1. THE APOCALYPSE OR BOOK OF REVELATION

CHAPTER 1

1. The Revelation of Jesus Christ, which God gave Him to show His servants things which must shortly take place. And He sent and signified it by His angel to His servant John,

2. who bore witness to the Word of God, and to the testimony of Jesus Christ, to whatever he saw.

3. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it, for the time is near.

4. John, to the seven churches which are in Asia:

Grace to you and peace from Him who is and who was and who is to come, and from the seven spirits who are before His throne,

5. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth, who loves us and washes us from our sins in His blood,

6. and makes us kings and priests to His God and Father. To Him be glory and might forever and ever. Amen.

7. Behold, He is coming with the clouds, and every eye will see Him, even they who pierced Him, and all the tribes of the earth will wail because of Him. Even so, Amen.

8. "I am the Alpha and the Omega, the Beginning and the End," says the Lord, who is and who was and who is to come, the Almighty.

9. I, John, who am also your brother and your companion in the tribulation and kingdom and patient awaiting of Jesus Christ, was on the island called Patmos for the Word of God and for the testimony of Jesus Christ.

10. I became in the spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet,

11. saying, "I am the Alpha and the Omega, the First and the Last. What you see, write in a book and send it to the churches which are in Asia - Ephesus and Smyrna, Pergamum and Thyatira, Sardis, Philadelphia and Laodicea."

12. Then I turned to see the voice that spoke with me, and having turned I saw seven golden lampstands,

13. and in the midst of the seven lampstands one like the Son of Man, clothed with a long robe and girded about the breasts with a golden girdle.

14. His head and hair were white, like wool as white as snow, and His eyes like a flame of fire.

15. His feet were like fine brass, as though fired in a furnace, and His voice as the sound of many waters;

16. having in His right hand seven stars, and issuing from His mouth a sharp two-edged sword, and His countenance as the sun shines in its power.

17. And when I saw Him, I fell at His feet as though dead. But He laid His right hand on me, saying to me, "Do not be afraid. I am the First and the Last,

18. and am He who lives, and was put to death, and behold, I am alive forevermore. Amen. And I have the keys of hell and death.

19. Write the things which you have seen, and the things which are, and the things which will take place after this.

20. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches."

THE SPIRITUAL MEANING

The Contents of the Whole Chapter:

The meaning is that this revelation comes from the Lord alone, and is received by people who will be in His New Church, which is the New Jerusalem, and who will acknowledge the Lord as God of heaven and earth. The Lord also is described in relation to the Word.

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The Contents of the Individual Verses:

THE EXPOSITION

People have hitherto not known what the spiritual meaning is. We have shown in The Doctrine of the New Jerusalem Regarding the Sacred Scripture, nos. 5-26, that it exists in every constituent of the Word, and that in many places the Word cannot be understood apart from it. This meaning is not apparent in the literal sense, for it is present in it as the soul is in the body.

People do know that there is a spiritual reality and a natural one, and that the spiritual one flows into the natural one and presents itself to be seen and felt in forms that fall within the scope of people's vision and touch. Moreover, they know that apart from these forms the spiritual component is perceived only as affection and thought, or as love and wisdom, which are properties of the mind. They acknowledge that affection and thought, or love, which has the capacity to be affected, and wisdom, which has the capacity to think, are spiritual. They know that these two faculties of the soul present themselves in forms in the body that are called sensory and motor organs, and furthermore, that these forms operate in harmony with those faculties, so much so that when the mind thinks something, the mouth in an instant expresses it, and when the mind wills something, the body in an instant does it. It is apparent, therefore, that there is a perfect union of spiritual and natural components in the human being.

[2] The case is the same with each and every constituent of the world. Each has in it something spiritual as the inmost of its cause, and something natural as its effect, and these two function as one. Moreover, the spiritual component is not apparent in the natural one, because, as we said, it is present in the natural one as the soul is in the body and as the inmost of a cause is in the effect.

It is the same with the Word. Because it is Divine, no one can deny that it is spiritual at its core. But because the spiritual component is not apparent in the literal sense, which is natural, therefore the spiritual meaning has been hitherto unknown. Nor could it have been known previously, before the Lord revealed genuine truths, as the spiritual meaning consists in those truths.

It is on this account that the book of Revelation has heretofore not been understood. But lest there be any doubt that it contains such truths, its contents must be explained phrase by phrase and demonstrated by similar passages elsewhere in the Word. The explanation and demonstration now follow.

386. To this I will append the following account:

When I once looked about in the spiritual world, I heard what sounded like the gnashing of teeth, and like a thumping, too, intermixed with a harsh noise. So I asked what I was hearing, and the angels who were with me said, "There are clubs, which we call taverns, where people argue with each other. This is the way their debates sound at a distance, but close by they sound only like arguments.

I went over and saw cottages constructed of interwoven rushes, with clay for mortar. I wanted to look through a window, but there wasn't one. I looked for a window because I was not permitted to enter through the door, as light from heaven would then flow in and befuddle the people.

Suddenly, however, a window materialized on the right side, and I heard the people complain then that everything had gone dark. But shortly a window materialized on the left side, with the window on the right side closing, and then the darkness was by degrees dispelled, and they saw each other in a state of light. After that I was allowed to enter through the door and listen.

There was a table in the middle of the room, with benches surrounding it, yet the people all seemed to me to be standing on the benches, and to be arguing sharply with each other about faith and charity, the people on one side saying that faith was the principal tenet of the church, and on the other side that charity was.

Those who made faith the principal tenet said, "Do we not deal with God as regards faith, and with people as regards charity? Is not faith therefore something heavenly, and charity something earthly? Are we not saved by what is heavenly, and not by anything earthly?

"Furthermore, cannot God confer faith from heaven, because it is something heavenly, and must not a person confer on himself charity, because it is something earthly? What a person confers on himself is unrelated to the church and is therefore not saving. Can works that are called works of charity justify anyone in that case before God?

"Believe us when we say that by faith alone we are not only justified but also sanctified, provided our faith is not contaminated by hopes for merit that spring up from works of charity."

And so on.

[2] In reply, the people who made charity the principal tenet of the church sharply refuted them, saying that charity is saving, and not faith. "Does not God hold all people dear and will good to all? How can God do this except through the agency of people? Does God enable people to speak with one another only about matters having to do with faith, and not enable them to do things for one another that are matters of charity?

"Do you not see how absurdly you spoke about charity, saying that it is something earthly? Charity is something heavenly, and because you do not do the good pertaining to charity, your faith is earthly. How do you receive faith other than as a log or rock? You say that it is simply by hearing the Word, but how can the Word do anything simply by being heard, and how can it have any effect on a log or rock? Perhaps you are animated without being aware of it. However, what is that animation except to enable you to say that faith alone is saving? Yet what that faith is, and what saving faith is, you do not know."

[3] But one among them then arose, whom an angel speaking with me called a syncretist. ¹ He took the cap from his head and placed it on the table, but quickly replaced it, as he was bald. He said, "Listen, you are all wrong. The truth is that faith is spiritual, and charity moral; but still they are conjoined, and they are conjoined by the Word, by the Holy Spirit, and by the effect these have, without the person's knowing. Indeed, the person may be said to be a compliant form, but one in which the person has no part.

"I have thought to myself a long time about this, and I eventually found that God can enable a person to receive a faith that is spiritual, but cannot move him to a charity that is spiritual without his being like a pillar of salt."

[4] When he said this, the people caught up in faith alone applauded, while those espousing charity booed. And the latter said with annoyance, "Listen, my friend, you do not know that a moral life can be spiritual, and that it can be merely natural - being a moral life that is spiritual in the case of people who do good from the Lord, though doing it as if of themselves, and being a moral life that is merely natural in the case of people who do good from hell, though doing it as if of themselves."

[5] I said before that the arguing sounded like the gnashing of teeth, and like a thumping, too, intermixed with a harsh noise. The particular arguing that sounded like the gnashing of teeth came from those who were espousing faith alone; the arguing that sounded like a thumping came from those who were espousing charity alone; and the intermixed harsh noise came from the syncretist. I heard their voices at a distance thus because they had all argued in the world, but did not refrain from any evil and so did not do any moral good that was spiritual. Moreover, they also did not know at all that the totality of faith is truth, and that the totality of charity is goodness, and that truth without goodness is not truth in spirit, and that goodness without truth is not goodness in spirit; thus that one must form the other.

The reason everything became dark when a window materialized on the right side is that light flowing in from heaven on that side affects the will. And a state of light returned when the window on the right side closed and a window materialized on the left side, because light flowing in from heaven on the left side affects the intellect, and everyone can be in the light of heaven as regards his intellect, provided his will is closed as regards the evil in him.

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