Spiritual Meaning of
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18. And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath His eyes like unto a flame of fire, and His feet like fine brass.
19. I know thy works, and charity, and ministry, and faith, and thy endurance, and thy works; and the last to be more than the first.
20. But I have a few things against thee, that thou permittest that women Jezebel, who calleth herself a prophetess, to teach, and to seduce My servants to commit whoredom, and to eat idol-sacrifices.
21. And I gave her time to repent of her whoredom, and she repented not.
22. Behold, I will cast her into a bed, and them that commit adultery with her into great affection, except they repent of their works.
23. And I will kill her sons with death. And all the churches shall know that I am He that searcheth the reins and hearts; and I will give unto each one of you according to your works.
24. But unto you, I say, and unto the rest in Thyatira, as many as have not this doctrine, and who have not known the depths of Satan, as they speak; I will put upon you none other burden.
25. Nevertheless, that which ye have, hold fast till I come.
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 in pieces; even as I have received from My Father.
28. And I will give him the morning star.
29. He that hath an ear, let him hear what the Spirit saith unto the churches.To the churches in the Christian world:
Ver. 18. "And unto the angel of the church in Thyatira write," signifies to those and concerning those who are in faith from charity, and thence in good works; and also to those and concerning those, who are in faith separated from charity, and thence in evil works (AR 124). "These things saith the Son of God who hath His eyes like unto a flame of fire," signifies the Lord as to the Divine wisdom of His Divine love (AR 125). "And His feet like fine brass," signifies Divine good natural (AR 126).
Ver. 19. "I know thy works," signifies here, as before (AR 127). "And charity and ministry," signifies the spiritual affection which is called charity, and its operation (AR 128). "And faith, and thy endurance," signifies truth and the desire of acquiring and teaching it (AR 129). "And the last to be more than the first," signifies the increase thereof from the spiritual affection of truth (AR 130).
Ver. 20. "But I have a few things against thee," signifies what follows (AR 131). "That thou permittest that woman Jezebel," signifies that among them there are some in the church who separate faith from charity (AR 132). "Who calleth herself a prophetess," signifies, and who make the doctrine of faith alone the doctrine of the church (AR 133). "To teach and to seduce My servants to commit whoredom," signifies, from which it comes to pass that the truths of the Word are falsified (AR 134). "And to eat idol-sacrifices," signifies the defilement of worship, and profanations (AR 135).
Ver. 21. "And I gave her time to repent of her whoredom, and she repented not," signifies that they who have confirmed themselves in that doctrine do not recede, although they see things contrary to it in the Word (AR 136).
Ver. 22. "Behold, I will cast her into a bed, and them that commit adultery with her into great affliction," signifies that therefore they will be left in their doctrine with falsifications, and that they will be grievously infested by falsities "Except they repent," signifies if they will not desist from separating faith from charity (AR 138).
Ver. 23. "And I will kill her sons with death," signifies that all the truths of the Word will be turned into falsities (AR 139). "And all the churches shall know that I am He that searcheth the reins and hearts," signifies that the church may know that the Lord sees the quality of everyone’s truth, and the quality of his good (AR 140). "And I will give unto each one according to his works," signifies that He gives unto everyone according to the charity and its faith which is in the works (AR 141).
Ver. 24. "But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine," signifies to those with whom the doctrine of faith is separated from charity, and to those with whom the doctrine of faith is joined with charity (AR 142). "And who have not known the depths of Satan," signifies they who do not understand their interiors, which are mere falsities (AR 143). "I will put upon you none other burden," signifies only that they should beware of them (AR 144).
Ver. 25. "Nevertheless, that which ye have, hold fast till I come," signifies that they should retain the few things which they know concerning charity, and thence concerning faith from the Word, and live according to them until the Lord‘s coming (AR 145).
Ver. 26. "And he that overcometh and keepeth My works unto the end," signifies those who are in charity and thence actually in faith, and remain in them to the end of their lives (AR 146). "To him will I give power over the nations," signifies that they shall overcome the evils in themselves which are from hell (AR 147).
Ver. 27. "And he shall rule them with a rod of iron," signifies by truths from the literal sense of the Word, and at the same time by rational things from natural light (AR 148). "As the vessels of a potter shall they be broken in pieces," signifies as of little or no account (AR 149). "Even as I have received from My Father," signifies this from the Lord, who, when He was in the world, procured to Himself all power over the hells, from His Divine which was in Him (AR 150).
Ver. 28. "And I will give him the morning star," signifies intelligence and wisdom then (AR 151).
Ver. 29. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (AR 152).
AR 124. Verse 18. And unto the angel of the church in Thyatira write, signifies, to those and concerning those, who are in faith from charity, and thence in good works; and also to those and concerning those, who are in faith separate from charity, and thence in evil works. That both the former and latter are described by "the church in Thyatira," is evident from what is written to it, when understood in the spiritual sense.
AR 125. These things saith the Son of God, who hath His eyes like unto a flame of fire, signifies the Lord as to the Divine wisdom of His Divine love. That this is the signification, may be seen explained in (AR 48).
AR 126. And His feet like fine brass, signifies the Divine good natural, as is evident from the explanation given in (AR 49).
AR 127. Verse 19. I know thy works, signifies that the Lord sees all their interiors and exteriors at once, which may be seen in (AR 76).
AR 128. And charity and ministry, signifies the spiritual affection which is called charity, and its operation. Charity is a spiritual affection, because charity is love towards the neighbor, and love towards the neighbor is that affection: that "ministry" is its operation, follows from their being called "ministers" in the Word who do the things which are of charity. The man who is a worshiper of God is sometimes called "a servant," and sometimes a "minister," and he is called "a servant of God" who is in truths, and "a minister of God" who is in goods; the reason is, because truth serves good, and good ministers to truth. That he is called "a servant" who is in truths, may be seen in (AR 3); but that he is called "a minister" who is in good, is evident from these passages:--
Ye shall be called the priests of Jehovah, the ministers of our God (Isa. 61:6).
My covenant shall not be broken with the Levites My ministers (Jer. 33:21).
They are called "ministers," because priests represented the Lord as to Divine good.
Bless Jehovah all His hosts, ye ministers of His that do His will (Ps. 103:21, 22).
Jehovah maketh His angels spirits; His ministers a flaming fire (Ps. 104:4).
"Angels spirits" are they who are in truths, and "angels ministers" they who are in goods; "flaming fire" also signifies the good of love. Jesus said:--
Whosoever will be great, let him be your minister; and whosoever will be first, let him be your servant (Matt. 20:26, 27; 23:11, 12).
"Minister" is here predicated of good, and "servant" of truth. The same is signified by "ministering" and "ministry" in (Isaiah 61:6; John 12:26; Luke 12:37). Hence it is evident, that by "charity" and "ministry," is signified spiritual affection and its operation; for good is of charity, and truth is of faith.
AR 129. And thy faith and endurance, signifies truth, and the study to procure and teach it. That "faith" signifies truth, may be seen in (AR 111); and that in such case endurance signifies study and labor of procuring and teaching it, follows as a consequence.
AR 130. And the last to be more than the first, signifies the increase thereof from the spiritual affection of truth, which is charity. By "the last works more than the first," are meant all things of their charity and faith, for these are the interior things from which are works (AR 73, 76, 94). These things increase when charity is in the first place and faith in the second; for charity is the spiritual affection of doing good, and from it comes the spiritual affection of knowing truth, for good loves truth as food does drink, for it desires to be nourished, and is nourished, by truths; hence it is, that they who are in genuine charity have a continual increase of truth. This then is what is signified by "I know thy works the last more than the first."
AR 131. Verse 20. But I have a few things against thee, signifies that the following things may possibly be a stumbling block to them. For what now follows relates to faith separated from charity, which may be a stumbling block to those who are in faith from charity.
AR 132. That thou permittest the woman Jezebel, signifies that among them there are some in the church who separate faith from charity, and make faith alone saving. That faith separated from charity is meant by "the woman Jezebel," is evident from the things which now follow, when they are unfolded in series by means of the spiritual sense and when they are compared with that faith; for these were the evil deeds of Jezebel the wife of Ahab:--
That she went and served Baal, and built him an altar in Samaria, and made a grove (1 Kings 16:31-33).
That she slew the prophets of Jehovah (1 Kings 18:4, 13).
That she wished to kill Elijah (1 Kings 19:1, 2).
That through deceit by substituting false witnesses, she took away the vineyard from Naboth, and killed him (1 Kings 21:6, 7).
That on account of these evil deeds, it was foretold to her by Elijah, that the dogs should eat her (1 Kings 21:23).
That she was thrown down from the window where she stood painted, and that some of her blood was sprinkled upon the wall, and upon the horses which trampled her (2 Kings 9:30-33).
As all the historical as well as the prophetical parts of the Word signify the spiritual things of the church, so also do these; and they signify faith separated from charity, is evident from the spiritual sense, and from collating them together; for by "going and serving Baal," and "building him an altar," and "making a grove," is signified to serve lusts of all kinds, or what is the same, the devil, not thinking of any evil lust, nor of any sin, as they do who have no doctrine of charity and life, but of faith only. By "slaying the prophets," is signified to destroy the truths of doctrine from the Word. By "wishing to kill Elijah," is signified to wish to do the same to the Word itself. By "taking away the vineyard from Naboth and killing him," is signified the church, for "the vineyard" is the church: by "the dogs" which ate her, are signified lusts. By "casting from the window, sprinkling the blood on the wall, and being trampled by the horses," is signified their destruction, for the particulars signify that also; "window" signifies truth in the light; "blood" falsity; "wall" truth in ultimates, "horse" the understanding of the Word. Hence it may be concluded, that these things, collated together, coincide with faith separated from charity, as may further appear from what follows in the Apocalypse, where this faith is treated of.
AR 133. Who calleth herself a prophetess, signifies, and who make it the very doctrine of the church, and found all theology upon it. That by "prophet" in the Word is signified the doctrine of the church, may be seen in (AR 8); therefore the like is signified by "prophetess." It is known that in the Reformed Christian church faith alone has been accepted as the only means of salvation, and that thence the works of charity have been separated from faith, as not saving: hence it is that the entire doctrine of the salvation of man, which is called theology, at this day is that faith, consequently "the woman Jezebel."
AR 134. To teach and to seduce My servants to commit whoredom, signifies, from which it comes to pass that the truths of the Word are falsified. By "to teach and to seduce the servants of the Lord," is meant those who are able and willing to be instructed in truths from the Word; that they are called "servants of the Lord" who are in truths, may be seen in (AR 3, 128); and by "committing whoredom," is signified to adulterate and falsify the Word: that this is signified by "committing whoredom," is, because in every particular of the Word there is the marriage of good and truth, and this marriage is broken when good is separated and taken away from truth. That in every particular of the Word there is the marriage of the Lord and the church, and thence the marriage of good and truth, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (Sacred n. 80-90). From this it is, that "to commit whoredom" signifies to adulterate the goods and falsify the truths of the Word; and because this is spiritual whoredom, therefore also they who from their own reason have falsified the Word, after death, when they come into the spiritual world, become whoremongers: and, what has hitherto been concealed from the world, they who have confirmed themselves in faith alone to the exclusion of works of charity, are in the lust of committing the adultery of a son with his mother. That they are in the lust of committing so abominable a kind of adultery, has often been perceived in the spiritual world. Remember this, and inquire after death, and you will be confirmed. I have not ventured to reveal this before, because it offends the ears. This adultery is signified by the adultery of Reuben with Bilhah his father‘s concubine (Gen. 35:22); for by "Reuben" that faith is signified, for which cause he was cursed by his father Israel, and afterwards his birthright was taken away from him; for his father Israel, prophesying concerning his sons, said of Reuben:--
Reuben my first-born, thou art my strength, and the beginning of my power, light as water, thou shalt not excel, because thou wentest up to thy father’s bed; then thou didst profane it: he went up to my couch (Gen. 49:3, 4).
Therefore his birthright was taken from him.
Reuben was the first-born of Israel; but because he polluted his father‘s couch, his birthright was given unto the sons of Joseph (1 Chron. 5:1).
That by "Reuben" was represented truth from good, or faith from charity, and afterwards truth separated from good, or faith separated from charity, will be seen in the explanation of (Apoc. 7:5). That by "whoredoms" are signified adulterations of good and falsifications of truth in the Word, may appear from the following passages:--
When Joram saw Jehu, he said, Is it peace, Jehu? Who said, What peace, so long as the whoredoms of thy mother Jezebel, and her incantations are so many? (2 Kings 9:22).
By "the whoredoms of Jezebel" are not meant any whoredoms, but her deeds, of which in (AR 132).
Your sons shall be pasturing in the wilderness forty years, and they shall bear your whoredoms (Num. 14:33).
And I will cut off the soul that looketh back to pythons and soothsayers to go a whoring after them (Lev. 20:6).
Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods (Exod. 34:15, 16).
Jerusalem thou didst trust in thy beauty, and didst commit whoredom on account of thy fame, even so that thou didst pour out thy whoredoms on everyone that passed by. Thou didst commit whoredom with the sons of Egypt, thy neighbours, great of flesh, and didst multiply thy whoredom. Thou didst commit whoredom with the sons of Assyria even when there was no satiety to thee with whom thou didst commit whoredom. Thou hast multiplied thy whoredom even to Chaldea. A woman, an adulteress, that taketh strangers instead of her husband. All give reward to their harlots; but thou hast given rewards to all, that they may come unto thee on every side in thy whoredoms. Wherefore, O harlot, hear the word of Jehovah (Ezek. 16:15, 16, 26, 28, 29, 32, 33, 35).
"Jerusalem" in this passage is the Israelitish and Jewish church; by her "whoredoms" are meant adulterations and falsifications of the Word; and because in the Word by "Egypt" is signified the science of the natural man, by "Assyria" ratiocination thence, by "Chaldea" profanation of truth, and by "Babylon" profanation of good, therefore it is said that she committed whoredom with them.
There were two women, the daughters of one mother; they committed whoredom in Egypt; they committed whoredom in their youth; one committed whoredom under Me, and she doted on her lovers, the Assyrians her neighbours. Thus she gave her whoredoms with them; yet she did not abandon her whoredoms in Egypt. The other corrupted her love more than she, and her whoredoms more than the whoredoms of her sister. She added to her whoredoms, she loved the Chaldeans. The sons of Babel came to her to the bed of loves, and they polluted her by their whoredoms (Ezek. 23:2, 3, 5, 7, 8, 11, 14, 16, 17).
Here "the two daughters of one mother" are likewise the Israelitish and Jewish church, whose adulterations and falsifications of the Word are here described as above by "whoredoms." So in the following passages:--
Thou hast committed whoredom with many companions; thou hast profaned the land with thy whoredoms and with thy wickedness. Hast thou seen that which backsliding Israel hath done? going up upon every high mountain, and committing whoredom. Also perfidious Judah went and committed whoredom. So that by the voice of her whoredom, she hath profaned the land; she hath committed adultery with stone and wood (Jer. 3:1, 2, 6, 8, 9).
Run ye to and fro through the streets of Jerusalem, seek if you can find a man, who doeth judgment, and seeketh the truth. When I had satiated them, they committed whoredom and came into the harlot’s house in a crowd (Jer. 5:1, 7).
I have seen thy adulteries, thy neighings, the crime of thy whoredoms, thy abominations on the hills in the field. Woe unto thee, O Jerusalem, wilt thou not be made clean? (Jer. 13:27).
I have seen also in the prophets of Jerusalem a horrible stubbornness, in committing adultery and walking in lies (Jer. 23:14).
They have committed foolishness in Israel, they committed whoredom and spoke My word in My name with lying (Jer. 29:23).
They sinned against Me, I will turn their glory into reproach; they committed whoredom, because they have forsaken Jehovah. Whoredom occupied their heart. Your daughters commit whoredom, and your daughters in law commit adultery (Hos. 4:7, 10, 11, 13).
I know, Ephraim, that he hath altogether committed whoredom, and Israel is polluted (Hos. 5:3).
I have seen a foul thing in the house of Israel; there Ephraim committeth whoredom; Israel is polluted (Hos. 6:10).
"Israel" here is the church, and "Ephraim" is the understanding of the Word, from which, and according to which, the church is; therefore it is said "Ephraim hath committed whoredom, and Israel is polluted." Because the church had falsified the Word, the prophet Hosea was commanded to take unto himself a harlot to wife, saying:--
Take unto thee a woman of whoredoms, and children of whoredoms; for the land, by committing whoredom, hath committed whoredom against Jehovah (Hos. 1:2).
Love a woman beloved of her companion, and an adulteress (Hos. 3:1).
As the Jewish church was such, therefore the Jewish nation was called by the Lord "an adulterous generation" (Matt. 12:39; 16:4; Mark 8:38); and in Isaiah, "a seed of adulterers" (Isaiah 57:3); and in Nahum:--
Woe to the city of bloods, wholly in a lie, a multitude of those pierced, above the multitude of the whoredoms of the harlot, that selleth nations by her whoredoms (Nahum 3:1, 3, 4).
Since "Babylon" adulterates and falsifies the Word more than others in the Christian world, she is therefore called "the great harlot," and the following is said of her in the Apocalypse:--
Babylon hath made all nations to drink of the wine of the anger of her whoredom (Rev. 14:8).
For all nations have drunk of the wine of the wrath of her whoredom, and the kings of the earth have committed whoredom with her (Rev. 18:3).
The angel said, I will show unto thee the judgment of the great harlot, with whom the kings of the earth have committed whoredom (Rev. 17:1, 2).
He hath judged the great harlot, which did corrupt the earth with her whoredom (Rev. 19:2).
From these passages it manifestly appears, that "to commit adultery" and "to commit whoredom" signify to adulterate and falsify the goods and truths of the Word.
AR 135. And to eat idol-sacrifices, signifies the defilement of worship thence, and profanations, as is clear from the explanation given in (AR 114); for they who adulterate goods appropriate to themselves unclean things, by which they defile and profane worship.
AR 136. Verse 21. And I gave her time to repent of her whoredom, and she repented not, signifies that they who have confirmed themselves in that doctrine, will not recede, although they see things contrary to it in the Word. By receding from whoredom, is here signified to recede from falsifying the Word. That they see things contrary to their doctrine, is evident from a thousand passages in the Word, where it is said that evils are to be shunned, and that goods are to be done; also that they who do goods come into heaven, and they who do evils into hell, as also that faith without works is dead and diabolical. But it may be asked, what part of the Word have they falsified, or where have they spiritually committed whoredom with the Word? It may be answered, that they have falsified the whole Word; for the whole Word is nothing else but the doctrine of love to the Lord, and of love towards the neighbor, for the Lord says, that on the commandments concerning those two loves hang all the law and the prophets (Matt. 22:40). There is also in the Word the doctrine of faith, yet not of such faith, but of the faith of love.
AR 137. Verse 22. Behold I will cast her into a bed, and them that commit adultery with her into great affliction, signifies that thus they will be left in their doctrine with the falsifications, and that they will be grievously infested by falsities. That by "bed" is signified doctrine, will be seen presently; that by "committing adultery" falsifications of truth are signified, may be seen in (AR 134, 136); and that by "affliction" is signified infestation from falsities (n. 33, 95, 101); and hence by "great affliction" is signified grievous infestation. That "a bed" signifies doctrine, is from correspondence, for as the body rests in its bed, so does the mind rest in its doctrine. But by "bed" is signified the doctrine which everyone acquires to himself either from the Word, or from his own intelligence, for therein the mind rests and, as it were, sleeps. The beds in which they lie in the spiritual world, are from no other origin; for there everyone‘s bed is according to the quality of his science and intelligence, magnificent for the wise, mean for the unwise, and filthy for falsifiers. This is signified by "a bed" in Luke:--
I say unto you, in that night there shall be two in one bed; the one shall be taken and the other left (Luke 17:34).
This is concerning the Last Judgment; "two in one bed," means two in one doctrine, but not in similar life. In John:--
Jesus saith unto the sick man, Rise, take up thy bed, and walk; and he took up his bed, and walked (John 5:8, 9);
and in Mark:--
Jesus said unto the palsied, Son, thy sins be forgiven thee; and He said unto the Scribes, Whether is it easier to say, Thy sins be forgiven thee, or to say, Take up thy bed, and walk? then He said, Arise, take up thy bed, and walk; and he took up the bed, and went forth from them (Mark 2:5, 9, 11, 12).
That here something is signified by "bed," is evident, because Jesus said, "Whether is it easier to say, Thy sins be forgiven thee, or to say, Take up thy bed and walk?" by "carrying his bed and walking," is signified to meditate in doctrine; it is so understood in heaven. Doctrine is also signified by "bed" in Amos:--
As the shepherd rescueth from the mouth of the lion, so shall the sons of Israel be rescued that dwell in Samaria, in the corner of a bed, and in the extremity of a couch (Amos 3:12).
"In the corner of a bed," and "in the extremity of a couch," means what is more remote from the truths and goods of doctrine. "Bed" and "couch" and "bedchamber" have a similar signification in other places (Isa. 28:20; 57:2, 7, 8; Ezek. 23:41; Amos 6:4; Micah 2:1; Ps. 4:4; 36:4; 41:3; Job 7:13; Lev. 15:4, 5). Since by "Jacob," in the propheticals of the Word, is signified the church as to doctrine, therefore it is said of him, that:--
He bowed himself upon the head of the bed (Gen. 47:31).
That when Joseph came, he sat upon the bed (Gen. 48:2).
That he gathered up his feet upon the bed, and expired (Gen. 49:33).
The doctrine of the church is signified by "Jacob," therefore sometimes, when I have thought of Jacob, there has appeared to me above, in front, a man lying in a bed.
AR 138. Except they repent of their works, signifies if they will not desist from separating faith from charity, and from falsifying the Word, as may appear without further explanation.
AR 139. Verse 23. And I will kill her sons with death, signifies that all the truths of the Word with them will be turned into falsities. By "sons" in the Word, are signified truths, and in the opposite sense, falsities; therefore "to kill sons," signifies to turn truths into falsities, for thus they perish; neither is anything else meant by "the slain and pierced of Jehovah," by "killing her sons with death," is also signified to condemn their falsities. That "sons" signify truths, and in the opposite sense falsities, is, because in the spiritual sense of the Word by generations, are meant spiritual generations, and in like manner by consanguinities and affinities; thus by their names, as by father, mother, sons, daughters, brethren, sisters, sons-in-law, daughters-in-law, and the rest; neither does spiritual generation give birth to any other sons and daughters, than truths and goods. See (AR 542, 543) below.
AR 140. And all the churches shall know that I am He which searcheth the reins and hearts, signifies that the church shall know that the Lord sees the quality of everyone’s truth and the quality of everyone‘s good. By "the seven churches" is signified the whole church, as before; and by "searching the reins and hearts," is signified to see all the things which a man believes and loves, thus the quality of his truth and of his good. That this is the signification of "searching the reins and hearts," is from correspondence, for the Word in its literal sense consists of mere correspondences. The correspondence is from this, that as the reins purify the blood from the impurities which are called urinous, and the heart purifies the blood from the unclean things which are called foul, so the truth of faith purifies man from falsities, and the good of love from evils. Thence it is that the ancients placed love and its affections in the heart, and intelligence and its perceptions in the reins; as may appear from these passages in the Word:--
Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me (Ps. 51:6).
Thou possessest my reins, my bone was not hid from thee when I was made in secret (Ps. 139:13, 15).
My heart was grieved, and I was pricked in my reins, but I am stupid, I do not know (Ps. 73:21, 22).
I Jehovah search the heart, and try the reins, even to give everyone according to his ways (Jer. 17:10).
Thou art near in their mouth, and far from their reins; Thou, O Jehovah, wilt see me, and try my heart (Jer. 12:2, 3).
Jehovah is a judge of justice, trying the reins and the heart (Jer. 11:20; 20:12).
Confirm the just, for it is the just God who trieth the hearts and reins (Ps. 7:9).
Prove me, O Jehovah, and try me, explore my reins and my heart (Ps 26:2).
By "reins" in these places are signified truths of intelligence and faith, and by "heart," the good of love and charity. That "heart" signifies the love and its affections, may be seen in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom (DLW n. 371-393).
AR 141. And I will give unto everyone according to his works, signifies that He gives unto everyone according to the charity and its faith which are in his works. That "works" are the containers of charity and faith, and that charity and faith without works are only like airy images, which vanish as soon as they have appeared, may be seen in (AR 76).
AR 142. Verse 24. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, signifies both to those with whom the doctrine of faith is separated from charity, and to those with whom the doctrine of faith is joined with charity, is evident from what is said above, without further explanation.
AR 143. And who have not known the depths of Satan, as they speak, signifies they who do not understand their interiors, which are mere falsities. That by "Satan" is meant the hell of those who are in falsities, and abstractly, falsities, may be seen in (AR 97); therefore by its "depths" are signified the interiors of the doctrine separated from charity, which are mere falsities. The depths and interiors of that doctrine are what are delivered in their books and lectures in the universities, and thence in their preachings, the nature of which is pointed out in what is prefixed to the first chapter, where their doctrines are quoted; and particularly in what is there adduced concerning Justification by Faith and concerning Good Works; where it may be seen stated that the clergy alone know the arcana of that doctrine, but not the laity, therefore the latter principally are meant by those "who have not known the depths of Satan."
AR 144. I will put upon you none other burden, signifies, only that they should beware of them. The reason is, because they confirm their falsities by reasonings from the natural man, and by some things from the Word which they falsify, for by these they can seduce. They are like serpents in the grass which bite those that pass by; or like concealed poisons which kill the unwary.
AR 145. Verse 25. Nevertheless, that which ye have, hold fast till I come, signifies that they should retain the few things which they know from charity and faith, thence from the Word, and live according to them, until the New Heaven and the New Church are formed, which are the Lord’s coming. For these and no others receive the things which the doctrine of the New Jerusalem teaches concerning the Lord and charity.
AR 146. Verse 26. And he that overcometh and keepeth My works unto the end, signifies those who fight against evils and falsities and are reformed, and are actually in charity, and thence faith, and remain in them to the end of life. That "to overcome" is to fight against evils and falsities, may be seen in (n. 88); and that "works" are charity and thence faith in act (AR 76, 141); that "to keep them unto the end," is to be in them, and remain in them to the end of life, is evident.
AR 147. To him will I give power over the nations, signifies that they shall overcome evils in themselves which are from hell. That by "nations" in the Word are meant those who are in good, and in the opposite sense, those who are in evil, thus, abstractly, goods and evils, may be seen below (AR 483); therefore here by "giving power over the nations," is signified to give them to overcome the evils from hell in themselves.
AR 148. Verse 27. And He shall rule them with a rod of iron, signifies by truths from the literal sense of the Word, and at the same time by rational things from natural light. These things are signified by "a rod or staff of iron," because "a rod or staff" in the Word signifies power, and "iron" signifies natural truth, consequently the natural sense of the Word, and at the same time the natural light of man; in these two consists the power of truth. That the Divine truth in the natural sense of the Word, which is the sense of its letter, is in its power, may be seen in The Doctrine of the New Jerusalem concerning the Sacred Scripture (Sacred n. 37-49); from this cause the literal sense is the basis, container, and support of its spiritual sense (Sacred n. 27-36). And that all power is in the ultimates which are called things natural, may be seen in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom (DLW n. 205-221); consequently in the natural sense of the letter of the Word, and in the natural light of man. These, therefore, are "the rod of iron" by which He shall "rule the nations," that is, overcome the evils which are from hell. The like is signified by a "rod of iron" in these passages:--
Thou shalt break the nations in pieces with a rod of iron, Thou shalt dash them in pieces like a potter‘s vessel (Ps. 2:9).
The woman brought forth a male who was to rule all nations with a rod of iron (Apoc. 12:5).
Out of the mouth of Him that sat upon the white horse went a sharp sword, that with it He should smite the nations; but He shall rule them with a rod of iron (Apoc. 19:15).
Jehovah shall smite the wicked with the rod of His mouth (Isa. 11:4).
AR 149. As the vessels of a potter shall they be broken in pieces, signifies, as of little or no account. It is said "the vessels of a potter," because by them are signified the things which are of one’s own intelligence, which are all falsities, and in themselves of no account; so in David:--
Thou shall break the nations in pieces with a rod of iron, Thou shalt dash them in pieces like a potter‘s vessel (Ps. 2:9).
AR 150. Even as I have received from My Father, signifies that they have this from the Lord, who, when He was in the world procured to Himself all power over the hells, from His Divine which was in Himself. That the Lord, when He was in the world, by admitting temptations into Himself, and finally by the last of them, which was the passion of the cross, subjugated the hells and glorified His Human, may be seen in The Doctrine of the New Jerusalem concerning the Lord (L n. 29-36); as also in (AR 67); from which it may appear, that "to receive from His Father," is to receive from the Divine which was in Him, for He said that "the Father is in Him and He in the Father"; that "the Father and He are one"; as also "the Father who is in Me"; and more.
AR 151. Verse 28. And I will give him the morning star, signifies intelligence and wisdom then. That by "stars" are signified the knowledges of good and truth, may be seen in (AR 51); and because by them is intelligence and wisdom, therefore these are signified by "the morning star." It is called "the morning star," because intelligence and wisdom will be given them by the Lord, when He shall come to establish the New Church, which is the New Jerusalem; for He says:--
That which ye have, hold fast till I come (Apoc. 2:25).
By which is signified, that they must retain the few truths which they know concerning charity and its faith from the Word, and live according to them, even until the New Heaven and the New Church are formed, which is the coming of the Lord (AR 145). It is called "the morning star," because by "morning" is signified the coming of the Lord, when there is a New Church. That this is meant by "morning," in the Word, appears from the following passages:--
Until the evening and morning two thousand three hundred; then shall the sanctuary be justified; the vision of the evening and morning, is truth (Dan. 8:14, 26).
He calleth to me out of Seir, Watchman, watchman, what of the night? The watchman said, The morning cometh, and also the night (Isa. 21:11, 12).
By "the evening" and "the night" is signified the last time of the old church, and by "the morning" the first time of the New Church.
The end is come, the morning is come upon thee, O thou inhabitant of the earth; behold the day it is come, the morning hath gone forth (Ezek. 7:6, 7, 10).
Jehovah in the morning, in the morning He will give His judgment in light, He faileth not (Zeph. 3:5).
God is in the midst of her, God shall help her when the morning appeareth (Ps. 46:5).
I have waited for Jehovah; my soul doth wait for the Lord more than they that watch for the morning, that watch for the morning; for with Him is plenteous redemption, and He shall redeem Israel (Ps. 130:5-8).
By "morning," in these passages is meant the Lord’s coming, when He came into the world and established a New Church; in like manner now. And because the Lord alone gives those who will be of His New Church intelligence and wisdom; and all things which the Lord gives are Himself because they are of Himself, therefore the Lord says that He Himself is "the morning star":--
I am the root and offspring of David, the bright and morning star (Apoc. 22:16).
He is called also "the morning" in 2 Samuel:--
The God of Israel said, the Rock of Israel spake to me, He is as the light of the morning, a morning without clouds (2 Samuel 23:3, 4).
AR 152. Verse 29. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as in (AR 87).
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