12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
-Revelation 1:12-20 Bible, King James Version
Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
62
...The lampstands that were seen were of gold; because "gold" signifies the good of love, and all that proceeds from the Lord is from Divine love; consequently the Divine of the Lord in the heavens is love to Him and love towards the neighbor, which is charity...
...The lampstands that were seen were of gold; because "gold" signifies the good of love, and all that proceeds from the Lord is from Divine love; consequently the Divine of the Lord in the heavens is love to Him and love towards the neighbor, which is charity...
66
Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates... and from the signification of "white," as being what is pure. (That "white" and "bright white" mean what is pure...) "Head," in reference to the Lord... because the head is the highest part of man... Angels... appear with becoming hair...
68
And His eyes as a flame of fire, signifies Divine Providence from His Divine love... "A flame of fire" means Divine love because from heaven the Lord appears as a sun, and the Divine that proceeds from Him as light, flaming light in the inmost or third heaven, and bright white light in the middle or second heaven. The Divine love itself is what thus appears. From this it is that in the Word "fire" and "flame" signify love... That sacred and celestial fire is Divine love, and every affection which is of that love... That there are two origins of heat, one the sun of the world, from which all things vegetate upon the earth, the other the sun of heaven, which is the Lord, from which angels and men derive the all of life... That love is the fire of life, and that life itself is actually therefrom... That flame is truth from the good of the inmost heaven, and light truth from the good of the middle heaven...; the reason is, that light in the inmost heaven appears flaming, and in the middle heaven bright white, see... in the work on Heaven and Hell, n. 116-140...
71
And His voice as the voice of many waters, signifies Divine truth in ultimates...
72
Verse 16. And having in His right hand seven stars, signifies all knowledges of good and truth from Him... It is said "right hand," because "right hand" signifies the power of god through truth... This is evident also from the signification of "stars," as being the knowledges of good and truth... and from the signification of "seven," as being all... That "stars" signify the knowledges of good and truth, thus goods and truths, is from the appearance in the spiritual world; for there the Lord appears as a sun, and angels from afar off as stars. Angels appear thus from their reception of light from the Lord as a sun, thus from their reception of Divine truth, which is from the Lord, for this is the light of heaven. From this it is that it is said in Daniel: The intelligent shall shine as the brightness of the expanse; and they that justify many, as the stars for ever and ever (Dan. 12:3)... In Revelation: The dragon with his tail drew the third part of the stars of heaven to the earth (Rev. 12:4). The "stars" here also are the goods and truths of the church, and the knowledges thereof; the "third part" is the greater part; but what is signified by the "dragon" will be told in what follows. In the same: The stars of heaven fell unto the earth (Rev. 6:13). In the same: A star from heaven is fallen unto the earth (Rev. 9:1). In the same: There fell from heaven a great star burning as a torch; it fell upon the third part of the rivers, and upon the fountains of waters (8:10). As "stars" signify the goods and truths of the church and the knowledges thereof, by their "falling from heaven" is signified that these perish... Since the angels in the spiritual heaven shine as stars, and since all the truths and goods that are with the angels are from the Lord, therefore the Lord, as He is called an "Angel," is likewise called a "Star." ...In Revelation: Jesus, the bright and morning Star (Rev. 22:16). From this it can be seen: Why the wise men from the east saw a star, and followed it, and why it stood where Jesus had been born (Matt. 2:1-2, 9). From this it can now be known what is signified by the "seven stars" that were in the right hand of the Son of man, who there is the Lord in respect to the Divine Human...
Verse 16. And having in His right hand seven stars, signifies all knowledges of good and truth from Him... It is said "right hand," because "right hand" signifies the power of god through truth... This is evident also from the signification of "stars," as being the knowledges of good and truth... and from the signification of "seven," as being all... That "stars" signify the knowledges of good and truth, thus goods and truths, is from the appearance in the spiritual world; for there the Lord appears as a sun, and angels from afar off as stars. Angels appear thus from their reception of light from the Lord as a sun, thus from their reception of Divine truth, which is from the Lord, for this is the light of heaven. From this it is that it is said in Daniel: The intelligent shall shine as the brightness of the expanse; and they that justify many, as the stars for ever and ever (Dan. 12:3)... In Revelation: The dragon with his tail drew the third part of the stars of heaven to the earth (Rev. 12:4). The "stars" here also are the goods and truths of the church, and the knowledges thereof; the "third part" is the greater part; but what is signified by the "dragon" will be told in what follows. In the same: The stars of heaven fell unto the earth (Rev. 6:13). In the same: A star from heaven is fallen unto the earth (Rev. 9:1). In the same: There fell from heaven a great star burning as a torch; it fell upon the third part of the rivers, and upon the fountains of waters (8:10). As "stars" signify the goods and truths of the church and the knowledges thereof, by their "falling from heaven" is signified that these perish... Since the angels in the spiritual heaven shine as stars, and since all the truths and goods that are with the angels are from the Lord, therefore the Lord, as He is called an "Angel," is likewise called a "Star." ...In Revelation: Jesus, the bright and morning Star (Rev. 22:16). From this it can be seen: Why the wise men from the east saw a star, and followed it, and why it stood where Jesus had been born (Matt. 2:1-2, 9). From this it can now be known what is signified by the "seven stars" that were in the right hand of the Son of man, who there is the Lord in respect to the Divine Human...
73.
And out of His mouth a sharp two-edged sword going forth, signifies the dispersion of falsities by the Word. This is evident from the signification of "going forth out of the mouth," as being, in reference to the Lord, Divine truth, thus the Word, for the Word goes forth out of the Lord's mouth. This is evident also from the signification of "the long sword," or the "sword," as being truth combating; and as truth, when it combats, disperses falsities, therefore a "long sword" also signifies the dispersion of falsities. The long sword is called "two-edged and sharp," because truth completely disperses. (That "long sword" or "sword" signifies truth combating against falsities and destroying them, see Arcana Coelestia, n. 2799, 6353, 8294.)...
74.
And His face as the sun shineth in his power, signifies His Divine love, from which are all things of heaven. This is evident from the signification of "face," as being, in reference to the Lord, Divine love, from which is all good, thus all things of heaven (Arcana Coelestia, n. 5585, 9306, 9546, 9888; ...That the Lord from Divine love appears from heaven as a sun shining, and that from Him, as a sun, all things of heaven have existence and subsistence, see in the work on Heaven and Hell, n. 116-125, and in what follows).
76.
Verses 17-20. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last; and the Living One; and I became dead; and behold I am alive unto the ages of the ages, amen: and I have the keys of hell and of death. Write the things which thou sawest, and the things which are, and the things which are to be hereafter. The mystery of the seven stars which thou sawest in My right hand, and the seven golden Lampstands. The seven stars are the angels of the seven churches; and the seven Lampstands which thou sawest are the seven churches. 17. "And when I saw Him," signifies the presence of the Divine majesty (n. 76); "I fell at His feet," signifies adoration from humiliation of heart in presence of the Divine (n. 77); "as dead," signifies failure of self-life (n. 78) "And He laid His right hand upon me," signifies life from Him (n. 79); "saying unto me, Fear not," signifies revival (n. 80); "I am the First and the Last," signifies who governs all things from firsts by means of ultimates, thus all things of heaven (n. 81). 18. "And the Living One," signifies who is from eternity (n. 82); "and I became dead," signifies that He was rejected (n. 83); "and behold I am alive unto the ages of the ages," signifies that eternal life is from Him (n. 84); "amen," signifies Divine confirmation (n. 85); "and I have the keys of hell and of death," signifies that He has power to save (n. 86). 19. "Write the things which thou sawest, and the things which are, and the things which are to be hereafter," signifies that all these things are for posterity, because Divine (n. 87). 20. "The mystery of the seven stars which thou sawest in My right hand," signifies revelation concerning goods and truths, which are all from Him (n. 88); "and the seven golden lampstands," signifies also concerning the things in the new heaven and new earth (n. 89); "the seven stars are the angels of the seven churches," signifies those who receive goods and truths from the Lord (n. 90); "and the seven lampstands which thou sawest are the seven churches," signifies that all such are in the new heaven and in the new church (n. 91)...
78.
As dead, signifies failure of self-life. ...Man's self-life is that into which he is born, which is in itself nothing but evil, for it is altogether inverted, for it has regard to itself and the world only, and therefore turns itself back away from God and from heaven. The life that is not man's self-life is that into which he is led when he is being regenerated by the Lord; and when he comes into that life he regards God and heaven in the first place, and self and the world in the second. That life flows in with man when the Lord is present; consequently so far as that life flows in, so far there is effected a turning of the life. This turning, when effected suddenly, causes man to appear to himself as dead; thence it is that by "as dead" is here signified the failure of self-life... Man cannot live with the body in the presence of the Divine; those who do live are encompassed by an angelic column, which moderates the Divine influx; for the body of every man is nonreceptive of the Divine, consequently it dies and is cast off. That man cannot live with the body in the presence of the Divine can be seen from the words of the Lord to Moses: Thou canst not see My face; for man shall not see Me and live (Exod. 33:20) ...Jehovah has been seen by many, as recorded in the Word, but this was because they were encompassed at the time by a column of spirits, and thus were preserved, as was said above. In this way the Lord has also been seen at different times by me. But the state of spirits in the Divine presence is different from the state of men; spirits cannot die, consequently if they are evil they die a spiritual death in the Divine presence, the nature of which will be spoken of presently; but those who are good are conveyed into societies, where the sphere of the Divine presence is tempered and accommodated to reception. On account of this there are three heavens, and in each heaven many societies, and those who are in the higher heavens are nearer to the Lord, and those who are in the lower are more remote from Him (see the work on Heaven and Hell, n. 20-28, 29-40, 41-50, 206-209). What the spiritual death is that evil spirits die in the Divine presence, shall be briefly stated. Spiritual death is a turning away and removal from the Lord. When evil spirits, however, who have not yet been vastated, that is, have not yet become fixed in their ruling love, enter any angelic society, then because the Divine of the Lord is there present they are direfully tormented, and not only turn away but even cast themselves down into the depths, where no light from heaven enters; some into dark caverns of rocks; in a word, into the hells (see what is shown in the work on Heaven and Hell, n. 54, 400, 410, 510, 525, 527). This turning away and removal from the Lord is what is called spiritual death; and with such the spiritual of heaven is dead.
80.
Saying unto me, Fear not, signifies renewal of life... Renewal of life, that comes by accommodation to reception, appears in the spiritual world, when it is presented to view, as a cloud. All societies there are encompassed by such a cloud, denser or rarer according to reception. (That angels are encompassed by a thin correspondent cloud, lest they should be hurt by a nearer influx of the Divine of the Lord, see Arcana Coelestia, n. 6849. What "clouds" are in the spiritual world, and therefore in the spiritual sense, see above, n. 36.)
82.
Verse 15. And the Living One, signifies who is from eternity... It is believed in the world that man has life implanted in him, and that it does not therefore flow in unceasingly from Him who alone has life in Himself, and who thus alone is Life. But this belief is a belief in what is false (see in the work on Heaven and Hell, n. 9)...
86.
And I have the keys of hell and of death, signifies that He has power to save. This is evident from the signification of "keys," as being the power to open and shut (see Arcana Coelestia, n. 9410); and from the signification of "hell," as being evils, for all evils are from hell and belong to hell; and from the signification of "death," as being damnation, which is also called spiritual death (see n. 5407, 6119, 9008). "To have the keys of hell and of death" means also the power to save, because the Lord alone removes the hells with man and thereby damnation; and when the hells are removed man is saved, for in their place heaven and eternal life flows in; for the Lord is constantly present with man, and desires to fill him with heaven, but evils stand in the way of its being received; so far, therefore, as the hells are removed, that is, so far as man refrains from evils, so far the Lord with heaven flows in. The Lord here says that He "has the keys of hell and of death," because it is said immediately before that He is "alive unto the ages of the ages," by which is meant that from Him is eternal life; and so far as the Lord is received in faith and in love so far as He is in man, and so far as He is in man so far He removes evils, thus the hells and eternal death... By "hell" evils of every kind are signified, because all evils are from hell. Whatever man thinks and wills is either from hell or from heaven. If he thinks and wills evil it is from hell, but if he thinks and wills good it is from heaven. There is no thought and will in man from any other source. The man who supposes that he thinks and wills from himself is not aware of this; but I can assert from all experience on this subject that every thing that a man thinks and wills is either from one or the other of these sources. For this reason, moreover, the man who thinks and wills evil is actually in hell; and where one actually is while he lives in the world thither will he come after death. He can come into no other place because man's spirit is formed and composed of those things that he thinks and wills. When, therefore, he thinks and wills evil, the whole man is formed and composed of evil, so that he is his own evil in form. From this it is that infernal spirits are altogether images of their own evil, and are monstrosities, horrible according to the kind of evil. Furthermore, the only means whereby a spirit can be formed and constituted for heaven is receiving the Lord in faith and love; for the Lord alone, by His presence in faith and love with man, removes evils, and forms man into an image of heaven, which is an angel. From this it can be seen what is signified by "having the keys of hell and of death." The word "keys" is used because all the hells are closed up, and are opened only when evil spirits are cast into them, and when any are taken out of them, which occurs when evils increase with men. The openings that are then made are called "gates," and as they are called "gates," so also "keys" are mentioned, and these signify the power to open and to shut, since the opening and shutting of gates is effected by means of keys. The keys given to Peter (Matthew 16:18, 19) have a like signification; for by "Peter" is there signified truth from the good which is from the Lord, thus it is meant that the Lord alone, from whom is all the truth of faith and the good of love, has that power (see the little work on The Last Judgment, n. 57)...
88.
Verse 20. The mystery of the seven stars which thou sawest in My right hand, signifies revelation concerning goods and truths, which are all from Him. This is evident from the signification of "mystery," as being what lies concealed in the vision that John had, but here that vision revealed, since in what now follows it is told what is meant by the "seven stars" and by the "seven lampstands." This is evident also from the signification of the "seven stars," as being the knowledges of all things of good and truth, and thence all goods and truths (see above, n. 72); and from the signification of "in My right hand," as meaning, in reference to the Lord, what is from Him (see also, n. 72). From this it is clear that by "the mystery of the seven stars which thou sawest" is signified the revelation of goods and truths, which are all from Him.
89.
And the seven golden lampstands, signifies also concerning the things in the new heaven and in the new earth. This is evident from the signification of the seven "lampstands," as being the new heaven and the new church (see above, n. 62). They are the goods and truths for those who are in the new heaven and the new church...
90.
The seven stars are the angels of the seven churches, signifies those who receive goods and truths from the Lord. This is evident from the signification of the "seven stars," as being goods and truths, all from the Lord (see above, n. 72); also from the signification of "angels," as being those in the heavens who are in like correspondent good and truth with those in the church (of which more in what follows); also from the signification of "seven churches," as being all those who are in truths from good, or in faith from charity, thus all who are of the church (see above, n. 20). From this taken together, it follows as a conclusion that by "the seven stars are the angels of the seven churches" are signified all who receive goods and truths from the Lord. By "angels" are here signified those who in heaven are in like correspondent good and truth with those in the church, because the universal heaven is divided into societies, and the societies are arranged according to the affections of good and truth in general and in particular. These societies correspond to those on earth who are in like affections of good and truth. All these societies are called "angels," and each one is called an "angel;" and a society also when viewed from a distance, and when so presented as to be seen as a one, appears as a single angel (see in the work on Heaven and Hell, n. 62, 68-72). Moreover, there is a complete correspondence of heaven with the church, or of the angels of heaven with the men of the church; through this correspondence heaven makes a one with the church. From this it is clear what is here signified by the "angels of the seven churches," and in the following chapter by the "angel" of each church, where it is said, "Write to the angel of the Ephesian church," "to the angel of the church of the Smyrneans," "to the angel of the Pergmean church," "to the angel of the church of Thyatira," "to the angel of the church in Sardis," "to the angel of the Philadelphian church," and "to the angel of the Laodicean church;" the command evidently was to write, not to angels but to churches, that is, to those who are in such good and truth from the Lord and who are described by each church (of whom we shall treat in what follows). (That in the Word by "angel" nothing else is meant but good and truth which are from the Lord with angel and man, will be more fully shown in the following pages; in the meantime see what is shown concerning the heavens and the angelic societies in the work on Heaven and Hell, since without knowledge of these things from that source, what is said of angels in the following pages can be but little understood; for knowledge must precede if the understanding is to be illustrated.)
91.
And the seven golden lampstands which thou sawest are the seven churches, signifies that all such are in the new heaven and in the new church. This is evident from the signification of the "seven lampstands," as being the new heaven and the new church (see above, n. 62); and also from the signification of the "seven churches," as being those who are in truths from good or in faith from charity (see also above, n. 20). From this it is clear that by the "seven lampstands are the seven churches" all who will be in the new heaven and in the new church are signified. All things in Revelation have regard to that which is signified by the "seven golden lampstands," that is, to the new heaven and the new church, as to their end and conclusion; consequently, these are treated of in the final chapters. The remaining things that come between are such things as stand in the way, and are to be removed, as what is said of the "dragon" and of the "beasts of Babylon." When these no longer oppose, or when they are removed, the new heaven and the new church come forth and are manifest...
And out of His mouth a sharp two-edged sword going forth, signifies the dispersion of falsities by the Word. This is evident from the signification of "going forth out of the mouth," as being, in reference to the Lord, Divine truth, thus the Word, for the Word goes forth out of the Lord's mouth. This is evident also from the signification of "the long sword," or the "sword," as being truth combating; and as truth, when it combats, disperses falsities, therefore a "long sword" also signifies the dispersion of falsities. The long sword is called "two-edged and sharp," because truth completely disperses. (That "long sword" or "sword" signifies truth combating against falsities and destroying them, see Arcana Coelestia, n. 2799, 6353, 8294.)...
74.
And His face as the sun shineth in his power, signifies His Divine love, from which are all things of heaven. This is evident from the signification of "face," as being, in reference to the Lord, Divine love, from which is all good, thus all things of heaven (Arcana Coelestia, n. 5585, 9306, 9546, 9888; ...That the Lord from Divine love appears from heaven as a sun shining, and that from Him, as a sun, all things of heaven have existence and subsistence, see in the work on Heaven and Hell, n. 116-125, and in what follows).
76.
Verses 17-20. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the First and the Last; and the Living One; and I became dead; and behold I am alive unto the ages of the ages, amen: and I have the keys of hell and of death. Write the things which thou sawest, and the things which are, and the things which are to be hereafter. The mystery of the seven stars which thou sawest in My right hand, and the seven golden Lampstands. The seven stars are the angels of the seven churches; and the seven Lampstands which thou sawest are the seven churches. 17. "And when I saw Him," signifies the presence of the Divine majesty (n. 76); "I fell at His feet," signifies adoration from humiliation of heart in presence of the Divine (n. 77); "as dead," signifies failure of self-life (n. 78) "And He laid His right hand upon me," signifies life from Him (n. 79); "saying unto me, Fear not," signifies revival (n. 80); "I am the First and the Last," signifies who governs all things from firsts by means of ultimates, thus all things of heaven (n. 81). 18. "And the Living One," signifies who is from eternity (n. 82); "and I became dead," signifies that He was rejected (n. 83); "and behold I am alive unto the ages of the ages," signifies that eternal life is from Him (n. 84); "amen," signifies Divine confirmation (n. 85); "and I have the keys of hell and of death," signifies that He has power to save (n. 86). 19. "Write the things which thou sawest, and the things which are, and the things which are to be hereafter," signifies that all these things are for posterity, because Divine (n. 87). 20. "The mystery of the seven stars which thou sawest in My right hand," signifies revelation concerning goods and truths, which are all from Him (n. 88); "and the seven golden lampstands," signifies also concerning the things in the new heaven and new earth (n. 89); "the seven stars are the angels of the seven churches," signifies those who receive goods and truths from the Lord (n. 90); "and the seven lampstands which thou sawest are the seven churches," signifies that all such are in the new heaven and in the new church (n. 91)...
78.
As dead, signifies failure of self-life. ...Man's self-life is that into which he is born, which is in itself nothing but evil, for it is altogether inverted, for it has regard to itself and the world only, and therefore turns itself back away from God and from heaven. The life that is not man's self-life is that into which he is led when he is being regenerated by the Lord; and when he comes into that life he regards God and heaven in the first place, and self and the world in the second. That life flows in with man when the Lord is present; consequently so far as that life flows in, so far there is effected a turning of the life. This turning, when effected suddenly, causes man to appear to himself as dead; thence it is that by "as dead" is here signified the failure of self-life... Man cannot live with the body in the presence of the Divine; those who do live are encompassed by an angelic column, which moderates the Divine influx; for the body of every man is nonreceptive of the Divine, consequently it dies and is cast off. That man cannot live with the body in the presence of the Divine can be seen from the words of the Lord to Moses: Thou canst not see My face; for man shall not see Me and live (Exod. 33:20) ...Jehovah has been seen by many, as recorded in the Word, but this was because they were encompassed at the time by a column of spirits, and thus were preserved, as was said above. In this way the Lord has also been seen at different times by me. But the state of spirits in the Divine presence is different from the state of men; spirits cannot die, consequently if they are evil they die a spiritual death in the Divine presence, the nature of which will be spoken of presently; but those who are good are conveyed into societies, where the sphere of the Divine presence is tempered and accommodated to reception. On account of this there are three heavens, and in each heaven many societies, and those who are in the higher heavens are nearer to the Lord, and those who are in the lower are more remote from Him (see the work on Heaven and Hell, n. 20-28, 29-40, 41-50, 206-209). What the spiritual death is that evil spirits die in the Divine presence, shall be briefly stated. Spiritual death is a turning away and removal from the Lord. When evil spirits, however, who have not yet been vastated, that is, have not yet become fixed in their ruling love, enter any angelic society, then because the Divine of the Lord is there present they are direfully tormented, and not only turn away but even cast themselves down into the depths, where no light from heaven enters; some into dark caverns of rocks; in a word, into the hells (see what is shown in the work on Heaven and Hell, n. 54, 400, 410, 510, 525, 527). This turning away and removal from the Lord is what is called spiritual death; and with such the spiritual of heaven is dead.
80.
Saying unto me, Fear not, signifies renewal of life... Renewal of life, that comes by accommodation to reception, appears in the spiritual world, when it is presented to view, as a cloud. All societies there are encompassed by such a cloud, denser or rarer according to reception. (That angels are encompassed by a thin correspondent cloud, lest they should be hurt by a nearer influx of the Divine of the Lord, see Arcana Coelestia, n. 6849. What "clouds" are in the spiritual world, and therefore in the spiritual sense, see above, n. 36.)
82.
Verse 15. And the Living One, signifies who is from eternity... It is believed in the world that man has life implanted in him, and that it does not therefore flow in unceasingly from Him who alone has life in Himself, and who thus alone is Life. But this belief is a belief in what is false (see in the work on Heaven and Hell, n. 9)...
86.
And I have the keys of hell and of death, signifies that He has power to save. This is evident from the signification of "keys," as being the power to open and shut (see Arcana Coelestia, n. 9410); and from the signification of "hell," as being evils, for all evils are from hell and belong to hell; and from the signification of "death," as being damnation, which is also called spiritual death (see n. 5407, 6119, 9008). "To have the keys of hell and of death" means also the power to save, because the Lord alone removes the hells with man and thereby damnation; and when the hells are removed man is saved, for in their place heaven and eternal life flows in; for the Lord is constantly present with man, and desires to fill him with heaven, but evils stand in the way of its being received; so far, therefore, as the hells are removed, that is, so far as man refrains from evils, so far the Lord with heaven flows in. The Lord here says that He "has the keys of hell and of death," because it is said immediately before that He is "alive unto the ages of the ages," by which is meant that from Him is eternal life; and so far as the Lord is received in faith and in love so far as He is in man, and so far as He is in man so far He removes evils, thus the hells and eternal death... By "hell" evils of every kind are signified, because all evils are from hell. Whatever man thinks and wills is either from hell or from heaven. If he thinks and wills evil it is from hell, but if he thinks and wills good it is from heaven. There is no thought and will in man from any other source. The man who supposes that he thinks and wills from himself is not aware of this; but I can assert from all experience on this subject that every thing that a man thinks and wills is either from one or the other of these sources. For this reason, moreover, the man who thinks and wills evil is actually in hell; and where one actually is while he lives in the world thither will he come after death. He can come into no other place because man's spirit is formed and composed of those things that he thinks and wills. When, therefore, he thinks and wills evil, the whole man is formed and composed of evil, so that he is his own evil in form. From this it is that infernal spirits are altogether images of their own evil, and are monstrosities, horrible according to the kind of evil. Furthermore, the only means whereby a spirit can be formed and constituted for heaven is receiving the Lord in faith and love; for the Lord alone, by His presence in faith and love with man, removes evils, and forms man into an image of heaven, which is an angel. From this it can be seen what is signified by "having the keys of hell and of death." The word "keys" is used because all the hells are closed up, and are opened only when evil spirits are cast into them, and when any are taken out of them, which occurs when evils increase with men. The openings that are then made are called "gates," and as they are called "gates," so also "keys" are mentioned, and these signify the power to open and to shut, since the opening and shutting of gates is effected by means of keys. The keys given to Peter (Matthew 16:18, 19) have a like signification; for by "Peter" is there signified truth from the good which is from the Lord, thus it is meant that the Lord alone, from whom is all the truth of faith and the good of love, has that power (see the little work on The Last Judgment, n. 57)...
88.
Verse 20. The mystery of the seven stars which thou sawest in My right hand, signifies revelation concerning goods and truths, which are all from Him. This is evident from the signification of "mystery," as being what lies concealed in the vision that John had, but here that vision revealed, since in what now follows it is told what is meant by the "seven stars" and by the "seven lampstands." This is evident also from the signification of the "seven stars," as being the knowledges of all things of good and truth, and thence all goods and truths (see above, n. 72); and from the signification of "in My right hand," as meaning, in reference to the Lord, what is from Him (see also, n. 72). From this it is clear that by "the mystery of the seven stars which thou sawest" is signified the revelation of goods and truths, which are all from Him.
89.
And the seven golden lampstands, signifies also concerning the things in the new heaven and in the new earth. This is evident from the signification of the seven "lampstands," as being the new heaven and the new church (see above, n. 62). They are the goods and truths for those who are in the new heaven and the new church...
90.
The seven stars are the angels of the seven churches, signifies those who receive goods and truths from the Lord. This is evident from the signification of the "seven stars," as being goods and truths, all from the Lord (see above, n. 72); also from the signification of "angels," as being those in the heavens who are in like correspondent good and truth with those in the church (of which more in what follows); also from the signification of "seven churches," as being all those who are in truths from good, or in faith from charity, thus all who are of the church (see above, n. 20). From this taken together, it follows as a conclusion that by "the seven stars are the angels of the seven churches" are signified all who receive goods and truths from the Lord. By "angels" are here signified those who in heaven are in like correspondent good and truth with those in the church, because the universal heaven is divided into societies, and the societies are arranged according to the affections of good and truth in general and in particular. These societies correspond to those on earth who are in like affections of good and truth. All these societies are called "angels," and each one is called an "angel;" and a society also when viewed from a distance, and when so presented as to be seen as a one, appears as a single angel (see in the work on Heaven and Hell, n. 62, 68-72). Moreover, there is a complete correspondence of heaven with the church, or of the angels of heaven with the men of the church; through this correspondence heaven makes a one with the church. From this it is clear what is here signified by the "angels of the seven churches," and in the following chapter by the "angel" of each church, where it is said, "Write to the angel of the Ephesian church," "to the angel of the church of the Smyrneans," "to the angel of the Pergmean church," "to the angel of the church of Thyatira," "to the angel of the church in Sardis," "to the angel of the Philadelphian church," and "to the angel of the Laodicean church;" the command evidently was to write, not to angels but to churches, that is, to those who are in such good and truth from the Lord and who are described by each church (of whom we shall treat in what follows). (That in the Word by "angel" nothing else is meant but good and truth which are from the Lord with angel and man, will be more fully shown in the following pages; in the meantime see what is shown concerning the heavens and the angelic societies in the work on Heaven and Hell, since without knowledge of these things from that source, what is said of angels in the following pages can be but little understood; for knowledge must precede if the understanding is to be illustrated.)
91.
And the seven golden lampstands which thou sawest are the seven churches, signifies that all such are in the new heaven and in the new church. This is evident from the signification of the "seven lampstands," as being the new heaven and the new church (see above, n. 62); and also from the signification of the "seven churches," as being those who are in truths from good or in faith from charity (see also above, n. 20). From this it is clear that by the "seven lampstands are the seven churches" all who will be in the new heaven and in the new church are signified. All things in Revelation have regard to that which is signified by the "seven golden lampstands," that is, to the new heaven and the new church, as to their end and conclusion; consequently, these are treated of in the final chapters. The remaining things that come between are such things as stand in the way, and are to be removed, as what is said of the "dragon" and of the "beasts of Babylon." When these no longer oppose, or when they are removed, the new heaven and the new church come forth and are manifest...
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