130. Verse 12. And to the angel of the church in Pergamum write, signifies for remembrance to those within the church who are in temptations. This is evident from the signification of "writing," as being for remembrance (See Arcana Coelestia 8620); and from the signification of "angel," as being a recipient of Divine truth, and in the highest sense Divine truth itself proceeding from the Lord (of which more in what follows); and from the signification of the "church in Pergamum," as being those within the church who are in temptations.

That these are meant by the "church in Pergamum" is clear from the things written to that church, which follow. From no other source can it be known what is signified by each of the seven churches. For as was shown before, what is meant is not any church in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, or Laodicea, but all who are of the Lord's church, and by each of these churches something that constitutes the church with man is meant. And as the first things of the church are the knowledges of truth and good, and the affections of spiritual truth, these are first treated of, namely, in what is written to the angel of the Ephesian church and of the Smyrnean church; of the knowledges of truth and good to the angel of the Ephesian church, and of the spiritual affection of truth to the angel of the Smyrnean church. And as no one can be imbued with the knowledges of truth and good in respect to life, and be steadfast in the spiritual affection of truth, unless he undergoes temptations, so temptations are now treated of in what is written to the angel of the church in Pergamum. From this it appears in what order the things follow that are taught under the names of the seven churches.

[2] It is said "To the angel of the church, write," and not, To the church, because by "angel" is signified Divine truth, which makes the church; for Divine truth teaches how man is to live that he may become a church. That "angel" in the Word, in its spiritual sense, does not mean any angel, but in the highest sense, Divine truth proceeding from the Lord, and in a respective sense, he that receives it, can be seen from this, that all the angels are recipients of Divine truth from the Lord, and no angel is of himself an angel; but he is so far an angel as he receives Divine truth; for angels more than men know and perceive that all the good of love and all the truth of faith are from the Lord, not from themselves, and as the good of love and the truth of faith constitute their wisdom and intelligence, and as these constitute the whole angel, they know and say that they are merely recipients of the Divine proceeding from the Lord, and thus are angels in the degree in which they receive it. On this account they desire that the term "angel" should be understood spiritually, that is, in a sense abstracted from persons, and as meaning Divine truths. By Divine truth is meant at the same time Divine good, because these proceed from the Lord united (See in the work on Heaven and Hell, n.

[133-140] ¹ .

[3] And as Divine truth proceeding from the Lord constitutes the angel, by "angel" in the Word in the highest sense is meant the Lord Himself, as in Isaiah:

The angel of the faces of Jehovah delivered them, in His love and His pity He redeemed them, and took them up, and carried them all the days of eternity (Isaiah 63:9).

In Moses:

The angel who hath redeemed me from all evil, bless them (Genesis 48:16).

In the same:

I send an angel before thee to keep thee in the way; take ye heed of His faces, for my name is in the midst of Him (Exodus 23:20-23).

[4] As the Lord in respect to Divine truth is called an "angel," so also Divine truths are meant by "angels" in the spiritual sense, as in the following passages:

The Son of man shall send His angels, and they shall gather out of His kingdom all things that cause stumbling. In the consummation of the age the angels shall come forth and sever the wicked out of the midst of the just (Matthew 13:41, 49).

In the consummation of the age the Son of man shall send His angels with a great sound of a trumpet, and shall gather together the elect from the four winds (Matt. 24:3, 31).

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31).

Jesus said, After this ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51).

In these passages, in the spiritual sense, by "angels" Divine truths and not angels are meant. So when it is here said that, in the consummation of the age, "the angels are to gather out all things that cause stumbling," "are to sever the wicked from the midst of the just," "are to gather together the elect from the four winds with a great sound of a trumpet," and that "the Son of man with the angels is to sit upon a throne of glory," it is not meant that angels, together with the Lord, are to do these things, but that the Lord alone will do them by means of His Divine truths; for angels have no power of themselves, but all power is the Lord's through His Divine truth (See in the work on Heaven and Hell 230-233). That "ye shall see the angels of God ascending and descending upon the Son of man," means the like, namely, that Divine truths should be in Him and from Him.

[5] Moreover, in other places also "angels" mean Divine truths from the Lord, consequently the Lord in respect to Divine truths, as:

To the seven angels were given seven trumpets, and the angels sounded on the trumpets (Revelation 8:2, 6-8, 10, 12, 13; 9:1, 13, 14).

It is said that to the angels were given trumpets, and that they sounded thereon, because "trumpets" and their "sound" signify Divine truth to be revealed (See above, n. 55). Similar things are also meant:

By the angel warring against the dragon (Revelation 12:7, 9);

By the angel flying in the mid-heaven, having the eternal

gospel (Revelation 14:6);

By the seven angels pouring out the seven bowls (Rev. 16:1-4, 8, 10, 12);

By the twelve angels upon the twelve gates of the New Jerusalem (Revelation 21:12).

That this is so will also be seen in what follows.

[6] That by "angels" are meant Divine truths which are from the Lord is clearly manifest in David:

Jehovah maketh His angels winds, and His ministers a flaming fire (Psalms 104:4);

by which words are signified Divine truth and Divine good; for the "wind" of Jehovah in the Word signifies Divine truth, and His "fire" Divine good (as can be seen from what is shown in the Arcana Coelestia, as that the "wind of the nostrils" of Jehovah is Divine truth, n.8286; that the "four winds" are all things of truth and good, n. 3708, 9642, 9668; consequently "to breathe" in the Word signifies the state of the life of faith, n. 9281; from which it is evident what is signified by Jehovah's "breathing" into the nostrils of Adam (Genesis 2:7); by the Lord's "breathing" upon His disciples (John 20:22); and by these words, "The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh" (John 3:8); concerning which see n. 96, 97, 9229, 9281 also n. 1119, 3886, 3887, 3889, 3892, 3893; that "flaming fire" is Divine love, and therefore Divine good, see in the work on Heaven and Hell 133-140, 566-568; and above, n. 68).

[7] That "angel" signifies Divine truth proceeding from the Lord is clearly manifest from these words in Revelation:

He measured the wall of the New Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Revelation 21:17).

That the wall of the New Jerusalem is not the measure of an angel anyone can see, but that all protecting truths are there meant by an "angel" is evident from the signification of the "wall of Jerusalem," and of the number "one hundred and forty-four." (That the "wall" signifies all protecting truths, see Arcana Coelestia 6419; that the number "one hundred and forty-four" signifies all things of truth in the complex, n. 7973; that "measure" signifies the quality of a thing in respect to truth and good, n. 3104, 9603, 10262. These things may also be found explained as to the spiritual sense, in The small work on The New Jerusalem and its Doctrine 1.)

[8] Because by "angels" in the Word Divine truths are signified, therefore the men through whom Divine truths are made known are sometimes called "angels" in the Word, as in Malachi:

The priest's lips ought to guard knowledge, and they shall seek the law at his mouth, because he is the angel of Jehovah (Malachi 2:7).

He is said to be the "angel of Jehovah," because he teaches Divine truth; not that he is the angel of Jehovah, but the Divine truth that he teaches is. Moreover, it is known in the church that no one has Divine truth from himself. "Lips" also here signify the doctrine of truth, and "law" Divine truth itself. (That "lips" signify the doctrine of truth, see Arcana Coelestia 1286, 1288; and that "law" signifies Divine truth itself, see n. 3382, 7463)

[9] From this it is that John the Baptist also is called an angel:

Jesus said, This is he of whom it is written, Behold, I send Mine angel before Thy face, who shall prepare Thy way before Thee (Luke 7:27).

John is called an "angel," because by him, in the spiritual sense, is signified the Word, which is Divine truth, in like manner as by Elias (See Arcana Coelestia 7643, 9372, and what is signified; this is what is meant by the persons mentioned in the Word, see n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4307, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229).

[10] It is said that by "angels" in the Word, in its spiritual sense, Divine truths proceeding from the Lord are meant, because these constitute the angels; when angels utter these truths, they speak not from themselves, but from the Lord. The angels not only know that this is so, but they also perceive it. The man who believes that nothing of faith is from himself, but that all faith is from God, also knows this, indeed, but he does not perceive it. That nothing of faith is from man, but all faith is from God, is the same as saying that nothing of truth that has life is from man, but all truth is from God, for truth is of faith and faith is of truth.

10574. 'And he said, Cause me, I beg you, to see Your glory' means discernment on the external level of Divine Truth within. This is clear from the representation of 'Moses' here as the external aspect of the Church, worship, and the Word which was not so separate from the internal as it was with that nation, dealt with in 10563, 10571; from the meaning of 'causing to see' as discerning, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'Jehovah's glory' as the internal sense of the Word, dealt with in the Preface to Genesis 18, and in 5922, 9429. From all this it is evident that 'Moses said, Cause me, I beg You, to see Your glory' means discernment of what exists internally within the external aspects of the Word, the Church, and worship.

[2] This meaning of those words may also be recognized from what has gone before in this chapter, for there the subject in the internal sense is the Israelite nation and the fact that the Church could not be established among them, because they were incapable of receiving anything internal. Reception of what constitutes the Church internally consists in receiving Divine Truth from heaven, and heavenly love thereby. Since that is the subject in the internal sense, and yet Moses was insistent that Jehovah should lead them into the land of Canaan, by which the establishment of the Church is meant, Moses now says, 'Cause me to see Your glory', by which discernment on the external level of Divine Truth within is therefore meant.

[3] By 'Jehovah's glory' is meant that which is Divine but such as Moses was incapable of discerning. This is perfectly clear from what follows in the present chapter. In those verses it says that he could not see Jehovah's face, as His glory is called there, but that after He had passed through he would see His back parts, and that he would do so from the cleft of the rock, meaning that he would discern only the external things of the Church, worship, and the Word, and not the internal ones. That 'Jehovah's glory' has this kind of meaning is evident from its being stated several times that they saw Jehovah's glory, when it was in fact a cloud positioned over Mount Sinai, or else over or within the tent, that was being called such, see Exodus 16:10; 24:16-17; 40:34-35; Numbers 16:42; and elsewhere. 'The cloud' in these places, which was called 'the glory of Jehovah', means the outward form that the Church, worship, and the Word take, or the literal sense of the Word, see Preface to Genesis 18, and 4060, 4061, 5922, 6343(end), 6752, 8106, 8781, 9430, 10551.

[4] The reason why 'Jehovah's glory' means the inner substance of the Word, the Church, and worship is that Divine Truth emanating from the Lord, as it exists in heaven, constitutes Jehovah's glory; for Divine Truth emanating from the Lord is seen there as light. The Lord's appearance within that light is what is meant in the truest sense by 'Jehovah's glory'; and by the Lord's appearance one should understand all the things there which come from the Lord, which are countless and are referred to by the general terms 'celestial' and 'spiritual'. The reason why the inner substance of the Word, the Church, and worship is meant by 'Jehovah's glory' is that it dwells in that light. The outward form however dwells in the light of the world, which is why that outward form is meant in the Word by 'the cloud'. From this it is evident that the internal sense of the Word is 'the glory'.

[5] From all this it may now become clear what is meant in the following places by 'the glory of Jehovah' and by His 'light', as in Isaiah,

Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. Behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Nations will walk to Your light, and kings to the brightness of Your rising. Your sun will no longer go down and Your moon will not be withdrawn, for Jehovah will be to You an everlasting light. Isaiah 60:1-3, 20.

This refers to the Lord's Coming. 'Light' here means the Divine Truth emanating from the Lord, and 'His glory' and 'the brightness of His rising' mean everything visible in that light which has regard to the Lord, and to faith in Him and love to Him. 'The darkness' and 'the thick darkness' which are 'covering the earth and the peoples' mean the dimness of faith and love, for these words are used of the Church to be established among the gentiles. From this it follows that the light and glory which will arise and be seen, and to which nations and kings will walk, means Divine Truths regarding the Lord, and regarding faith in Him and love to Him, which are derived from Him.

[6] In the same prophet,

I Jehovah have called You in righteousness, and have given ¹ You as a covenant of the people ² , a light of the nations. I am Jehovah, that is My name; My glory I will not give to another. Isaiah 42:6, 8.

This too refers to the Lord, who is called 'a light of the nations' because He is the source of all Divine Truth, and 'Jehovah's glory' because He is the object of all faith and love. In the same prophet,

Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:8.

Here the meaning is similar.

[7] In the same prophet,

Rejoice with Jerusalem, be delighted by the splendour of her ³ glory. Isaiah 66:10-11.

'Jerusalem' here as in other places means the Church, and 'the splendour of her glory' the love of truth derived from the Lord. In Zechariah,

I will be to her a wall of fire round about, and I will be for glory in the midst of her. Zechariah 2:5.

This as well refers to Jerusalem, meaning the Church. 'Glory in the midst of her' means the Lord Himself in respect of all the aspects of truth and good that constitute faith and love. Here it is self-evident that 'glory' is used to mean the things that belong intrinsically to Divine light.

[8] The same is so in John,

... the holy Jerusalem, having the glory of God, and its light was like a most precious stone. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Its gates will not be shut by day, for there will be no night there. They will bring the glory and honour of the nations into it. Revelation 21:11, 23-26.

'The holy Jerusalem' here means the Church that is going to take the place of the one existing at the present day. The things that compose the Church - that is, those that constitute faith in the Lord and love to Him, which are derived from Him - are described by the light and glory there. Because 'glory' is used to mean the things that are a product of the light the words 'the glory of God will give it light' are used. Anyone who weighs these verses up, considers what they are really saying, and does not confine himself to the words alone can see that everything contained in this description serves to mean those kinds of things which compose the Church. But as for the meaning that each specific detail possesses, this the internal sense teaches; for nothing in the Word, not one syllable, is devoid of meaning.

[9] In Luke,

My eyes have seen Your salvation, which You have prepared before the face of all peoples, a light for revelation to the gentiles ⁴ , and the glory of Your people Israel. Luke 2:30-32.

These words occur in Simeon's prophecy regarding the Lord after His birth. 'A light for revelation to the gentiles' means Divine Truth emanating from the Lord, and 'the glory of the people Israel' everything that has been revealed by the Lord - everything regarding Himself, and regarding faith in Him and love to Him - among those who are receptive of these things. Everything that has been so revealed by Him is called 'the glory', because it is seen in heaven and in the light there, that light being Divine Truth. By 'the children of Israel' those who believe in and love the Lord should be understood.

[10] The fact that the Lord in respect of Divine Truth is 'light' and also 'glory', which is a product of the light, is evident from the Lord's own words, in John,

They delighted in the glory of men (homo) more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:43, 46.

And in the same gospel,

In the beginning was the Word, and the Word was with God, and the Word was God. He was the true light which enlightens every person coming into the world. And the Word became flesh and dwelt among us; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1, 9, 14.

'The Word' means Divine Truth, and so does 'light'; and 'glory' means everything regarding the Lord that presents itself within that light.

[11] These places have been quoted from the Word because 'glory' and 'light' are mentioned together in them; and they have been quoted to make people aware that 'light' means Divine Truth that comes from the Lord, thus the Lord Himself in respect of Divine Truth, and that 'glory' means everything that is a product of the light, consequently everything that springs from the Divine Truth composing the intelligence and wisdom which angels possess, and which people in the world who receive the Lord in faith and love possess. The like is meant by 'glory' in other places, as in John,

I desire that they also may be with Me where I am, in order that they may see My glory. John 17:24.

In Luke,

Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

In Matthew,

Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

[12] Here 'the clouds' is used to mean Divine Truth as it is in the light of the world, thus as it is among people there, and 'glory' to mean Divine Truth as it is in the light of heaven, thus as it is among angels. And since Divine Truth is meant by both 'the cloud' and 'the glory', both senses of the Word, the external and the internal, are meant by them, the external sense being meant by 'the cloud' and the internal by 'the glory'. Also what is seen in the light of the world is a cloud in comparison with what is seen in the light of heaven. For these meanings of 'the cloud', see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8443, 8781, 9430, 10551.

[13] This explains why the term 'the glory' is also used in the Word to denote the cloud, as in Exodus,

The glory of Jehovah was seen in the cloud. Exodus 16:10.

And in another place,

The glory of Jehovah dwelt over Mount Sinai, and the cloud covered it six days. But the sight of Jehovah's glory was like a devouring fire on the top of the mountain before the eyes of the children of Israel. Exodus 24:16-17.

And in another place in Exodus,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. And Moses could not enter, because the cloud dwelt over it, and the glory of Jehovah filled the dwelling-place. Exodus 40:34-35.

In Numbers,

When the congregation gathered against Moses and against Aaron, and looked towards the tent of meeting, behold, the cloud covered it, and the glory of Jehovah appeared. Numbers 16:42.

In the first Book of Kings,

The cloud filled the house of Jehovah, so that the priests could not stand to minister because of the cloud; for the glory of Jehovah filled the house of Jehovah. 1 Kings 8:10-11.

And in the Book of Revelation,

The temple was filled with smoke and the glory of God. Revelation 15:8.

[14] Because the Divine was seen in the form of a cloud, 'the cloud' means the Divine presence; and where the Divine presence exists, so does Divine Truth. Without Divine Truth the Divine is not seen, for the Divine resides within and constitutes it. This is the reason why in these quotations the cloud is denoted by the term 'the glory'; nor was there any other way in which that glory could be seen by the Israelite nation, on account of their interest in external things alone without anything internal, see 6832, 8814, 8819, 10551. Nevertheless cloud and glory are as distinct from each other as the light of the world and the light of heaven are, or as the literal sense of the Word and its internal sense are, or as human wisdom and angelic wisdom are.

From all this it may now be recognized that 'Moses said, Cause me, I beg You, to see Your glory' means a request that he may be shown what is Divine within. And since Moses represented the outward or external form that the Church, worship, and the Word take, discernment on the external level of Divine Truth within is meant.

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