3 And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. -Revelation 3:1-2 King James Version (KJV)
Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
EXPOSITION. ...1. "And to the angel of the church in Sardis write" signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom (n. 182); "these things saith he that hath the seven spirits of God," signifies the Lord, from whom are all the truths of heaven and of the church (n. 183); "and the seven stars," signifies from whom are all the knowledges of truth and good (n. 184); "I know thy works," signifies the things that are of their life (n. 185); "that thou hast a name that thou livest, and art dead," signifies the quality of their thought, in that they think themselves to be alive because they are living a moral life, when yet they are dead (n. 186). 2. "Be wakeful," signifies that they should acquire for themselves life (n. 187); "and confirm the things remaining that are about to die," signifies in order that the things that belong to the moral life may be vivified (n. 188); "for I have not found thy works full before God," signifies that otherwise the Divine is not in the moral life (n. 189)...
182.
Verse 1. And to the angel of the church in Sardis write, signifies those who live a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and for intelligence and wisdom therefrom. This is evident from what is written to the angel of this church, from which, when viewed in the internal or spiritual sense, it can be seen that those who live a moral but not a spiritual life, because they have little regard for the knowledges of the spiritual things and for intelligence and wisdom therefrom, are here treated of. But before unfolding the things that follow as to their spiritual sense, it is necessary to explain and open what moral life is and what spiritual life is, also what moral life from spiritual life is, and what moral life apart from spiritual life. Moral life is acting well, sincerely, and justly with one's companions in all the affairs and occupations of life; in a word, it is the life that is apparent before men, because it is the life lived with them. But this life has a two-fold origin; it is either from the love of self and the world, or it is from love to God and love towards the neighbor. [2] Moral life from the love of self and the world is not in itself moral life, although it seems to be moral; for the man acting thus acts well, sincerely, and justly for the sake of self and the world only, and what is good, sincere, and just serves him as means to an end, which is, either that he may be raised above others and rule over them, or that he may gain wealth; and of these things he thinks in his spirit, or when he is by himself secretly; but these things that he thinks he does not dare to avow openly, because they would destroy the good opinion others have of him, and thus destroy the means by which he wishes to attain his ends. From this it can be seen that there lies within the moral life of such a man nothing else than to acquire all things in preference to others, thus that he wishes to have all others to serve him, or to gain possession of their goods; from which it is evident that his moral life is not in itself a moral life; for if he should gain what he aims at, or what he has as an end, he would subject others to himself as slaves, and would deprive them of their goods... Such a life, regarded in itself, is merely craftiness and fraud. And this also becomes clearly evident in the case of those with whom these external bonds are released, as takes place, when engaged in lawsuits against their fellows, when they desire nothing so much as to subvert justice, and secure the good will of the judge or the favor of the king, and this secretly, that they may deprive others of their goods; and when they obtain this, they rejoice in spirit and in heart. This is still more evident in the case of kings who place honor in wars and victories, that they find the highest joy of their hearts in subjugating provinces and kingdoms, and where resistance is made, in depriving the vanquished of all their goods, and even of life. Such also is the delight of many who engage at such times in military service. This becomes still more evident with all of this character when they become spirits, which is immediately after the death of the body. As they then think and act from their spirit, they rush into every wickedness according to their love, however morally they may have lived in appearance while in the world. [3] But spiritual life is wholly different, because it has a different origin; for it is from love to God and love towards the neighbor. Consequently, the moral life also of those who are spiritual is different, and is a truly moral life; for these, when they think in their spirit, which takes place when they are thinking secretly by themselves, do not think from self and the world, but from the Lord and heaven; for the interiors of their minds, that is, of their thought and will, are actually elevated by the Lord into heaven, and are there conjoined to Him; thus the Lord flows into their thoughts, intentions, and ends, and governs them and withdraws them from their proprium [what is their own], which is solely from the love of self and of the world. The moral life of such persons is, in appearance, like the moral life of those described above, and yet their moral life is spiritual, because it is from a spiritual origin. Their moral life is simply an effect of spiritual life, which is the efficient cause, thus the origin. For they act well, sincerely, and justly with their fellows from fear of God and from love of the neighbor; in these loves the Lord keeps their mind and disposition; consequently when they become spirits, which takes place when the body dies, they think and act intelligently and wisely, and are elevated into heaven. Of these it may be said, that with them every good of love and every truth of faith flows in out of heaven, that is, through heaven from the Lord. But this is not true of those described above; for their good is not the good of heaven, nor is their truth the truth of heaven; but what they call good is the delight of the lust of the flesh, and it is falsity therefrom that they call truth; these flow into them from self and from the world. From this it can also be known what moral life from spiritual life is, and what moral life apart from spiritual life is; namely, that moral life from spiritual life is truly moral life, which may be called spiritual, since it has its cause and origin in the spiritual; but that moral life apart from spiritual life not moral life, and may be called infernal [or hellish,] for so far as the love of self and of the world reign in it, so far it is fraudulent and hypocritical. [4] From what has now been said, the quality of external sanctity may also be inferred (by which is meant worship in churches, prayers, and gestures then), with such as are in the love of self and of the world, and yet live an apparently moral life, namely, that nothing of these is elevated to heaven and is heard there... For the interior thoughts of such, which are of their very spirits, are full of craftiness and fraud against the neighbor; and yet it is through interiors that there is elevation into heaven. Moreover, their worship in churches, and prayers, and gestures at such times, are either the result of habit from infancy, and are thence become familiar, or they are from a principle that such external things contribute everything to salvation, or they are a consequence of there being no business for them at home and abroad on holy days, or of a fear of being regarded as irreligious by their companions. But worship with those who live a moral life from a spiritual origin is altogether different, for it is truly a worship of God, for their prayers are elevated to heaven and are heard, for the Lord leads their prayers through heaven to Himself. (But more may be seen on these subjects in the work on Heaven and Hell, n. 468, 484, 529, 530-534; and above, in the explanation of Revelation n. 107.) These things are premised, because what is written to the angel of this church treats of those who live a moral but not a spiritual life, for the reason that they have little regard for the knowledges of spiritual things.
These things saith He that hath the seven spirits of God, signifies the Lord from whom are all the truths of heaven and of the church... By "the seven spirits of God" all the truths of heaven and of the church are meant, because "the Spirit of God" in the Word signifies Divine truth proceeding from the Lord... "Soul," ...this means in the Word man's spirit... [10] In the same: Jesus cried with a great voice, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He saith of the spirit which they that believe on Him were to receive; the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39). It is clear from this that the Holy Spirit is Divine truth, proceeding from the Lord, which flows in with man, both immediately from the Lord Himself and mediately through angels and spirits; for the Lord says first, that "he who believes on Him, out of His belly shall flow rivers of living water," and then that "He spake this of the spirit which they were to receive;" for "water" in the spiritual sense, signifies truth, and "rivers of living water," Divine truth from the Lord in abundance; the like is therefore meant by "the spirit which they were to receive." (That "water" signifies truth," and "living water" Divine truth," see above, n. 71.) And as Divine truth proceeds from the glorified Human of the Lord and not immediately from the Divine Itself, for this was glorified in Itself from eternity, so it is here said, "the Holy Spirit was not yet, because Jesus was not yet glorified." That to "glorify" is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by His last temptation and victory on the cross, see The Doctrine of the New Jerusalem (n. 293-295, 300-306). [11] It is greatly wondered at in heaven that the man of the church does not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when yet the doctrine received in the whole Christian world teaches that: As is the Father so also is the Son, ...infinite, eternal, omnipotent, God, Lord... Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet they are not two, but one Christ; He is one, but not by changing the Divine into the Human but the Divine took the Human to Itself. He is altogether one, not by a mingling of two natures, but He is a single person, because as body and soul are one man, so God and man is one Christ. (This from the Creed of Athanasius). Now as the Divine and the Human of the Lord are not two, but a single person, and are united as soul and body, it may be known that the Divine which is called the Holy Spirit goes out and proceeds from His Divine through the Human, thus from the Divine Human; for nothing whatever can go forth from the body except from the soul through the body, since all the life of the body is from its soul. And since "As is the Father so is the Son, ...infinite, eternal, omnipotent, God and Lord...," it follows that the proceeding Divine, which is called the Holy Spirit proceeds from the Divine Itself of the Lord through His Human, and not from another Divine that is called the Father; for the Lord teaches that the Father and He are one, and that the Father is in Him and He in the Father (see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and thence believe otherwise, is, the angels said, because they think of the Lord's Human as separate from His Divine, although this is contrary to the doctrine which teaches that the Divine and the Human of the Lord are not two persons, but a single person, united as soul and body. That this should be the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But they have divided the Divine and the Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, because they do not know that when the Lord fully glorified His Human He put off the human from the mother, and put on a Human from the Father (according to what is shown in The Doctrine of the New Jerusalem, n. 295 ...[12] That the "Spirit of God" is Divine truth, and thence spiritual life to the man who receives it, is further evident from these passages... In Matthew: John said, I baptize you with water unto repentance; but He that cometh after me, He shall baptize you with the Holy Spirit and with fire (Matt. 3:11). In the spiritual sense, "to baptize" signifies to regenerate; the "Holy Spirit" is Divine truth, and "fire" Divine good. (That to "baptize" signifies to regenerate, see above, n. 71; and that "fire" signifies the good of love, n. 68.) [13] From this it can now be seen what is meant by the words of the Lord to His disciples: Go ye, baptize into the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19). Here "the Father" is the Divine Itself, "the Son" is the Divine Human, and "the Holy Spirit" is the proceeding Divine which is Divine truth; thus there is one Divine, and yet there is a trine. That this is so the Lord teaches in John: Henceforth ye know the Father, and have seen Him. He that seeth Me seeth the Father. I am in the Father, and the Father in Me (John 14:7, 9-10). [14] Since the proceeding Divine, which is Divine truth, flows in with men immediately, as well as mediately through angels and spirits, it is believed that the Holy Spirit is a third person, distinct from the two called Father and Son. But I can affirm that no one in heaven knows any other Holy Divine than the Divine truth proceeding from the Lord... These passages have been cited that it may be known that "the seven spirits" signify all the truths of heaven and of the church from the Lord. It is made still more manifest that "the seven spirits" are all the truths of heaven and of the church, from these passages in Revelation: The seven lamps of fire burning before the throne are the seven spirits of God (Rev. 4:5). And further: In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth (Rev. 5:6). It is plain that the spirits here are not spirits, from the fact that the "lamps" and the "eyes of the Lamb" are called spirits. "Lamps" signify Divine truths, and "eyes" the understanding of truth; and when predicated of the Lord, His Divine wisdom and intelligence (see above, n. 152).
And the seven stars, signifies from whom are all the knowledges of truth and good. This is evident from the signification of "seven," as being what is full and all things (see above, n. 20, 24), also from the signification of "stars" as being the knowledges of truth and good (see also above, n. 72). It is said to the angel of this church, "These things saith He that hath the seven spirits of God, and the seven stars," because those within the church who are living a moral but not a spiritual life, because they have little regard for the knowledges of spiritual things and thence for intelligence and wisdom, are here treated of; for "the seven spirits of God" signify all the truths of heaven and of the church, and "the seven stars" the knowledges of truth and good; and through these two come all intelligence and wisdom...
I know thy works, signifies the things that are of their life. This is evident from the signification of "works," as being the things that are of man's life, both the good and the evil. "Works" signify the things that are of life because they are the effects of life, for they proceed from the life of everyone. If the life is good the works are good, but if the life is evil the works are evil. The life that is in works is the intention, which is of the will, and of the thought therefrom; and this life is the life of man's spirit; for it is the spirit in man that intends and thinks. Without this life in works they would be only motions like those of automatons. For this reason the wise do not look at the works, but at the life that is in the works, namely, at the intention. This is especially true of the angels who are with man; they do not see his works, but only the intentions of his mind, and conclude therefrom what the man's state is. From this it can be seen that "works" in the spiritual sense mean the life; and as the life of man is diverse, depending mainly upon his love, it is his love that is especially signified by "works;" see above (n. 98, 116). This is why it is said to the angel of each church in the beginning, "I know thy works;" which therefore means that the Lord knows the whole life of man, and its quality in respect to love.
That thou hast a name that thou livest, and art dead, signifies the quality of their thought, in that they think themselves to be alive, because they are living a moral life, when yet they are dead. This is evident from the signification of "name," as being quality of state (see above, n. 148); also from the signification of "living," as being to have spiritual life (of which presently); also from the signification of "being dead," as being not to have spiritual life, but only moral life without it. This is "being dead," because in the Word "life" signifies the life of heaven with man, which is there also called "life eternal;" while "death" signifies the life of hell, which life in the Word is called "death," because it is the privation of the life of heaven. Here, therefore, "thou hast a name that thou livest, and art dead," signifies thinking that they have spiritual life, and thus are saved, because they are living a moral life, when yet they are spiritually dead. But how this is to be understood can be seen from what was said above (n. 182) of each life, spiritual and moral, namely, that moral life apart from spiritual life is the life of the love of self and the love of the world, while moral life that is from spiritual life is a life of love to the Lord and love towards the neighbor; this life is the life of heaven, but the other life is what is called spiritual death. When this is understood (see above, n. 182), it can be known what is meant here by "being alive and yet being dead." [2] That "to live," or "being alive," signifies spiritual life in man, and "being dead" deprivation of that life, and damnation, can be seen from many passages in the Word, of which I will cite the following... In Jeremiah: Behold, I set before you the way of life and the way of death (Jer. 21:8). In John: Jesus said, Verily, verily, I say unto you, he that heareth My Word hath eternal life, and shall not come into condemnation, but shall pass from death into life (John 5:24). [5] It is clear that in these passages "death" means damnation, and "life" salvation. Because "death" is damnation it is also hell, for which reason hell is commonly called "death" in the Word, as in these passages... In David: In death there is no remembrance of Thee; in hell who shall confess Thee? (Ps. 6:5) ...In the same: Jehovah, thou hast brought up my soul from hell; Thou hast made Me to live (Ps. 30:3). In Revelation: A pale horse, and he that sat upon him whose name was death, and hell will follow him (Rev. 6:8). And in another place: Death and hell were cast into the lake of fire (Rev. 20:14). [6] As "death" signifies damnation and hell, its meaning in the following passages is evident... In David: Jehovah, Thou liftest me up from the gates of death (Ps. 9:13)... In John: If any one keep My word he shall never see death (John 8:51). In Revelation: He that overcometh shall not be destroyed in the second death (Rev. 2:11). In another place: Many men died of the waters, because they were made bitter (Rev. 8:11). In the same: The second angel poured out a bowl upon the sea, and it became blood as of one dead, whence every living soul died in the sea (Rev. 16:3). [7] From these passages it can be seen what is meant by "the dead," namely, those who have not in themselves the life of heaven, and consequently are in evils and in falsities therefrom. These are meant also in the following passages... In David: ...He hath made me to sit in darkness, like the dead of eternity (Ps. 143:3). In Matthew: One of His disciples said, Lord, suffer me first to go away and bury my father. Jesus said, Follow Me, and let the dead bury the dead (Matt. 8:21-22)... [8] As "death" signifies damnation and hell, so on the other hand "life" signifies salvation and heaven; as in the passages that follow. In Matthew: Narrow is the gate and straitened is the way which leadeth unto life (Matt. 7:14). In the same: It is good to enter into life with one eye, rather than having two eyes to be cast into the hell of fire (Matt. 18:9). If thou wilt enter into life, keep the commandments (Matt. 19:17). In John: They shall come forth; they that have done good unto the resurrection of life (John 5:29). From this it is that salvation is called "eternal life" (as in Matt. 19:16, 29; 25:46; Mark 10:30, 31; Luke 10:25; 18:18, 30; John 3:14-16, 36; 17:2, 3; and other places). For the same reason heaven is called "the land of the living," as in David: "the land of the living," as in David: O Jehovah, Thou art my reliance, my part in the land of the living (Ps. 142:5). In the same: That thou mayest see the good of Jehovah in the land of the living (Ps. 27:13). In the same: O bless our God, ye peoples, who places our soul among the living (Ps. 66:8, 9) ...[10] And as the Lord is life, so all have life from Him; this also the Lord teaches. In John: He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life (John 3:36). In the same: Jesus said, I came that the sheep may have life. I give unto them eternal life (John 10:10, 28). In the same: He that believeth on Me, though he die, shall live (John 11:25, 26). In the same: Ye will not come to Me, that ye may have life (v. 40). [11] "Life" signifies the Lord, and thence salvation and heaven, because all of life is from one only Fountain, and that only Fountain of life is the Lord, while angels and men are merely forms receiving life from Him. The Life itself that proceeds from the Lord and fills heaven and the world, is the life of His love, and in heaven this appears as light, and because this light is life it enlightens the minds of angels, and enables them to understand and be wise. From this it is that the Lord calls Himself not only "the Life" but also "the Light." As in John: In the beginning was the Word, and the Word was with God, and God was the Word. In Him was life; and the life was the light of men. That was the true Light, which lighteth every man coming into the world (John 1:1, 4-12). In the same: Jesus said, I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). In David: Jehovah, with Thee is the fountain of life, in Thy light shall we see light (Ps. 36:9). The light which is life from the Lord in heaven is there called Divine truth, because it shines in the minds of those who are there, and thence shines before their eyes. From this it is that in the Word "light" signifies Divine truth, and intelligence and wisdom therefrom, and that the Lord Himself is called "the Light." (But this is shown more fully in the work on Heaven and Hell, n. 126-140, 275, which see.) [12] The Lord is the source of everything of life, because He is the sun of the angelic heaven, and the light of that sun is Divine truth, and its heat is Divine good; the two are life. From that origin is all life in heaven and in the world. The spiritual that flows into nature, and gives life there, is from no other source; but it gives life according to reception. (On this also see the work on Heaven and Hell, n. 116-125.) From this it is now evident why it is that the Lord calls Himself "the Life," and why it is that those are said to have life and to live who receive light which is Divine truth, from the Lord, and why those who do not receive it are said not to live, but to be dead. (That there is one only Fountain of life, and that the Lord is that Fountain, see in the work on Heaven and Hell, n. 9; and in The Doctrine of the New Jerusalem, n. 278.)
187.
Verse 2. Be wakeful, signifies that they should acquire for themselves life. This is evident from the signification of "being wakeful," as meaning to be in spiritual life; but here, since those whose life is moral and not yet spiritual are treated of, "Be wakeful" is that they should acquire for themselves spiritual life. This life is meant by "wakefulness" and "being awake," because spiritual life is to moral life, apart from spiritual life, as wakefulness is to sleep, or as noonday light is to the evening, yea, to darkness. But that this is so is not known or perceived by those who are in natural life alone, neither by those who are in moral life apart from spiritual life, for this life also is natural life. They do not know or perceive this, because they are in natural lumen only, and this lumen in comparison with spiritual light is as the darkness of evening to the light of noonday. Moreover, to such the darkness of evening seems like light; for their interior sight, which is that of the thought, is adapted to that darkness, just as the sight of owls, bats, and other birds that fly by night, is adapted to the shade. Consequently they believe themselves to be in light because they are able to reason, when yet they are in darkness. That this is so is manifest from the state of such after death, when they become spirits. They then believe, when with their companions, that they are in light, because they not only see all things that are about them, but also are able to think and speak about any matter whatever; and yet their light, when the light of heaven flows in with them, is changed into darkness, and they become so blind in respect to the understanding as not to be able to think at all. Moreover, when angels who are in the heavens look down on those who are in such lumen, they see nothing there but mere darkness. That spiritual life compared with moral life apart from spiritual life is as wakefulness compared with sleep, can be further seen from this, that those who are in spiritual light are in angelic wisdom and intelligence, which is such as to be incomprehensible and ineffable to those who are in natural lumen alone, and this not only with men while living in the world, but also with the same when after death they become spirits; and when intelligence and wisdom constitute wakefulness. From this it can now be seen that "Be wakeful" here signifies that they should procure for themselves spiritual life. [2] To "be awake" has a similar signification in the following passages. In Matthew: Be awake, therefore, for ye know not in what hour your Lord cometh (Matt. 24:42). In Mark: Be ye awake, for ye know not when the lord of the house cometh, at evening, or at midnight, or at cock-crowing; lest, coming suddenly, he find you sleeping. What I say unto you I say unto all, Be awake (Mark 13:35-37). He that is ignorant of the internal sense of the Word may believe that these words refer to the Last Judgment, and that everyone should be prepared for that; but man's state in respect to love and faith when he dies is what they refer to, for then is his judgment. "Evening," "night," and "cock-crowing" signify such states; "evening" signifying a state of waning faith and charity, which is man's state when he comes into the exercise of his own judgment, and is extinguishing in himself the things that he imbibed in childhood; "night" signifying a state of no faith and charity; "cock-crowing" or "daybreak" the state when faith and charity are beginning, which is, when man loves truths and wishes to be reformed by them. In whatever state a man dies he remains, and according to that he is judged. From this it is evident what is meant by "Be ye awake, lest the Lord coming suddenly find you sleeping. What I say unto you I say unto all, Be awake," namely, that "to be awake" means to receive life from the Lord, which life is spiritual life, and that "sleeping" means living a natural life apart from a spiritual life. (That "evening" signifies a state of waning faith and charity, see Arcana Coelestia, n. 3056, 3197, 3833, 8431, 10134, 10135; "night" a state of no faith or charity, n. 221, 709, 2353, 6000, 7870, 7947; and "daybreak" before morning, or "cock-crowing," the state when faith and charity are beginning, n. 10134.) [3] In Luke: Blessed are those servants whom the Lord when He cometh shall find awake; verily I say unto you, He shall gird himself, and make them recline to eat, and drawing near will minister unto them. Be ye ready; for in an hour that ye think not the Son of man will come (Luke 12:37, 40). Here also, those that "are awake" mean those who are spiritually awake, that is, those who receive spiritual life from the Lord, for these come into the light of intelligence and wisdom respecting Divine truths; but those who do not receive spiritual life remain in obscurity and thick darkness respecting those truths; these, therefore, are asleep, while the former are awake. His "girding himself, making them recline to eat, and drawing near to minister unto them," signifies to communicate to them the goods of heaven, which are all from the Lord. [4] In Matthew: The kingdom of the heavens is like unto ten virgins, five of them were prudent, and five were foolish. While the bridegroom tarried, they all slumbered and slept; but the bridegroom coming, they all arose and trimmed their lamps. And when the foolish came, who had no oil in their lamps, and said, Lord, Lord, open to us, the Lord answered, I say unto you, I know you not. Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh (Matt. 25:1-13). By "the ten virgins" all who are of the church are meant; by "five" some of them are meant; this is what these numbers signify; by "lamps" the things of faith are signified; by "oil" the things of love. By "the five prudent virgins," therefore, those who are in love and in faith therefrom are meant; but by "the five foolish virgins" those who are in no love, but in faith alone. As such are in no spiritual life (for only those who are in love and charity have spiritual life, because they only are in faith), so because such as these are shut out of heaven, it is said unto them, "I say unto you, I know you not." From this it is most evident what is signified by "Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh," namely, that they should receive spiritual life, which those have who are in love and in faith therefrom. (But these things may be seen more fully explained in Arcana Coelestia, n. 4635-4638.) [5] In Luke: Be wakeful, therefore, praying at every season, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man (Luke 21:36). Here, also, "to be wakeful" means to receive spiritual life; "to pray at every season" signifies to prepare oneself. [6] In Revelation: Behold, I come as a thief. Blessed is he that is awake, and keepeth his garments, lest he walk naked (Rev. 16:15). Here "to be awake" signifies to receive spiritual life from the Lord, as is evident from its being said, "Blessed is he that is awake and keepeth his garments, lest he walk naked;" "garments" signifying the knowledges of truth and good by means of which man has spiritual life; and "to walk naked" signifying life without such knowledges as means, thus life not spiritual but merely natural. (That "garments" signify the knowledges of truth and good, see below, n. 195, and that by "naked" is signified the deprivation of these, see Arcana Coelestia, n. 1073, 5433, 5954, 9960.) ...[8] Because "to be awake" signifies to receive spiritual life, therefore "sleeping" signifies natural life apart from spiritual life, since natural life compared with spiritual life is as sleep compared with wakefulness, as has been said above. This is what "sleeping" signifies in Matthew: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept the enemy came and sowed tares among the wheat (Matt. 13:24-25)...
188.
And confirm the things remaining that are about to die, signifies in order that the things that belong to the moral life may be vivified [endowed with life or renewed life.] This is evident from the signification of "confirming," as being to vivify the moral life by means of truths; for truths from the Word are what vivify it; and when it is vivified it is also confirmed, for it then acts as one with the spiritual life; for spiritual life and moral life act as one with those who are spiritual... It is said, "confirm the things remaining that are about to die," which signifies lest the moral life be destroyed by evils and falsities; for moral life apart from spiritual life is nothing else than natural life; since all the good things that man does from a moral life, apart from the spiritual, are from no other origin than from the love of self and the world, that is, from the proprium [one's own], and from the proprium [one's own] nothing flows out except evil and falsity; man, indeed, wishes to be esteemed moral, because by feigning goodness, sincerity, and righteousness in outward form, he may gain ends that have respect to self and the world. From this it is that all things that are with him are in themselves dead, that is, are "about to die," unless they are made alive by truths and goods, which may bring about an opening of the internal spiritual man; for it is by this means that the Lord takes away the evils and falsities that are in the natural.
189.
For I have not found thy works full before God, signifies that otherwise the Divine is not in the moral life. This is evident from the signification of "works," as being the things of life (of which see above, n. 185); here of moral life, because that is here treated of; also from the signification of "not full before God," as being that the Divine is not in that life. The things of moral life, which are here signified by "works," are said to be "full before God," when they are from a spiritual origin, but "not full" when they are not from that origin; for moral life, which is the external life of man, must be either from a spiritual origin or from an origin not spiritual; it is not permitted to be from both, that is, something of it from one origin and something from the other, or something from heaven and something from hell, since this would be to "serve two masters, God and Mammon;" and then the man is "lukewarm, neither cold nor hot." "Works," therefore, must be either "full before God," or they are nothing before God. This is why "I have not found thy works full before God" signifies that the Divine is not in the moral life. The meaning is the same whether it is said a moral life from a spiritual origin or from the Divine, since all spiritual life is from the Divine, for the spiritual means the same as the proceeding Divine, and is the Divine truth in heaven; and all angels of heaven, because they are recipients of this, are spiritual; and the like is true of men who receive Divine truth in faith and life. (What the spiritual is, see The Doctrine of the New Jerusalem, n. 48-49.)
187.
Verse 2. Be wakeful, signifies that they should acquire for themselves life. This is evident from the signification of "being wakeful," as meaning to be in spiritual life; but here, since those whose life is moral and not yet spiritual are treated of, "Be wakeful" is that they should acquire for themselves spiritual life. This life is meant by "wakefulness" and "being awake," because spiritual life is to moral life, apart from spiritual life, as wakefulness is to sleep, or as noonday light is to the evening, yea, to darkness. But that this is so is not known or perceived by those who are in natural life alone, neither by those who are in moral life apart from spiritual life, for this life also is natural life. They do not know or perceive this, because they are in natural lumen only, and this lumen in comparison with spiritual light is as the darkness of evening to the light of noonday. Moreover, to such the darkness of evening seems like light; for their interior sight, which is that of the thought, is adapted to that darkness, just as the sight of owls, bats, and other birds that fly by night, is adapted to the shade. Consequently they believe themselves to be in light because they are able to reason, when yet they are in darkness. That this is so is manifest from the state of such after death, when they become spirits. They then believe, when with their companions, that they are in light, because they not only see all things that are about them, but also are able to think and speak about any matter whatever; and yet their light, when the light of heaven flows in with them, is changed into darkness, and they become so blind in respect to the understanding as not to be able to think at all. Moreover, when angels who are in the heavens look down on those who are in such lumen, they see nothing there but mere darkness. That spiritual life compared with moral life apart from spiritual life is as wakefulness compared with sleep, can be further seen from this, that those who are in spiritual light are in angelic wisdom and intelligence, which is such as to be incomprehensible and ineffable to those who are in natural lumen alone, and this not only with men while living in the world, but also with the same when after death they become spirits; and when intelligence and wisdom constitute wakefulness. From this it can now be seen that "Be wakeful" here signifies that they should procure for themselves spiritual life. [2] To "be awake" has a similar signification in the following passages. In Matthew: Be awake, therefore, for ye know not in what hour your Lord cometh (Matt. 24:42). In Mark: Be ye awake, for ye know not when the lord of the house cometh, at evening, or at midnight, or at cock-crowing; lest, coming suddenly, he find you sleeping. What I say unto you I say unto all, Be awake (Mark 13:35-37). He that is ignorant of the internal sense of the Word may believe that these words refer to the Last Judgment, and that everyone should be prepared for that; but man's state in respect to love and faith when he dies is what they refer to, for then is his judgment. "Evening," "night," and "cock-crowing" signify such states; "evening" signifying a state of waning faith and charity, which is man's state when he comes into the exercise of his own judgment, and is extinguishing in himself the things that he imbibed in childhood; "night" signifying a state of no faith and charity; "cock-crowing" or "daybreak" the state when faith and charity are beginning, which is, when man loves truths and wishes to be reformed by them. In whatever state a man dies he remains, and according to that he is judged. From this it is evident what is meant by "Be ye awake, lest the Lord coming suddenly find you sleeping. What I say unto you I say unto all, Be awake," namely, that "to be awake" means to receive life from the Lord, which life is spiritual life, and that "sleeping" means living a natural life apart from a spiritual life. (That "evening" signifies a state of waning faith and charity, see Arcana Coelestia, n. 3056, 3197, 3833, 8431, 10134, 10135; "night" a state of no faith or charity, n. 221, 709, 2353, 6000, 7870, 7947; and "daybreak" before morning, or "cock-crowing," the state when faith and charity are beginning, n. 10134.) [3] In Luke: Blessed are those servants whom the Lord when He cometh shall find awake; verily I say unto you, He shall gird himself, and make them recline to eat, and drawing near will minister unto them. Be ye ready; for in an hour that ye think not the Son of man will come (Luke 12:37, 40). Here also, those that "are awake" mean those who are spiritually awake, that is, those who receive spiritual life from the Lord, for these come into the light of intelligence and wisdom respecting Divine truths; but those who do not receive spiritual life remain in obscurity and thick darkness respecting those truths; these, therefore, are asleep, while the former are awake. His "girding himself, making them recline to eat, and drawing near to minister unto them," signifies to communicate to them the goods of heaven, which are all from the Lord. [4] In Matthew: The kingdom of the heavens is like unto ten virgins, five of them were prudent, and five were foolish. While the bridegroom tarried, they all slumbered and slept; but the bridegroom coming, they all arose and trimmed their lamps. And when the foolish came, who had no oil in their lamps, and said, Lord, Lord, open to us, the Lord answered, I say unto you, I know you not. Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh (Matt. 25:1-13). By "the ten virgins" all who are of the church are meant; by "five" some of them are meant; this is what these numbers signify; by "lamps" the things of faith are signified; by "oil" the things of love. By "the five prudent virgins," therefore, those who are in love and in faith therefrom are meant; but by "the five foolish virgins" those who are in no love, but in faith alone. As such are in no spiritual life (for only those who are in love and charity have spiritual life, because they only are in faith), so because such as these are shut out of heaven, it is said unto them, "I say unto you, I know you not." From this it is most evident what is signified by "Be awake, therefore, for ye know neither the day nor the hour wherein the Son of man cometh," namely, that they should receive spiritual life, which those have who are in love and in faith therefrom. (But these things may be seen more fully explained in Arcana Coelestia, n. 4635-4638.) [5] In Luke: Be wakeful, therefore, praying at every season, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man (Luke 21:36). Here, also, "to be wakeful" means to receive spiritual life; "to pray at every season" signifies to prepare oneself. [6] In Revelation: Behold, I come as a thief. Blessed is he that is awake, and keepeth his garments, lest he walk naked (Rev. 16:15). Here "to be awake" signifies to receive spiritual life from the Lord, as is evident from its being said, "Blessed is he that is awake and keepeth his garments, lest he walk naked;" "garments" signifying the knowledges of truth and good by means of which man has spiritual life; and "to walk naked" signifying life without such knowledges as means, thus life not spiritual but merely natural. (That "garments" signify the knowledges of truth and good, see below, n. 195, and that by "naked" is signified the deprivation of these, see Arcana Coelestia, n. 1073, 5433, 5954, 9960.) ...[8] Because "to be awake" signifies to receive spiritual life, therefore "sleeping" signifies natural life apart from spiritual life, since natural life compared with spiritual life is as sleep compared with wakefulness, as has been said above. This is what "sleeping" signifies in Matthew: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept the enemy came and sowed tares among the wheat (Matt. 13:24-25)...
188.
And confirm the things remaining that are about to die, signifies in order that the things that belong to the moral life may be vivified [endowed with life or renewed life.] This is evident from the signification of "confirming," as being to vivify the moral life by means of truths; for truths from the Word are what vivify it; and when it is vivified it is also confirmed, for it then acts as one with the spiritual life; for spiritual life and moral life act as one with those who are spiritual... It is said, "confirm the things remaining that are about to die," which signifies lest the moral life be destroyed by evils and falsities; for moral life apart from spiritual life is nothing else than natural life; since all the good things that man does from a moral life, apart from the spiritual, are from no other origin than from the love of self and the world, that is, from the proprium [one's own], and from the proprium [one's own] nothing flows out except evil and falsity; man, indeed, wishes to be esteemed moral, because by feigning goodness, sincerity, and righteousness in outward form, he may gain ends that have respect to self and the world. From this it is that all things that are with him are in themselves dead, that is, are "about to die," unless they are made alive by truths and goods, which may bring about an opening of the internal spiritual man; for it is by this means that the Lord takes away the evils and falsities that are in the natural.
189.
For I have not found thy works full before God, signifies that otherwise the Divine is not in the moral life. This is evident from the signification of "works," as being the things of life (of which see above, n. 185); here of moral life, because that is here treated of; also from the signification of "not full before God," as being that the Divine is not in that life. The things of moral life, which are here signified by "works," are said to be "full before God," when they are from a spiritual origin, but "not full" when they are not from that origin; for moral life, which is the external life of man, must be either from a spiritual origin or from an origin not spiritual; it is not permitted to be from both, that is, something of it from one origin and something from the other, or something from heaven and something from hell, since this would be to "serve two masters, God and Mammon;" and then the man is "lukewarm, neither cold nor hot." "Works," therefore, must be either "full before God," or they are nothing before God. This is why "I have not found thy works full before God" signifies that the Divine is not in the moral life. The meaning is the same whether it is said a moral life from a spiritual origin or from the Divine, since all spiritual life is from the Divine, for the spiritual means the same as the proceeding Divine, and is the Divine truth in heaven; and all angels of heaven, because they are recipients of this, are spiritual; and the like is true of men who receive Divine truth in faith and life. (What the spiritual is, see The Doctrine of the New Jerusalem, n. 48-49.)
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