appearance when man does evil and is punished, it is so said in the sense of the letter; but still in the spiritual sense of the Word the meaning is different. So is it with this "if man open the door." It shall moreover be explained what is meant by "opening the door," when this is said to be done by man, as here. The Lord is always present with good and truth in man, and strives to open his spiritual mind; this is the door which the Lord wishes to open, and to endow man with heavenly love and faith; for He says, "I stand at the door and knock." But of this endeavor or this perpetual desire of the Lord man has no perception; for he supposes that he does good from himself, and that this endeavor or this wish is in himself. It is sufficient then for man to acknowledge from the doctrine of the church that all good is from God, and nothing ther from man. This is not perceived by man, in order that there may be reception by man, and by reception appropriation, for otherwise man cannot be reformed. This shows how much in error those in the doctrine of faith alone are in saying and believing that it is faith and not the good of life that saves, that is, that man is justified by faith alone, thus excluding man's application to receive. They know that man must examine himself, must see and acknowledge his evils, not only those of his works but also those of thought and intention, and that he must afterwards abstain from them and shun them and lead a new life, which must be a life of good; and that unless he does this there is no forgiveness for him, but damnation. This the doctors and leaders of the church teach when they preach from the Word, and this they teach everyone who comes to the Holy Supper; this they then teach as if from faith; but as soon as they go back and look to their doctrine of justification by faith alone they no longer believe these things, but say that all are led from evil to good by God after they have received faith; and some of them, that they may connect their principles of falsity with truths, say that after they have been justified by faith they are led by God to examine themselves, to confess their sins before God, to abstain from them, and so on. This, however, takes place with no one who believes in justification by faith alone, but it does take place with those who live a life of charity. By that life man is conjoined with heaven, but no man is so by faith alone. He who is conjoined with heaven by a life of charity is led by the Lord to see his evils, both the evils of thought and the evils of will. Man sees evils from good, because evils are contrary to good. But he who believes in salvation by faith alone says in heart, "I have faith, since I believe the things that are said; nothing condemns me; I have been justified;" and one who so believes can in no way be led by the Lord to examine himself and to repent of evils. Thus do they teach truths before the people, who from this believe that living well and believing well are meant by being justified by faith, neither do they look any deeper into the arcana of their doctrine. These are the ones who are saved; but the former are the ones who are condemned. That they are condemned they themselves might see if they were wing, for they believe from doctrine that the goods of life, which are works, contribute nothing to salvation, but faith alone; when yet works are abstaining from evils and living a new life, without which there is condemnation. That such preachings as are not from the arcana of their doctrine, and also the prayers received in the church teach this, can be seen from what is read before all the people who come to the altar to enjoy the Sacrament of the Supper, which shall be quoted here in the vernacular in which they are written [in English], as follows: The way and means to be received as worthy partakers of that holy table is, first, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offenses to be such as are not only against God but also against your neighbors, then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction according to the uttermost of your power, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offenses at God's hand; for otherwise the receiving of the holy communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, a hinderer or slanderer of His Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy table; lest after the taking of that holy sacrament the devil enter into you, as he entered into Judas, and fill you full of iniquities, and bring you to destruction both of body and soul. Judge therefore yourselves, that ye be not judged of the Lord; repent ye truly for your sins past; have a lively and steadfast faith in Christ our Savior; amend your lives, and be in perfect charity with all men. Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbors, and intend to live a new life, following the commandments of God, and walking from henceforth in His holy ways, draw near with faith, and take this holy sacrament to your comfort; and make your humble confession to Almighty God. From this it can now be seen that the doctors and leaders of the church know, and yet do not know, that this way, and not the way of faith apart from this, is the way to heaven; they know when they pray and preach before the people what is here quoted; but they do not know when they teach from their doctrine. The former way they call practical religion, but the latter the Christian religion; the former they believe to be for the simple, but the latter for the wise. But I am able to affirm that those who live according to the doctrine of faith alone and of justification by faith have no spiritual faith at all, and after the life in this world they come into damnation. But those who live according to the doctrine drawn from the above exhortations have spiritual faith, and after the life in the world come into heaven. This also perfectly agrees with the faith received throughout the Christian world, called the Athanasian Faith, in which are these words respecting the Lord: At whose coming all men shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire: this is the catholic faith. That these things are in perfect agreement with the Word is evident from the following passages: The Son of man shall come in the glory of His Father with His angels, and then he shall render unto everyone according to his works (Matt. 16:27). They that have done good shall go forth unto the resurrection of life, but they that have done evil unto the resurrection of damnation (John 5:28, 29). Blessed are the dead who die in the Lord; yea, saith the Spirit, that they may rest from their labors; their works do follow them (Rev. 14:13). I will give unto each one of you according to his works (Rev. 2:23). I saw the dead, small and great, stand before God; and books were opened; and the dead were judged out of the things which were written in the books, according to their works. And the sea gave up the dead who were in it, and death and hell gave up the dead that were in them, and they were judged everyone according to their works (Rev. 20:12, 13). Behold, I come quickly, and My reward is with Me, to give everyone according to his works (Rev. 22:12). In what is written to the seven churches it is said to each, "I know thy works." Thus: To the angel of the Ephesian church write, These things saith He that holdeth the seven stars in His right hand, I know thy works (Rev. 2:1, 2). To the angel of the Church of the Smyrneans write, These things saith the First and the Last, I know thy works (Rev. 2:8, 9). To the angel of the church in Pergamum write, These things saith He that hath the sword, I know thy works (Rev. 2:12, 13). To the angel of the church in Thyatira write, These things saith the Son of God, I know thy works and charity (Rev. 2:18, 19). To the angel of the church of Sardis write, These things saith He that hath the seven spirits of God, I know thy works (Rev. 3:1). To the angel of the church in Philadelphia write, These things saith the Holy, the True, I know thy works (Rev. 3:7, 8). To the angel of the church of the Laodiceans write, These things saith the Amen, the faithful and true Witness, I know thy works (Rev. 3:14, 15). In Jeremiah: Requite 250-1 them according to their work, and according to the doing of their hands (Jer. 25:14). In the same: Jehovah, whose eyes are open upon all the ways of men, to give every man according to his ways and according to the fruit of his doings (Jer. 32:19). In Hosea: And I will visit upon him his ways, and render his doings to him (Hos. 4:9). In Zechariah: Jehovah according to our ways and according to our doings doeth with us (Zech. 1:6). So in the following passages. In John: If ye know these things, blessed are ye if ye have done them (John 13:17). In Luke: Why call ye Me lord, and do not the things that I say (Luke 6:46). In Matthew: Whosoever doeth and teacheth, he shall be called great in the kingdom of the heavens (Matt. 5:19). In the same: Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of My Father who is in the heavens. Whosoever heareth My words and doeth them, I will liken him unto a prudent man. But whosoever heareth My words and doeth them not, I will liken him unto a foolish man (Matt. 7:19-27). In the same: He that was sown into the good earth, this is he that heareth the Word and understandeth, who beareth fruit and bringeth forth (Matt. 13:23). These are they that were sown into the good earth who hear the Word and receive it, and bear fruit (Mark 4:20). The seed that fell into the good earth are such as in a simple and good heart hear the Word, hold fast, and bring forth fruit (Luke 8:15). When the Lord had said these things. He cried, saying, He that hath ears to hear let him hear (Matt. 13:9; Mark 4:9; Luke 8:8). In Matthew: Thou shalt love the Lord thy God with all thy heart and with all thy soul. This is the first and great commandment. The second is like unto this, Thou shalt love thy neighbor as thyself. On these two commandments hang the Law and the Prophets (Matt. 22:37-40). \"The Law and the Prophets" means the Word in its whole complex. That to love the Lord God is to obey His words or precepts He Himself teaches in John: He that loveth Me keepeth My words; and My Father will love Him, and We will come unto him and make our abode with him. But he that loveth Me not keepeth not My words (John 14:21, 23-24). Also in Matthew: The Lord said to the goats who were on His left hand that they should go away into everlasting fire; and to the sheep who were on His right hand that they should go into eternal life (Matt. 25:31-46). That "goats" are those who do not do the good things of charity, and "sheep" those who do, is clear from the words there; they both said that they did not know that doing good to the neighbor is doing it to the Lord; but they are taught at the day of judgment, if not before, that to do good is to love the Lord. "The five foolish virgins who had no oil in their lamps" also mean those who are in faith, and not in the good of charity; and "the five prudent virgins who had oil in their lamps" mean those who are in the good of charity also; for "lamp" signifies faith, and "oil" the good of charity: It is said of them that the prudent virgins were admitted; but the others who said, Lord, Lord, open to us, received the answer, Verily, I say unto you, I know you not (Matt. 25:1-12). That in the last time of the church there would be no faith in the Lord because no charity, was signified by: Peter's denying the Lord thrice before the cock crew (Matt. 26:34, 69-74). The like is signified by: The Lord's saying to Peter, when Peter saw John following the Lord, What is that to thee, Peter? Follow thou Me, John; for Peter had said of John, What of this man? (John 21:21-22). For "Peter" in a representative sense signifies faith, and "John" the good of charity; and because John signified the good of charity, therefore he reclined on the Lord's breast (John 21:20). That this good is what makes the church is signified by the Lord's words from the cross to John: Jesus saw His mother, and the disciple whom He loved standing by; and He said unto His mother, Woman, behold thy son! And He said to the disciple, Behold thy mother! And from that hour that disciple took her unto himself (John 19:26-27). \"Mother" and "Woman" here mean the church; and "John" the good of charity, and thus these words signify that the church will be where there is the good of charity. (But these things may be seen more fully explained in the passages quoted in The Doctrine of the New Jerusalem, n. 122; moreover, that there is no faith where there is no charity, see in The small work on The Last Judgment, n. 33-39; and that man after death is such as his life was in the world, and not such as his faith was, see in the work on Heaven and Hell, n. 470-484; also what charity is, and what faith is in its essence, see The Doctrine of the New Jerusalem, n. 84-122.) From what has now been presented let it be considered whether having faith is anything else than living it; and whether living it is not merely knowing and thinking, but also wing and doing; for faith is not in man when it is only in his knowing and thinking, but when it is also in his wing and doing. Faith in man is the faith of the life, but faith not yet in man is the faith of the memory and of thought therefrom. The faith of the life means believing in God; but believing those things that are from God, and not believing in God, is historical faith, which is not saving. Who that is a true priest and good pastor does not wish that men should live aright; and who does not know that the faith of knowledges, based on what another has said, is not the faith of the life, but historical faith? [10] Faith of the life is the faith of charity, for charity is life. But even though this be so, still I foresee that those who have confirmed themselves in the doctrine of faith alone and of justification by faith will not recede from it, because they connect falsities with truths; for they teach truths when they teach from the Word, but falsities when they teach from doctrine; and they therefore confound these things by saying that the fruits of faith are the goods of life, and that these follow from faith, and yet that the goods of life contribute nothing to salvation, but that faith alone saves. Thus they both join and separate the two; and when they join the two they teach truths, but only before the people, who do not know that they are inverting things, and that they say these things of necessity, in order that their doctrine may cohere with the Word; but when they separate the two they teach falsities, for they say that faith saves, and not the goods of charity which are works, not knowing then that charity and faith act as one, and that charity is acting well and faith is believing well, and that believing well apart from acting well is impossible; thus that there can be no faith apart from charity; as also that charity is the esse of faith and its soul; consequently faith alone is faith without a soul, thus a dead faith; and as such faith is not faith, so justification by such faith is a thing of naught.

Footnotes

205-1 The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia, n. 1259, 4197.

206-1 The Latin has "Jonah"; the Greek "Bar-jonah," as found in Apocalypse Explained, n. 209.

208-1 Latin has "is beaten"; the Hebrew "shall be beaten," as found in Apocalypse Explained, n. 223, 919.

208-2 The Latin has "windows"; the Hebrew "suns," as found in Arcana Coelestia, n. 655; Apocalypse Explained, n. 401.

210-1 Latin has "and" for "behold," as found in n. 202.

212-1 For "internals" the context requires "infernals."

214-1 For "and" the Greek has "because," as found in n. 202.

220-1 The Hebrew has "His," as found in Apocalypse Explained, n. 587; Arcana Coelestia, n. 643.

220-2 It was not Belshazzar but Nebuchadnezzar who was changed into a beast.

220-3 \"Of Jehovah" is not found in the Hebrew.

221-1 For "going in" the context requires "going out."

222-1 The Greek has "books," as found in Apocalypse Explained, n. 98, 250, 785.

222-2 The Hebrew has "my."

223-1 The Latin has "broken"; the Greek "made."

223-2 The Latin has "broken"; the Greek "made," as found in Arcana Coelestia, n. 5120.

223-3 The Hebrew has "way" for "life," as found in Arcana Coelestia, n. 2708, 3708.

223-4 For "they should flee" the Greek has "flee ye."

237-1 For "thy" the Hebrew has "her," as found in Arcana Coelestia, n. 9144.

238-1 For "Jehovah" the Hebrew has "God."

239-1 For "hoping" the Hebrew has "we hope."

239-2 For "trees as men" the Greek has "men as trees."

240-1 For "things" the Hebrew has "days."

242-1 For "is to know" the Latin has "and to know."

242-2 For "received by all" the Latin has "received that by all."

242-3 For "and what is his own" the context requires "from what is his own."

250-1 For "requite" the Hebrew has "I will requite."