Revelation 3:11 Behold, I come quickly means?

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¹¹ Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. -Revelation 3:11 Bible, King James Version (KJV)

 Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

216.
Verse 11. Behold, I come quickly, signifies that this is certain...
 
217.
Hold what thou hast, signifies steadfastness in a state of faith from charity even unto the end...
 
218.

That no one take thy crown, signifies lest intelligence should perish... since evils and falsities therefrom take away man's intelligence; for intelligence pertains to truth, and this is taken away from man by evil spirits when he is in evils, because he is then associated with them; and what is thus taken away perishes.

Revelation 3:9 What does the synagogue of Satan signify?

⁹ Behold, I will make them of the synagogue of Satan... -Revelation 3:9 Bible, King James Version (KJV)


 Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

n.120 But are a synagogue of Satan, signifies the doctrine of all falsities with these. This is evident from the signification of "synagogue," as being doctrine; and from the signification of "Satan," as being the hell from which are all falsities. There are two kinds of hells, one in which those are who are in evils, and the other in which those are who are in the falsities of evil. The hell in which those are who are in evils is called, in one word, Devil, and that in which those are who are in the falsities of evil is called, in one word, Satan. That the hells are thus named is totally unknown to those who know nothing about the hells, but have adopted the belief that the devil was created an angel of light, and because he rebelled was cast down with his crew, and thus hell was made. (That the hells are called Devil and Satan may be seen in the work on Heaven and Hell, n. 311, 544, 553; and in the small work on The Last Judgment, in the chapter where it is shown that Heaven and Hell are from the Human Race, n. 14-22.) Let it be known, moreover, that as all goods and truths are from the Lord out of the heavens, so all evils and falsities are out of the hells. He is greatly deceived who believes that goods and truths have any other source than out of the heavens from the Lord, or that evils and falsities have any other source than out of the hells. Man is simply a receptacle of these, and to whichever he turns himself of that he is a recipient. If he turns himself towards heaven, which is effected by the goods of love and the truths of faith, he receives goods and truths from the Lord; but if he turns himself towards hell, which is effected by the evils of love and falsities of faith, he receives evils and falsities from the hells. Now as all evils and falsities are from the hells, and as the hells are called, in one word, either Devil or Satan, it follows that by Devil are also signified all evils, and by Satan all falsities. From this it is that by a "synagogue of Satan" the doctrine of all falsities is signified. By "synagogue" doctrine is signified, because in the synagogues there was instruction, and differences in matters of doctrine were also adjusted...

The Voice of the I AM, 1974, June, p6

"...the mass of accumulation of mankind's discord-We speak of it as the anti-Christ..." -Beloved Lord the Maha Chohan 

 

Revelation 3:7 What does the key of David signify?

⁷ And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; -Revelation 3:7 King James Version (KJV)

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

203.

Verse 7. And to the angel of the church in Philadelphia write, signifies those of the church who are in the faith of charity. This is evident from the things written to the angel of this church understood in the internal sense, for (as was said above, n. 20) the "seven churches" mean, not seven churches, but all persons whatever who are of the church, or all things whatsoever with man that constitute the church; for "seven" in the Word means all persons and all things; for every number in the Word signifies something either of thing or state, as can be most plainly seen in this prophetic book, in which numbers are so frequently mentioned... (That all numbers in the Word signify things and states, see in the work on Heaven and Hell, n. 263.)...

205

He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth... The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms... [2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel: They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezek. 37:23-25)... It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, [Essence] and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. [Existence] ...The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

206

He that openeth and no one shutteth, and shutteth and no one openeth, signifies power to admit into heaven all who are in the faith of charity, and to remove from heaven all who are not. This is evident from the signification of "that openeth and no one shutteth," as being, in reference to the Lord, to admit into heaven...; and from the signification of "and shutteth and no one openeth," as being to remove from heaven. The former means to admit into heaven, and the latter to remove from heaven, because the Lord alone opens heaven to those who are admitted. This no man, spirit, or angel can do from himself. How this is shall be explained in a few words. When a man after death is in such a state that he can be admitted into heaven, there appears to him a way that leads to the heavenly society in which he is to be; until he is in this state the way thither does not appear to him; this way is opened to him by the Lord only. Such is each one's introduction and admission into heaven. The same is true of the evil man after death. When he is in the state for passing into hell, a way appears to him that leads to the infernal society in which he is to be; until he is in this state the way thither does not appear to him. The reason of this is that ways in the spiritual world appear to each one according to the intention of his thought, thus according to the affection of his love. When, therefore, a spirit has been brought into his reigning love (for everyone after death is brought into that love), then ways to the society where his love reigns appear. From this it is clear that it is love itself that opens; and as all the love of good and truth is from the Lord, it follows that the Lord alone opens the ways for those who are admitted into heaven. On the other hand, as all the love of evil and of falsity is from the man or spirit only, it follows that the spirit himself opens for himself the way to hell. (These things may be seen more clearly in the work on Heaven and Hell, n. 545-550, where it is shown that the Lord casts no one into hell, but that it is the spirit who casts himself thither. That ways in the spiritual world appear to everyone according to the intention of his thought, thus according to the affection of his love, see in the same work, n. 479, 590.) [2] As regards the hells, they are all shut, and can in no wise be opened except by the Lord's permission; they are shut because of the evils and falsities that are continually striving to break out from them and do harm to those who are in goods and truths from the Lord (about which see also in the work on Heaven and Hell, n. 584-592). From this then it is clear how it is and thence how it is to be understood that, "He that hath the key of David openeth and no one shutteth, and shutteth and no one openeth." Heaven is opened to those who are in the faith of charity, and is shut to those who are not, for those who are in the faith of charity are here treated of (see above, n. 203), and those who are in the faith of charity are in Divine truth from the Lord, and Divine truth from the Lord has all power, as was shown in the articles that immediately precede. [3] Similar to what is here meant by the "key of David" is the signification of the "key of Peter," thus referred to in Matthew: I say unto thee, Thou art Peter, and upon this Rock I will build My church; and the gates of hell shall not prevail over it. And unto thee will I give the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18-19). "Peter" here, in like manner as "David," signifies in the highest sense, Divine truth proceeding from the Lord's Divine good, and in the internal sense, every truth from good that is from the Lord. The "rock" [petra] that is spoken of in the Word where Peter is mentioned, and from which Peter's name is derived, has a like signification. The Lord's twelve disciples represented all the truths and goods of the church in the complex; Peter represented truth or faith, James charity, and John the works of charity. But here Peter represented faith from charity, or truth from good which is from the Lord because Peter here acknowledged the Lord in heart, saying: Thou art the Christ, the Son of the living God. And Jesus answering, said, Blessed art thou, Simon Bar-Jonah; for flesh and blood hath not revealed it unto thee, but My Father, who is in the heavens. I say unto thee, Thou art Peter, etc. (Matt. 16:16-18,...). (This may be seen illustrated in The small work on The Last Judgment, n. 57.) [4] There is a like meaning in the Lord's words to the rest of the disciples, in Matthew: Jesus said to His disciples, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven (Matt. 18:18)...

Revelation 3:1-2 The church in Sardis is dead

 

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

181.

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.

183.

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).

184.

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...

185.

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.

186.

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.)

 

Revelation 2:26,28 I will give him the morning Star

²⁶ And he that overcometh, and keepeth my works unto the end, to him...
²⁸ ...I will give him the morning star.
-Revelation 2:26-28 King James Version (KJV)

Abell 1689: A Galaxy Cluster By Smithsonian Institution 

(Flickr: Creative Commons)

The Physical Plane consists of Worlds which reflect varying degrees of glory. In time we will all progress spiritually to dwell on ever more glorious Worlds. Our Sun is a Celestial Kingdom of Heaven on this Physical Plane and It is Home to the Ascended Masters Who reside there. The Great Central Sun is an even more glorious World where the Cosmic Masters reside. Our Sun is apparently one of seven Suns which revolve around the Great Central Sun.

The Elohim Cyclopea points out that; you must go back to the Source from whence you came- the Great Central Sun- and there the Pattern of Perfection… can you draw back into yourselves. (The “I AM” Discourses Volume 14 p121) 

When Jesus spoke of His Heavenly Father in the Bible He was referring to His Mighty I AM Presence and the Great Central Sun on which It resides. There on the Great Central Sun we gained our Individualization and became human beings millions of years ago. As I understand it, the Electronic Body of our I AM Presence dwells on the Physical Sun therefore when we become one with this Higher Self we can dwell on the Physical Sun as an Ascended Master. Our I AM Presence Itself dwells on the Great Central Sun so when we become literally one with this Higher Self we can dwell on this Star as a Cosmic Being.

Revelation 2:26-28 What does, he shall rule the nations signify?

                                                   ^{Matthew 17:5 Artwork | Bible Art}

²⁶ And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:

²⁷ And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. 

²⁸ And I will give him the morning star.
 -Revelation 2:26-28 King James Version (KJV)

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

174
Verse 26. And he that overcometh and keepeth My works unto the end, signifies perseverance in love and faith after combat against these loves [of self and the world] and their removal as far as possible. This is evident from the signification of "overcoming" as being to fight against the delights of the loves of self and of the world, and to remove them... It is evident also from the signification of "keeping unto the end," as being perseverance even unto death; for he who perseveres even unto death in love and faith is saved; for such as he then is in respect to his life, he thenceforth remains... It is evident also from the signification of "works" as being the things of love and faith in cause and in effect, that is in internals and in externals... It is said, "keepeth My works," because everything of love and faith, and every opening of the internal and its conjunction with the external is from the Lord alone; therefore the "works," by which these are signified, are not man's, but the Lord's with man; and consequently it is said, "My works."

175.

I will give him power over the nations, signifies over the evils within him, which will then be scattered by the Lord... It is said that evils will be scattered by the Lord, for the Lord scatters evils by means of truths. He first discovers them to man by means of truths, and when man acknowledges the evils, the Lord scatters them. (That the Lord alone does this, see The Doctrine of the New Jerusalem, n. 200.) "Nations and peoples" are often mentioned in the Word, and those who know nothing of the spiritual or internal sense of the Word, believe that peoples and nations are to be understood. But "peoples" mean those who are in truths, or in the contrary sense those who are in falsities, and "nations" those who are in goods, or in the contrary sense, those who are in evils. And as such are meant by "peoples" and by "nations," so abstractly from persons "peoples" mean truths or falsities, and "nations" goods and evils; for the true spiritual sense is abstracted from persons, spaces, times, and like things, that are proper to nature... [3] That "nations" in the Word signify either goods or evils, and "people" either truths or falsities, can be seen from the following passages... In Revelation: The glory and honor of the nations shall be brought into the New Jerusalem (Rev. 21:26) ...[8] That by "nations" in a contrary sense those who are in evils are meant, and in the abstract, evils themselves, can be seen from the following passages... [12] In Luke: Then they shall fall by the edge of the sword, and shall be led captive among all nations, and at length Jerusalem shall be trodden down by the nations, until the time of the nations be fulfilled. Then there shall be signs in sun, moon, and stars, and upon the earth anguish of nations, the sea and the waves roaring (Luke 21:24-25). The consummation of the age is here treated of, which is the last time of the church, when there is no longer any faith because there is no charity, or no truth because there is no good. This is here described by correspondences: "to fall by the edge of the sword" is to be destroyed by falsities; "to be led captive among all nations" is to be possessed by evils of every kind; "Jerusalem, which shall be trodden down," is the church; the "sun" is love to the Lord; the "moon" faith in Him; the "stars" the knowledges of good and truth; the "signs" in them mean that these are to perish; "the sea and the waves that shall roar" are fallacies and reasonings therefrom. [13] In Matthew: Nation shall rise up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places. And they shall deliver you unto affliction, and ye shall be hated of all the nations for My name's sake (Matt. 24:7, 9; Luke 21:10, 11). These things also were said by the Lord respecting the last time of the church; and by "nation shall rise up against nation, and kingdom against kingdom" is signified that there will be conflicts of evils and falsities among themselves; by "famines and pestilences" are signified the failure and wasting of truths; by "earthquakes" the perversion of the church; by "being hated of all nations" is signified to be hated by all who are in evil; "the name of the Lord," for the sake of which they shall be hated, signifies all things of love and faith whereby the Lord is worshiped (see above, n. 102, 135)... 

176.

Verse 27 And He shall rule them with an iron rod, signifies that He is about to chastise evils by means of truths that are in the natural man... It is evident also from the signification of "an iron rod," as being truths that are in the natural man; a "rod" or "staff" signifies the power by which chastisement is effected; and "iron" truths in the natural man which chastise. (That a "rod" or "staff:" is power, see Arcana Coelestia, n. 4013, 4015, 4876, 4936, 6947, 7011, 7026, 7568, 7572; that it is for this reason that kings have a scepter, which is a short staff, n. 4581, 4876.) "Iron" signifies truths in the natural man, because metals, as well as the other things of the earth, by correspondence signify things spiritual and celestial, all of which have reference to truths and goods. "Gold" signifies the good of the internal man; "silver" its truth; "copper" or "brass" the good of the external or natural man; "iron" its truth. For this reason the ages were called by the ancients after the names of the metals, namely, Golden, Silver, Copper, and Iron; the Golden Age from the most ancient men, who lived in the good of love; the Silver Age from the ancients after them who lived in truths from that good; the Copper Age from their posterity who were in external or natural good; the Iron Age from the posterity of these who were in natural truth alone without good. Natural truth is truth in the memory, not in the life; truth of life is good. (But more about this correspondence in the work on Heaven and Hell, n. 104, 115.) [2] The successive states of the church, even until the coming of the Lord, are meant by the "gold," the "silver," the "brass," and the "iron," of which the statue seen by Nebuchadnezzar in a dream was composed, which is thus described in Daniel: His head was good gold, his breast and his arms silver, his belly and his thighs brass, his legs iron, his feet part iron and part clay. A stone was cut out of the rock, and it smote the image upon his feet that were iron and clay, and brake them to pieces. Whereas thou sawest the feet partly of potter's clay and partly of iron, it signifies that the kingdom shall be divided; the kingdom shall be partly strong, and partly broken. Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay (Dan. 2:32-34, 41-43). By "the head which was good gold," the first state of the church is meant, when men were in the good of love to the Lord; by "the breast and arms which were silver," the second state of the church is meant, when they were in truths from that good; by "the belly and thighs which were of brass," the following third state of the church, when they were no longer in spiritual good but in natural good, for "brass" signifies natural good; by "the legs which were of iron," the fourth state of the church is meant, when natural good was no more, but truth only; but by "the feet which were of iron and clay," the last state of the church is meant when there are both truth and falsity, truth in the Word and falsity in doctrine; when the truths of the Word are falsified, and doctrine is drawn from truths falsified, the state of the church is "partly iron and partly clay," thus the kingdom is "partly strong and partly broken." "The kingdom" here is the church; it is therefore called also "the kingdom of God." That truths are thus mixed with falsities, but still they do not cohere, is meant by these words, "Whereas thou sawest the iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cleave one to another, even as iron doth not mingle with clay." "The seed of man" is Divine truth, which is in the Word... That "potter's clay" signifies the falsities that are in the natural man, will be seen in the following article (n. 177). By "the stone cut of the rock," which "smote the image upon his feet," the Lord by means of Divine truth is meant, and the destruction of falsities not cohering with truths from the Word... Because "iron" signifies truths in the natural man, "the feet of the statue" were seen to be "of iron," for "feet" signify the natural... [4] These passages are cited that it may be known what is meant by the "iron rod," namely, the power whereby the Lord chastises the evils and disperses the falsities that are in the natural man; for a "rod" or "staff" signifies power (as was said above), and "iron" signifies truths in the natural man. The Lord chastises evils and disperses falsities by means of truths in the natural man, because all evils and the falsities therefrom have their seat in the natural man, and none in the spiritual or internal man. The internal man does not receive evils and falsities, but is closed against them. And as all evils and falsities have their seat in the natural man, they must needs be chastised and dispersed by means of such things as are there, which are truths in the natural man. Truths in the natural man are knowledges and cognitions, from which man can think, reason, and conclude naturally respecting the truths and goods of the church, and the falsities and evils which are opposed to these, and can consequently be in some natural illustration [or understanding] when he reads the Word. For the Word in the letter is not understood without illustration; and illustration is either spiritual or natural. Spiritual illustration is only with those who are spiritual; and the spiritual are those that are of the good of love and charity and in truths therefrom; while mere natural illustration is with those who are natural (see in the work on Heaven and Hell, n. 153, 425, 455; and above, n. 140). Moreover, those who are spiritual have, whilst they live in the world, illustration in the natural; but this springs from illustration in the spiritual; for with them the Lord flows in through the spiritual or internal man into the natural or external, and thus illustrates it, from which enlightenment man can see what is true and good, and what is false and evil, and when he sees that, the Lord scatters the evils and the falsities that are in the natural man, by means of the truths and goods that are also there and that make one with the goods and truths in the spiritual or internal man (see in The Doctrine of the New Jerusalem, on Sciences and knowledges, what they effect, n. 51, and on Influx, n. 277,278). [5] From this it can now be seen what is signified by "the iron rod," with which the Lord is to rule the nations, that is, chastise the evils that are in the natural man. These things are said to the angel of this church, because in what is written to this angel the internal and external man and their conjunction are treated of; for when the internal and the external or the spiritual and the natural are conjoined, the Lord chastises the evils and falsities that are in the natural man, and this by means of the knowledges of truth and good. But with those with whom the internal and external man are not conjoined, evils and falsities cannot be chastised and scattered, since they receive nothing from heaven through the spiritual man, but all things they receive are from the world; and these their rational [belief] favors, and supplies confirmations... 

 177

As earthen vessels shall they be shivered, signifies the total dispersion of falsities. This is evident from the signification of "earthen vessels," as being such things in the natural man as are from self-intelligence; and all things in the natural man that have respect to the things of heaven and the church and which are from self-intelligence are falsities... It is evident also from the signification of being "shivered," as being to be dispersed; "to disperse" is said of falsities, as "to shiver" is said of earthen vessels... Those who think from self-intelligence think from the world; for man, from his proprium [what is his own] loves only the things of the world and of self, and what he loves he also sees and perceives; the things he loves he calls goods, and the things he sees and perceives therefrom he calls truths; but these goods, which from love he so calls, are evils, and the truths which he sees from that love are falsities, since they spring forth from the loves of self and of the world, which loves are contrary to the loves of heaven, which are love to the Lord and love to the neighbor... [2] Those, therefore, who read the Word solely for repute [reputation] of erudition, [the quality of having or showing great knowledge or learning] or to acquire fame that they may be exalted to honors or may gain wealth, never see and perceive truths, but falsities instead; and the truths that stand out before the eyes in the Word they either pass by as if not seen or they falsify them. The reason is, that to read the Word solely for the repute of erudition or for fame, that they may be exalted to honors and gain wealth, is to read it for the sake of self and the world... thus from the loves of self and the world. And as these loves are of man's proprium [man's self] so the things that man sees and perceives from them are from self-intelligence. [3] But those who read the Word from the spiritual affection of truth, which affection is a love of knowing truth because it is truth, see truths in the Word, and rejoice in heart when they see them; and this because they are in illustration [or understanding] from the Lord. Illustration descends from the Lord through heaven from the light there, which light is Divine truth. It is therefore given to them to see truths from the light of truth, and this in the Word, because the Word is Divine truth, and in it are stored up all the truths of heaven. But those only are in this illustration who are in the two loves of heaven, which are love to the Lord and love towards the neighbor; for these loves open the inner or higher mind, which is formed to receive the light of heaven, and through that mind in them the light of heaven flows in and illustrates... Such as these do not think from self-intelligence when they read the Word. The especial reason why these do not think from their self-intelligence when they read the Word is, that their interior or spiritual mind looks to the Lord, and the Lord then elevates it up to Himself, and with it the lower or natural mind, thus withdrawing it from man's proprium [man's self] which cannot be done with those who have regard first and foremost to themselves and the world. [4] From this it can be seen that man from self-intelligence perceives nothing but evils and sees nothing but falsities... When the internal or spiritual man, in which is the inner or higher mind of which we have just spoken, is opened, then the Lord subdues the evils and disperses the falsities which are in the external or natural man. These things, then, are what are meant in the spiritual sense by this, that the Son of man is to "give them power over the nations, and He shall rule them with an iron rod, and as earthen vessels they shall be shivered." ...[10]... "A potter's vessel" or "earthen vessel" signifies falsity, because it corresponds to something fabricated, and what is fabricated is a product of man's self-intelligence; it was from this correspondence that the prophets were commanded to do such things as are mentioned above. 

178.

As I also have received from my Father, signifies comparatively as the Lord did from His Divine Human, when He glorified His Human, namely, that He dissipated all evils and falsities arising from the human that He had from the mother. By "the Father" here the Divine in Himself, or that which He had from conception, is meant, for this Divine was one with the Father, as He declares. It is said comparatively, for as the Lord glorified His Human, so He regenerates man; that is, as He united His Divine to the Human and the Human to the Divine, so He conjoins the internal to the external and the external to the internal with man. (But as this arcanum cannot be explained in a few words so as to be understood, consult what has been shown respecting it in The Doctrine of the New Jerusalem, n. 280-297, and in the passages cited from the Arcana Coelestia in that work, n. 185, 298-307, in which it is fully explained.) 

179.

Verse 28. And I will give him the morning star, signifies intelligence and wisdom from the Lord's Divine Human. This is evident from the signification of "stars," as being the knowledges of good and truth (see above, n. 72); and as they signify the knowledges of good and truth, they also signify intelligence and wisdom, for all intelligence and wisdom come by means of the knowledges of good and truth. It is evident also from the signification of "morning" as being the Lord in respect to His Divine Human, therefore "the morning star" means intelligence and wisdom from Him. "Morning" is often mentioned in the Word, and its signification varies according to the connection in the internal sense; in the highest sense it signifies the Lord, and also His coming; in the internal sense it signifies His kingdom and church, and their state of peace. Moreover, it signifies the first state of a new church, and also a state of love, and a state of illustration, consequently a state of intelligence and wisdom, and also a state of the conjunction of good and truth, the state in which the internal man is conjoined to the external. "Morning" has such various significations, because in the highest sense it signifies the Lord's Divine Human; it therefore also signifies all things that proceed from the Divine Human, for the Lord is in those things that proceed from Him, even so that it is He there. [2] The Divine Human of the Lord in the highest sense is meant by "morning," because the Lord is the sun of the angelic heaven, and the sun of that heaven does not advance from morning to evening, or from rising to setting, as the sun of the world apparently does, but remains constantly in its place, in front above the heavens; consequently the sun is always in the morning there, and never in the evening. And since all the intelligence and wisdom that the angels have comes from the Lord as their sun, their state of love, and state of wisdom and intelligence, and in general their state of illustration is signified by "morning;" for these proceed from the Lord as a sun, and what proceeds from Him is Himself, for from the Divine nothing but what is Divine goes forth, and everything Divine is Himself. (That the Lord is the sun of the angelic heaven, and that from Him as a sun there exist all love, wisdom, and intelligence, and in general all illustration in respect to Divine truths, from which is wisdom, see in the work on Heaven and Hell, n. 116-125, 126-143, 155, 156.) ...[10] ...the Lord Himself also is called "the Morning Star" in Revelation: I am the root and the offspring of David, the bright and Morning Star (Rev. 22:16). He is likewise called a Star (Num. 24:17).

 

Revelation 2:23 What does, I search the reins and hearts signify?

 

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²³...I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. -Revelation 2:23 Bible, King James Version (KJV)

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

n.167 And all [the churches] shall know that I am He that searcheth the reins and hearts signifies the acknowledgment of all who are of the church, that the Lord alone knows and explores the exteriors and interiors and the things that are of faith and love. This is evident... also from the signification of "reins" as being the truths of faith and their purification from falsities; also from the signification of "hearts," as being the goods of love... To "search the reins and the heart" signifies also to explore the exteriors and the interiors of man, because truth is without and good is within; and spiritual good, which in its essence is truth, and in particular is signified by the "reins," is exterior good; while celestial good which in particular is signified by the "heart," is interior good. (This can be seen more fully from what is shown respecting The Spiritual Kingdom and the Celestial Kingdom, in the work on Heaven and Hell, n. 20-26.)

n.168 And I will give to each one of you according to your works, signifies eternal blessedness according to one's internal in the external... It is said, eternal blessedness according to the internal in the external, because all heavenly blessedness with man, spirit, and angel flows in through the internal into their external; for their internal is formed for the reception of all things of heaven, and their external for the reception of all things of the world; therefore there is heavenly blessedness with those only with whom the internal has been opened and formed after the image of heaven; and not with those in whom the internal has been shut...