Verse 7. Behold, He cometh with the clouds, signifies that the Lord is about to reveal Himself in the Word through the internal sense. This is evident from the signification of "coming," as being, in reference to the Lord, to reveal Himself; and from the signification of "clouds," as being Divine truths in [outer] ultimates, thus the Word in the letter; for the Word as to the sense of the letter is Divine truth in ultimates; and since each thing therein contains an internal or spiritual sense, "coming with clouds" means revealing Himself through that sense. That "clouds" signify Divine truths in ultimates is from appearances in the spiritual world. There clouds appear in various kinds of light; in the inmost or third heaven in a flaming light, in the middle or second heaven in a bright white light, and in the outmost or first heaven in a light more dense; and everyone there knows that they signify Divine truth from the Lord through the angels; for when Divine truth proceeding from the Lord, which is the very light of heaven, passes through the angels, it appears as a cloud, purer or denser according to their intelligence. Such clouds have oftentimes been seen by me, and what they signify has also been perceived. This is why "clouds," such as those that appear before the eyes of men in the world, signify Divine truth in ultimates; and as the Word in the letter is Divine truth in ultimates, that is what is meant by "clouds." [2] He who does not know that "clouds" have this signification, may suppose that the Lord is about to come in clouds for the Last Judgment, and to appear in glory; according to His words in the Evangelists, where He says: Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory (Matt. 24:30; Mark 13:26; Luke 21:27). "The consummation of the age" which is there treated of is the last time of the church; and the Lord's coming at that time is the revelation of Himself, and of Divine truth which is from Him, in the Word, through the internal sense. Elsewhere than in the Word the Lord does not reveal Himself, nor does He reveal Himself there except through the internal sense. The Word in the internal sense is also signified by "power" and "glory." (That this is fulfilled at this day, namely that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work on The Last Judgment, from beginning to end; also in the work on Heaven and Hell, n. 1; also in New Jerusalem and Its Heavenly Doctrine, n. 249-266. That "the consummation of the age" signifies the last time of the church, see Arcana Coelestia, n. 4535, 10622; that "the coming of the Lord" signifies the revelation of Divine truth through the internal sense, n. 3900, 4060; that "clouds" signify the sense of the letter of the Word, n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574; that "glory" signifies Divine truth in heaven, thus the internal sense, for this is Divine truth in heaven, n. 5922, 9429, 10574. The Lord is said to be "about to come in power," because Divine truth, which is from the Lord has all power, see in the work on Heaven and Hell, n. 228-233, 539.) The like is meant by the Lord's words to the high priest: Jesus said to the high priest, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matt. 26:64; Mark 14:62). "The Son of man" is the Lord as to Divine truth; "sitting at the right hand of power" is His omnipotence; "coming in the clouds of heaven" is the revelation of Divine truth respecting Him in the Word, for He has revealed Himself and has also fulfilled all things contained in the internal sense, which treats especially of the glorification of His Human. [3] The same is signified by "clouds" in the following passages... in Revelation: I saw, and behold a white cloud; and on the cloud one sat like unto a man, having on his head a crown (Rev. 14:14, 16)...; also that: Jesus when He was transfigured, was seen in glory, and a cloud overshadowed the three disciples, and it was said to them out of the cloud, This is my beloved son (Matt. 17:1-10; Mark 9:1-11; Luke 9:28-36. (See also what is said about the Lord's being in a cloud in the midst of angels, in the little work on The Earths in the Universe, n. 171.)
And every eye shall see Him, signifies that all will acknowledge Him who are in truths from good... The "eye" is, in the spiritual sense, faith, also because of the angels looking to the Lord; for angels turn their faces continually to the Lord, and see Him by faith and understanding. (On which turning, see the work on Heaven and Hell, n. 123, 142, 143, 145, 151, 153, 255, 272, 510.)
And they who pierced Him, signifies that they also will see Him who are in falsities from evil. This is evident from the signification of "piercing," as being those who altogether deny the Lord, for these kill and pierce Him in themselves; for these are meant by the soldier who pierced His side (John 19:34-37). By "soldier" and "soldiers" are meant those who are of the church, and who should fight for the Lord. Here in particular are meant those of the Jewish church, and, in general, all that are of the church who are in falsities from evil. And as such were signified by "soldiers," the soldiers divided the Lord's garments, and cast lots upon His coat; which means that the Jewish church dispersed the Divine truths that are in the sense of the letter of the Word, but were unable to disperse interior truths, or the truths of the internal sense (for "garments" signify truths in [outer] ultimates...
and cast lots upon His coat; which means that the Jewish church dispersed the Divine truths that are in the sense of the letter of the Word, but were unable to disperse interior truths, or the truths of the internal sense (for "garments" signify truths in ultimates; see Arcana Coelestia, n. 2576, 5248, 6918, 9158, 9212; "to divide" signifies to dissipate and disperse, see n. 4424, 6360, 6361, 9093; and "the
And all the tribes of the earth shall lament over Him, signifies that the falsities of the church will oppose. This is evident from the signification of "lamenting" as being to mourn, to grieve, to be displeased, to be angry, to be averse from, thus also to oppose; and from the signification of "tribes," as being all truths and goods in the complex, and in the contrary sense, all falsities and evils in the complex (of which in what follows); also from the signification of "the earth," as being the church (see above, n. 29). By "all the tribes of the earth," then, the whole church is meant, and by "their lamenting over Him" is signified that truth and good will be no more, because falsities and evils are to prevail and oppose. For this verse treats, in general, of what the state of the church will be at its end, when there will be no longer any faith, because no charity, namely, that the Lord will then reveal Himself, and that all who are in truths from good will acknowledge Him, and that they also will see Him, who are in falsities from evil, but that the falsities of the church will oppose. (That Revelation does not treat of the successive states of the church, but of its last state when it is at its end, see above, n. 5; and that its end is when there is no faith, because no charity, see the little work on The Last Judgment, n. 33-39 seq.; and when there is no faith, because no charity, falsities from evil prevail and oppose truths from good.) [2] In the Word "tribes" are often mentioned, inasmuch as the Israelitish people were divided into twelve tribes, and one who does not know the internal sense of the Word supposes that by "tribes" are meant the tribes of Israel; but by "tribes" are not meant tribes, nor by "Israel" is Israel meant, but by "tribes" are meant all those who are in truths from good, and by "Israel" the Lord's church. He who is ignorant of this will easily adopt the common belief that the sons of Israel were chosen in preference to all others on earth, and that they are also to be brought at last into the land of Canaan; indeed, that heaven also is to be formed chiefly from them; when, in fact, by their names they are not meant, but they who are in truths from good, thus those who are of the church; by the twelve tribes, all such, and by each tribe, some particular truth and good pertaining to those who are of the church. [3] When this is understood, what is meant by these words in Revelation can be seen: I heard the number of them which were sealed, a hundred and forty and four thousand sealed of all the tribes of the sons of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Asher were sealed twelve thousand. Of the tribe of Naphtali were sealed twelve thousand. Of the tribe of Manasseh were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand (Rev. 7:4-8). Here those who are of the Israelitish nation are not meant, but all, how many soever, who are in the truths from good, for all such are sealed for heaven. Moreover, the numbers "one hundred and forty-four thousand" and "twelve thousand" signify all; and each tribe signifies all who are in that truth or good which is signified by its name, as may appear from what is shown in the Arcana Coelestia; as what good and truth are signified by "Judah," n. 3881, 6363; what by "Reuben," n. 3861, 3866, 4605, 4731, 4734, 4761, 6342-6345; what by "Gad," n. 3934, 3935; what by "Asher," n. 3938, 3939, 6408; what by "Naphtali," n. 3927, 3928; what by "Manasseh," n. 3969, 5351, 5354, 6222, 6234, 6238, 6267, 6296; what by "Simeon," n. 3869-3872, 4497, 4502-4503, 5482, 5626, 5630; what by "Levi," n. 3875, 3877, 4497, 4502-4503; what by "Issachar," n. 3956, 3957; what by "Zebulon," n. 3960, 3961, 6383; what by "Joseph," n. 3969, 3971, 4669, 6417; and what by "Benjamin," n. 3969, 4592, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 6440. That all numbers in the Word signify things, see n. 482, 487, 647-648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, 9488, 9659, 10217, 10253. That "twelve" signifies all, and all things in respect to truths from good, see n. 577, 2089, 2129, 2130, 3272, 3858, 3913, likewise the numbers "72," "144," "1200," "144,000," because they arise from the number 12 by multiplication, n. 7973. That composite numbers have a like meaning with the simple numbers from which they are produced by multiplication, see n. 5291, 5335, 5708, 7973). [4] He who is not aware that numbers signify things, and what the numbers "twelve," "one hundred and forty-four," and "twelve thousand" signify, likewise what "tribes" and "apostles" signify, cannot know what is signified by these words in Revelation: The holy city, New Jerusalem, had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel; and the wall had twelve foundations, and on them the twelve names of the apostles of the Lamb. The wall was a hundred and forty and four cubits, and the length and the breadth of the city twelve thousand furlongs (Rev. 21:12, 14, 16-17). What is signified by all this you will see explained in the small work on The New Jerusalem and Its Heavenly Doctrine (n. 1); namely, that by "Jerusalem" is signified the church in respect to doctrine; by its "wall," protecting truths; by the "gates," introductory truths; by the" foundations," the knowledges on which doctrine is based; by "twelve angels," and by "twelve tribes," all truths and goods in the complex; "the twelve apostles," have a like signification, and the numbers "twelve," "one hundred and forty-four," and "twelve thousand," signify all things and all persons. [5] ...He can also see what is signified by this: That the twelve apostles should sit upon twelve thrones, and are to judge the twelve tribes of Israel (Matt. 19:28); namely, that the Lord alone will judge everyone by truths from good (n. 2129, 6397)... [6] Again, what is meant by the Lord's Word respecting the consummation of the age and His coming: After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament; and they shall see the Son of man coming in the clouds of heaven, with power and great glory (Matt. 24:29-30). (These words can be seen explained in detail in the work on Heaven and Hell, n. 1)...
40.
Even so, Amen, signifies Divine confirmation that so it will be. This is evident from the signification of "even so," as being a confirmation of what goes before, that so it will be; and from the signification of "Amen," as being Divine confirmation (see above, n. 34).
41.
Verse 8. I am the Alpha and the Omega, Beginning and End, signifies that He governs all things from firsts through [to outer] ultimates, and thus all things of heaven to eternity. This is evident from the signification of "the Alpha and the Omega," as being the first and the last, or in firsts and in ultimates; and He who is in firsts and in ultimates also governs intermediates, thus all things. These things are said of the Lord's Divine Human, for they are said of Jesus Christ, by which name His Divine Human is meant (see above, n. 26). By means of this the Lord is in firsts and in ultimates. But that He governs all things from firsts through ultimates, is an arcanum [or secret] that cannot as yet be perceived by man; for man knows nothing of the successive degrees into which the heavens are divided, and into which also the interiors of man are divided; and he scarcely knows that man as to flesh and bones is in his ultimates. Neither does he perceive how intermediates are governed from firsts through ultimates; and yet in order that He might thus govern all things, the Lord came into the world that even to ultimates, that is, even to flesh and bones, He might assume the Human and glorify it, that is, make it Divine. That the Lord put on such a Human, and took it with Him into heaven, is known in the church from this, that He left nothing of His body in the sepulcher; also from His own words to His disciples: See My hands and My feet, that it is I Myself; handle Me and see, for a spirit hath not flesh and bones as ye behold Me having (Luke 24:39). By this Human, therefore, the Lord is in ultimates; and by making even these ultimates Divine, He put Himself into the Divine power of governing all things from firsts through ultimates. If the Lord had not done this, the human race on this earth would have perished in eternal death. But this arcanum is not carried further because more must be known whereby an idea of the Divine government from firsts through ultimates may be formed and acquired. (Yet some thing may come into the understanding from what is shown in the Arcana Coelestia, namely, that interior things flow in successively into external things, even into what is extreme or ultimate, and that there they have existence and subsistence, n. 634, 6239, 6465, 9216, 9217; that interior things not only flow in successively, but they also form what is simultaneous in the ultimate, and in what order, n. 5897, 6451, 8603, 10099; therefore, that all interior things are held together in connection... Heaven and Hell, n. 297; ...On the successive degrees into which the heavens are divided, and into which also the interiors of man are divided, see the work on Heaven and Hell, n. 38.) It is said also, that the Lord is "Beginning and End," and by this is meant that He is from eternity to eternity...
42.
Saith the Lord, who is, and who was, and who is to come, signifies from Him who is the All in all things of heaven and of the church, from eternity to eternity, and Jehovah, as is evident from the explanation given above (n. 23), where the same words occur.
43.
The Almighty, signifies from Himself. This is evident from this, that no one except the Lord alone has any power in the heavens; therefore the angels are powers, or are powerful, in the measure of their reception from the Lord, and they receive in the measure in which they are in Divine good united with Divine truth; for this is the Lord in Heaven. From this it is clear that the Lord alone is powerful, and no one else in heaven except from the Lord. The reason is that the Divine of the Lord is the All in all things in heaven, for this makes heaven in general, and with each one in particular. Moreover, by Him were all things created that were created, thus heaven and earth, as He Himself teaches in John: In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him; and without Him was not anything made that hath been made. In Him was life, and the life was the light of men. And the Word became flesh, and dwelt in us (John 1:1, 3-4, 14). By "the Word" is meant the Divine truth which is in the heavens, and from which are all things there. That this is the Lord in respect to the Divine Human is evident, for it is said, "And the Word became flesh, and dwelt in us." And because all the life of the angels is therefrom, likewise all the light in the heavens, it is said, "In Him was life, and the life was the light of men." (But all these things may be seen more fully illustrated in the work on Heaven and Hell, namely, that the Divine of the Lord makes heaven, n. 7-12; that this is His Divine Human, n 78-86; that all the life of angels is therefrom, n. 9; and also all light in heaven, n. 126-140; that angels have all their power from the Lord, and none at all from themselves, n. 228-233.) From this it is clear that "Almighty" means to be, to live, and to have power, from Himself. That the Lord's Divine Human has being, life, and power from Itself equally with His Divine in Himself, which is called the Father, the Lord also teaches: As the Father hath life in Himself, so gave He to the Son to have life in Himself (John 5:26); and that no one else has life in himself Jesus declares: Without Me ye can do nothing (John 15:5).
44.
Verses 9-11. I John, who also am your brother and partaker in the affliction and in the kingdom and [patient] expectation of Jesus Christ, was in the isle that is called Patmos, for the Word of God, and for the testimony of Jesus Christ. I was in the spirit on the Lord's day: and I heard behind me a great voice, as of a trumpet, saying, I am the Alpha and the Omega, the First and the Last; and, what thou seest write in a book, and send to the churches which are in Asia; unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea. 9. "I, John" signifies doctrine respecting the Lord (n. 45); "who also am your brother," signifies and respecting the good of love to Him (n. 46); "and partaker in the affliction," signifies the truth of faith infested by falsities (n. 47); "and in the kingdom," signifies in the church where truths are (n. 48); "and the [patient] expectation of Jesus Christ," signifies where there is a knowledge of the Divine in His Human (n. 49); "was in the isle that is called Patmos," signifies revelation to the Gentiles (n. 50); "for the Word of God," signifies that Divine truth may be received (n. 51); "and for the testimony of Jesus Christ," signifies and that the Lord's Divine Human may be acknowledged (n. 52). 10. "I was in the spirit," signifies a spiritual state when there is revelation (n. 53); "on the Lord's day," signifies Divine influx then (n. 54); "and I heard behind me a great voice, as of a trumpet," signifies manifest perception of Divine truth, revealed from heaven (n. 55). 11. "Saying, I am the Alpha and the Omega, the First and the Last," signifies who governs all things from firsts through ultimates and thus all things of heaven to eternity (n. 56); "and what thou seest write in a book," signifies that the things revealed may be for posterity (n. 57); "and send to the churches which are in Asia," signifies and then to all, who are in the light of intelligence (n. 58); "unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea," signifies in each case according to reception (n. 59).
45.
Verse 9. I, John, signifies doctrine respecting the Lord. This is evident from the representation of "John;" that by him is meant in the highest sense, the Lord in respect to doctrine (see above, n. 19) wherefore also by "John" is signified doctrine respecting the Lord; for to know the Lord is the chief thing of all things of doctrine, or the first and the last thereof; for the primary thing of the church is to know and acknowledge its Divine; for it is conjoined with its Divine by means of acknowledgment and faith, and without conjunction with the Divine all things of doctrine are of no account; this, moreover, is the reason why the Divine has revealed Itself. The Divine that has revealed Itself is the Divine Human. (That without acknowledgment of the Divine in the Lord's Human there is no salvation, see Doctrine of the New Jerusalem, n. 280-310.)...
46.
Who also am your brother, signifies and respecting the good of love to Him. This is evident from the signification of "brother," as being the good of love. "Brother" signifies the good of love, because
in heaven there are no other than spiritual relationships, thus no other brotherhoods; for those there do not become brothers by birth; moreover, those who were brothers in the world do not recognize each other there, but each regards the other from the good of love; those most closely conjoined regarding each other as brothers; and others, according to their conjunction by good, regarding each other as kinsmen and as friends. This is why in the Word "brother" signifies the good of love. This, moreover, the Lord teaches where it is said: One said unto Jesus, Behold, Thy mother and Thy brethren stand without seeking to speak with Thee: but He answered and said, Who is My mother, and who are My brethren? (Matt. 12:47-50). My mother and My brethren are they who hear the Word of God and do it (Luke 8:18-21). And in another place: One is your Teacher, Christ, and all ye are brethren (Matt. 23:8). From this it is evident what it is to be a "brother in the Lord." (But see what has been shown before respecting this; as that all are consociated in heaven according to spiritual kinships, which are the kinships of the good of love and faith, and that such recognize each other as kindred, in the work on Heaven and Hell, n. 205; and in the Arcana Coelestia, n. 685, 917, 2739, 3612, 3815, 4121; consequently by "brethren" in the Word are meant those who are conjoined by good, n. 2360, 3303, 3803, 3815, 4121, 4191, 4267, 5409, 6756, 10490; that the Lord calls those "brethren" who are in the good of love and of faith from Him, n. 4191, 5686, 5692, 6756; that they are called "brethren" also from spiritual kinship, n. 6756; that charity and faith, thus good and truth, are brethren, in what respect, n. 367, 3160, 9806; that good and truth are also brother and sister, in what respect, n. 2508, 2524, 3160; that good and truth are also married partners, in what respect, n. 3160; that "man with brother" means truth with good, n. 3459, 4725.)
47.
And partaker in the affliction, signifies the truth of faith infested by falsities... In the Word frequent mention is made of "brother" and "partaker" (or companion), and by these good and truth are signified. Moreover, in ancient times those were called "brethren" who were in good and those were called "partakers" (or companions) who were in truths, and for this reason, that truth must be in company with good, and when it is in company, it becomes a brother; consequently here by "partaker" is signified the truth of faith. (That good and truth are meant by "brother" and "companion" in the Word, see Arcana Coelestia, n. 6756, 10490.) "Affliction" signifies infestation by falsities, since a mind that is in truths is afflicted by falsities, when the two are in conflict with each other; spiritual affliction is from no other source. This, therefore, is what is signified by "affliction" in the Word, as in Matthew: ...In the consummation of the age they shall deliver you up into affliction. For then shall be great affliction, such as hath not been from the beginning of the world until now, no, nor shall be. Immediately after the affliction of those days the sun shall be darkened (Matt. 24:9, 21, 29; Mark 13:19, 24). The "consummation of the age" is the last time of the church; and since falsities are then to prevail and fight against truths, it is said that they shall be in "affliction, and in so great a one as hath not been from the beginning of the world." Such affliction is meant by the affliction in which John is said to be a "partaker," and by John is here meant the doctrine respecting the Lord; for in Revelation the last time of the church is treated of (see above, n. 5).
48.
And in the kingdom, signifies in the church where truths are. This is evident from the signification of "kingdom" in the Word, as being heaven and the church. It means the church in respect to truth, or where truths are, because by the royalty of the Lord is signified Divine truth proceeding from Him, and therefore by "kings" are signified truths (see what is shown above, n. 31). It is said the church in respect to truth, by which is meant the church in respect to truths from good; and for the reason that there are no truths without good, for truths have their life from good. Truths with a man who is not in good are indeed truths in themselves, but they are not truths in him (as may be seen abundantly shown in The Doctrine of the New Jerusalem, n. 11-27). [2] That "kingdom" in the Word signifies heaven and the church in respect to truths, is evident from many passages in the Word, some of which I will cite. Thus in Matthew: The sons of the kingdom shall be cast forth into the outer darkness (Matt. 8:12); the "sons of the kingdom" here are those of the church where truths do not prevail, but falsities. In the same: He that heareth the Word of the kingdom, and giveth not heed to it, the evil one cometh, and snatcheth away that which hath been sown in his heart. This is he that was sown by the wayside. The field is the world; the seed are the sons of the kingdom (Matt. 13:19, 38). "To hear the Word of the kingdom" is to hear the truths of the church; and because "seed" signifies truths, they who receive truths are called "sons of the kingdom." (That "seed" is the truth of the church, see Arcana Coelestia, n. 3038, 3373, 3671, 10248, 10249.) In the same: Therefore the kingdom of God shall be taken away from you, and shall be given to a nation bringing forth fruit (Matt. 21:43). It is evident that "the kingdom of God" here signifies the church in respect to truths, thus also the truths of the church, from its being said that "it should be taken away from them, and given to a nation bringing forth fruit;" "fruit" is good. Again in the same: In the consummation of the age, nation shall be stirred up against nation, and kingdom against kingdom (Matt. 24:3,7). The consummation of the age" is the last time of the church, "nation against nation" is evil against good, and "kingdom against kingdom" is falsity against truth. (That "nation" is the good of the church, and in the opposite sense the evil there, see Arcana Coelestia, n. 1059, 1159, 1258-1260, 1416, 1849, 6005.) [3] From this it is plain what is meant by "kingdom" in the Lord's prayer: Thy kingdom come. Thy will be done, as in heaven, so also upon the earth. Thine is the kingdom, and the power, and the glory (Matt. 6:10,13). "Thy kingdom come" is a prayer that truth may be received; "Thy will be done," that it may be received by those who do God's will; "Thine is the kingdom, and the power, and the glory," means Divine truth from God alone; it is also said "power and glory," because Divine truth has all power and glory (see above, n. 33). From all this it can be seen what "the kingdom of God" signifies in very many passages in the Word, namely, the church in respect to truths, and also heaven, and in the highest sense the Lord in respect to the Divine Human. "Kingdom," in the highest sense, signifies the Lord in respect to the Divine Human, because from Him all Divine truth proceeds; and "kingdom" signifies heaven, because heaven with the angels is from no other source than from the Divine truth that proceeds from the Lord's Divine Human (see in the work on Heaven and Hell, n. 7-12, 78-86, 126-140).
49.
And the [patient] expectation of Jesus Christ, signifies where there is knowledge of the Lord's Divine in His Human. This is evident from the signification of "the expectation of Jesus Christ," as being the coming of the time when the church shall know the Lord; and
the church knows the Lord when it acknowledges the Divine in His Human. That
by "Jesus Christ" is meant the Lord in respect to the Divine in His Human, see above (n. 26). The church of which this is said is the church that is to come after the present one, for it is said "in the expectation."...And because this knowledge and acknowledgment have thus perished, and yet it is the chief thing of all things of the church, as it is the chief thing of all things in heaven, therefore a new church is being established by the Lord among the nations, where this is not only known but also acknowledged. This, then, is what is signified by "the expectation of Jesus Christ."
50.
Was in the isle that is called Patmos, signifies revelation to the nations. This is evident from the signification of "Patmos," as being the revelation contained in Revelation; for all places mentioned in the Word signify things, and the things they signify are from the worship there, or from some memorable event that occurred there, or from their location in or near countries whereby the religious principle of the nation is signified. "Patmos" signifies revelation, from the memorable fact that there a revelation was made to John. The revelation was made on an island, because an "island" signifies a nation remote from true worship, but still desiring to be enlightened. That this is signified by "islands" in the Word, will be clear from what follows; in the first place something shall be said about names of places in the Word signifying things. All persons mentioned in the Word, and all by whom the Word was written, were led to places that were significant, in order that all things might be significative of spiritual things. Even the Lord Himself, for the same reason, went to places thus significative; as into Galilee, to Tyre and Sidon, to Jerusalem, and to the Mount of Olives there, and also, when an infant, He was carried into Egypt. It was similar with the prophets, and with many who are mentioned in the historical Word, as may be abundantly shown. For this reason, John also was commanded to betake himself into the isle of Patmos, that the things that are to be at the end of the church might there be revealed, because "island" signifies a nation about to accept truths of doctrine...(That all names of places mentioned in the Word signify things, see Arcana Coelestia, n. 1224, 1264, 1876, 1888, 4310, 4442, 10329.) ...[2] ..."isles" signify nations, specifically nations in respect to the doctrine of truth, in other places in respect to the doctrine of falsity; for most things in the Word have also opposite significations.
51.
For the Word of God, signifies that Divine truth may be received. This is evident from the signification of "the Word of God," as being Divine truth (see Arcana Coelestia, n. 4692, 5075, 9987).
52.
And for the testimony of Jesus Christ, signifies that the Lord's Divine Human may be acknowledged. This is evident from the signification of "testimony," as being acknowledgment in heart (see above, n. 10, 27); and from the signification of the names "Jesus" and "Christ," as being the Lord in respect to His Divine Human (see also above, n. 26). These things are said concerning the church of the Gentiles, which is about to receive Divine truth and acknowledge the Lord's Divine Human. (That these things are said of the church of the Gentiles, see just above, n. 50.) The Christian church indeed, acknowledges the Lord's Divine, but not His Divine Human; when, therefore, they think and speak about the Lord from doctrine, they separate His Human from the Divine, and make His Human like the human of another man; when yet the Divine is in His Human as the soul is in the body... Yet there is implanted within everyone, from heaven, and this by continual influx therefrom, a desire to see what he regards as the Divine, and this, indeed, under the human form. [2] This desire is implanted in the simpleminded, and also with well-disposed Gentiles (see the work on Heaven and Hell, n. 82). All such therefore, if they have also lived a life of charity, are received by the Lord, and heaven is granted them. No others can be received, because they are not conjoined. (That all angels in heaven, also the most wise in ancient times, and all who have spiritual faith, that is, a living faith, both on this earth and on all the earths in the universe, see their Divine in thought, because they acknowledge the Divine Human, and are therefore accepted by the Lord, see Doctrine of the New Jerusalem, n. 280-310; and in the work on Heaven and Hell, n. 79-86, 316, 321; and in the small work on The Earths in the Universe, n. 7, 40, 41, 65, 68, 91, 98, 99, 107, 121, 141, 154, 158, 159, 169.) Because this implanted desire, which is in everyone from heaven, has been almost wholly rejected among the learned of the world, and access to the Divine thereby debarred, therefore, a new church is now being established by the Lord, among the Gentiles that have not extirpated [rooted out and destroyed completely] that idea, and faith along with it. The extirpation from the Christian world of this implanted desire had its first beginning with the Babylonish body [or Roman Catholic church,] which separated the Lord's Human from His Divine, in order that its chief might be acknowledged as the vicar of the Lord's Human, and might thus transfer to himself the Lord's Divine power, saying that the Lord received that power from the Father, when in fact it was from Himself, because it was from His Divine. Thus they are unwilling to hear anything about the Divine Human (see Arcana Coelestia, n. 4738). But on this subject, as it is the chief thing of all things in the church, more will be said hereafter.
53. Verse 10. I was in the spirit, signifies a spiritual state when there is revelation. This is evident from the signification of "to be in the spirit," as being to be brought into the state in which spirits and angels are, which state is a spiritual state. Into this state a man is brought when he is let into the state of his spirit, for every man is a spirit as regards his interiors (see in the work on Heaven and Hell, n. 432-444). When a man is in that state, the things that are in the spiritual world appear to him as clearly as objects appear in the natural world; but the things that appear, because they are of spiritual origin, are in themselves spiritual, and such things as are of heavenly wisdom are presented as it were in a natural image. In this way Divine things are presented before the eyes of spirits and angels in visible forms. From this it is that all things that are seen in heaven are representative and significative, as were also the things seen by John, as described in Revelation. (The character of such things can be further learned from what is said and shown concerning Representatives and Appearances in Heaven, in the work on Heaven and Hell, n. 170-176.) [2] While man is in the body he does not see such things as are in heaven, unless the sight of his spirit is opened; when this is opened, then he sees. In this way John saw the things described in Revelation; and in like manner the prophets saw; and they were therefore called Seers, and were said to have their eyes opened. In this way also angels were seen in ancient times... This sight is the sight of the spiritual man; and... in this state all things appear representatively... That man has such a sight is clear to me from much experience, for all things I have seen in the heavens have been seen by that sight. At such times I was in the same state of wakefulness as when they were not seen. But at the present time that sight is seldom opened to anyone by the Lord...
54.
On the Lord's day, signifies Divine influx then. This is evident from the signification of "the Lord's day," as being then the Lord is instructing man, thus when He is flowing in. The Lord's day is the day of the Sabbath, and the Sabbath in the ancient churches, which were representative churches, was the most holy thing of worship, because it signified the union of the Divine and the Human in the Lord, and thence also the conjunction of His Divine Human with heaven (see Arcana Coelestia, n. 8494-8495, 10356, 10360, 10370, 10374, 10668). But when the Lord had united His Divine with His Human that holy representative ceased, and that day became a day of instruction (n. 10360). For this reason revelation was made to John on the Lord's day. Revelation here is instruction concerning the state of the church.
55.
And I heard behind me a great voice, as of a trumpet, signifies manifest perception of Divine truth about to be revealed from heaven. This is evident from the signification of... a "trumpet," as being truth to be revealed out of heaven (of which hereafter). "Behind me" signifies manifestly, because the things that flow in from heaven into man's affection flow in into the occipital region [or back of the head,] and come thus into his manifest perception; for whatever enters into affection is manifestly perceived, for the whole life of perception is from affection; but whatever flows out of heaven immediately into the thought flows into the region above the forehead. (Concerning this influx, see in the work on Heaven and Hell, n. 251.) From this it is clear what is signified by John's having heard "behind him," and by his afterwards "having turned to see the voice which spoke with him." A "trumpet" or "horn" signifies Divine truth about to be revealed out of heaven, because sometimes Divine truth is heard in this way when it flows down from the Lord through the heavens with man; for it is increased in coming down; and it thus flows in. But it is thus heard only in the beginning with those through whom Divine truth is to be revealed in the [outer] ultimate sense, which is representative of interior things. But afterwards it is heard as a human voice. From this it is evident why "the voice of a trumpet" or "horn" signifies Divine truth about to be revealed out of heaven. [2] He who is aware that "trumpet" or "horn," signifies Divine truth out of heaven can understand many passages in the Word where these are mentioned. As in Matthew: He shall send forth His angel, with a great sound of a trumpet, and they shall gather together the elect from the four winds (Matt. 24:31) ...And also in Revelation (chap. 4:1; 8:2, 7-8, 13; 9:1, 13, 14; 10:7; 18:22). Because a "trumpet" signified Divine truth, therefore when Divine truth was first about to be revealed before the people of Israel: Sounds of a trumpet were heard from Mount Sinai (Exod. 19:16). For this reason sounding the trumpet became representative with them: When they were to assemble, and when they went forward, and also in their solemnities, at the beginnings of months, at burnt-offerings and eucharistic sacrifices (Num. 10:1-10). They also sounded trumpets when they went forth to battle against the Midianites (Num. 31:6). And when they took the city of Jericho (Josh. 6:4-20); for wars and battles signified spiritual combats, which are combats of truth against falsity, and of falsity against truth.
56.
Verse 11. Saying, I am the Alpha and the Omega, the First and the Last, signifies who governs all things from first principles through [to the outer] ultimates, and thus all things of heaven to eternity, as is evident from what is said and shown above (n. 41).
57.
And, what thou seest write in a book, signifies that the things revealed may be for posterity, as is clear without explanation.
58.
And send to the churches which are in Asia, signifies and then to all who are in the light of intelligence. This is evident from the signification of "the seven churches," as being all who are in truths from good, or in faith from charity, thus who are of the church (see above, n. 20); and from the signification of "Asia," as being those who are in the light of intelligence (see also above, n. 21).
59.
Unto Ephesus, and Smyrna, and Pergamum, and Thyatira, and Sardis, and Philadelphia, and Laodicea, signifies in each case according to reception. This is evident from what follows, where these churches are treated of in detail. It is said according to reception, because the light of intelligence does not constitute the church with man, but the reception of light in heat, that is, the reception of truth in good. It is said the reception of light in heat, because
spiritual light is Divine truth, and spiritual heat is Divine good, and these two in the spiritual world are as light and heat in the natural world; for insofar as spring or summer heat is added to the light, so far all things grow and germinate, but so far as that heat is not added to the light, so far all things become torpid and die. (That light in the spiritual world is Divine truth, and heat there is Divine good, and that they are as heat and light in the natural world, see the work on Heaven and Hell, n. 126-140.)
