Commentary - Overview

Remember the command to John in Revelation 1:11, to write to the seven churches in Asia. We find also in chapters 2 and 3 a special message which was given him for each church. Another of the seven cities was Smyrna. All seven of the cities were in a little group quite near to Ephesus. Between Ephesus and Smyrna are Sardis and Philadelphia. Above Smyrna are Pergamos and Thyatira. The churches in these and other cities were having a very hard time, often tempted to join the heathen people about them in their evil ways and worship, and often persecuted and killed if they refused and stood faithful to the Lord. Ephesus saw many Christian prisoners put on ships for Rome to suffer in the Coliseum.

Look now at the messages. Each message is addressed to the angel of a church. That is beautiful as suggesting that the church in heaven was near to the church on earth in its trials. "For He shall give His angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone." (Psalm 91:11, 12) The Lord describes Himself to each church by some particular of the description of His glorious appearance to John in the first chapter. Then He commends some good qualities of each church; then faults are pointed out, and a beautiful promise is made to each if it will repent. You will like to compare the messages, in this way, reading especially the messages to Ephesus and Philadelphia and Laodicea.

The messages interest us further because the churches to which they are addressed stand as types of people everywhere of many kinds, to whom the Lord appeals to leave their evil ways and to be of His holy city. For seven means all.

Commentary - In-Depth

The general truth is well expressed in this note in the "New Century Bible":

"In order to secure a full understanding of these Letters, it is necessary to look at each of them in a double aspect, first, as addressed to an individual, historical church, and reflecting the character and situation of the church to which it is addressed, and secondly, as directed to these churches in a representative capacity, and together standing for the whole church, and reflecting the strength and weakness, the victories and shortcomings, which characterize the church of Christ wherever it may be found."

For definite recognition of the qualities of life represented by each of the churches, we find help in Swedenborg's two expositions of the Revelation: Apocalypse Explained and Apocalypse Revealed. Apocalypse Explained is the earlier work, written before the last judgment in the spiritual world, in the year 1757. It is a very full opening of the meaning of the words and symbols that form the letter of the book, an opening which one feels was necessary for the accomplishment of the judgment. The Apocalypse Revealed is a shorter book written after the last judgment, showing especially the application of the Revelation to the events of the judgment in the spiritual world and to the slower accomplishment of like changes in this world.

These chapters of the Revelation contain a message to the churches which collectively represent all the kinds of people who can be prepared for the life of the Holy City which is described later in the book. The message is to seven churches in Asia, to John's own church in Ephesus and to the others near by. But these stand as types of character among Christians everywhere. Seven means all - "all who are in the Christian world where the Word is and consequently the Lord is known." The kind of character represented by each church can be learned from the special way in which the Lord describes Himself to each one, the good things which are commended in each church, the faults which are pointed out in each, and the promise to each church if it will repent. Each message closes with the appeal, "He that hath an ear, let him hear what the Spirit saith unto the churches." It is an appeal, so far as we are able to take the Lord's message to heart and obey it. (Apocalypse Revealed 10; Apocalypse Explained 20)

The comparison of the messages to the several churches, suggested to the juniors, will be of interest; and then select perhaps Ephesus, Philadelphia and Laodicea for special study.

The church in Ephesus represents persons who care much for truths of doctrine but too little for charity. The Lord, who holds the stars and walks in the midst of the golden candlesticks, is the Source of all light to the church in heaven and in earth. The good work which the Lord commends is the diligent learning of truth. The fault which He points out is the too little care for charity.

Unless truth is joined with charity, its light will soon go out. The Nicolaitans are explained to mean those who pride themselves on good works and take credit for them. It is not such works that the Lord desires. Heeding the warning and repenting of their fault, the people who have been strong in faith will receive in abundance the satisfaction of love and charity that are a part of real wisdom. (Apocalypse Revealed 73-90; Apocalypse Explained 95-110)

Read what is said to the church in Sardis. The church in Sardis stands for those whose religion consists of formal piety - going to church, reading the Bible, saying prayers - without care for spiritual truths and the life according to them, which make heaven. The Lord announces Himself to such persons as the Source of the heavenly spirit and knowledge which they need; "He that hath the seven Spirits of God, and the seven stars." He warns them that their religion is dead! That they need to awake and put life into these empty forms. If they do not, in the other world, if not before, the outward forms of sanctity will be taken from them. Some have not defiled their garments; with them the forms of worship are the clothing of a heavenly spirit; and the forms of worship will become white raiment with those who love and seek the heavenly spirit in them. Those who thus overcome have in them enduring heavenly life; they are brought into close and lasting union with the Divine love and goodness of the Lord (the Father), and with the angels. The message is practical as we take to ourselves its warning and its promise. (Apocalypse Revealed 154-171; Apocalypse Explained 181-201)

The message to the church in Philadelphia is in some respects the most beautiful of all. There is in it no rebuke, but only the exhortation to "hold that fast which thou hast," with promises of the Lord's protection and of enduring strength from Him. The message is to those who love what is true for the sake of good life. The Lord announces Himself as "He that is holy, He that is true," meaning that He is the Source of the truth which these persons love. This truth also brings with it the power of the heavenly King to protect from evil; and it opens the doors of the soul to the blessed influence of heaven and the Lord. The saying that they of the synagogue of Satan, who say they are Jews but are not, will worship at the feet of the church in Philadelphia, means that they who are in falsities from ignorance or misinstruction will be led to feel the Lord's love in those who are in genuine faith and charity, and will desire to learn the truth by which such love is found. The wisdom of good life that is here described will stand the test of the Divine light in this world and the other, and will be a lasting crown. To be a pillar in the temple of God is to have a permanent place and use in heaven, strong in the Divine truth established in the life. The name of God is written upon one as he lives more and more in the truth and love received from Him; and the name of the Holy City that comes down from heaven is written as the principles of heavenly life are received and lived here in this world. The new name of the Lord is new wisdom about the Lord and heavenly life continually received from Him. (Apocalypse Revealed 172-197; Apocalypse Explained 203-225)

The name by which the Lord announces Himself to the church of the Laodiceans:

"the Amen, the faithful and true witness, the beginning of the creation of God," is a reminder of the certainty and unchangeableness of the Divine truth. The Lord announces Himself so to those who are inconstant, who at one time acknowledge His truth, and at another time deliberately choose evil and deny and argue against the truth. This inconstancy is meant by their being neither cold nor hot. Such persons may call themselves rich, may pride themselves on their knowledge, but because of their inconstancy their knowledge has no value, and good is profaned with evil. The charge is to get wisdom that is made truly precious by an ardent and constant love, which will be a pure garment and a protection against evil. The change cannot be made without struggle (rebuke and chastening) for the evil which has made one inconstant must be overcome. But the Lord is at the door of the soul, and waits only for an earnest and constant effort on our part, to make His presence felt and to unite us to Himself. To those who overcome, being patient and faithful to the end of life in this world, the Lord gives heavenly strength and blessing - the fruit of the patient faithfulness of His own life. (Apocalypse Revealed 198-223; Apocalypse Explained 226-255)

Commentary for Young Students

When the Lord appeared to John in the island of Patmos He told him to write what he saw in a book and to send it to the seven churches which are in Asia. (Revelation 1:11) A special message was given for each of the seven churches, and these fill the second and third chapters. The Lord knew the people in each of the churches and sent to each just the message that they needed.

What a wonderful encouragement it must have been to the churches in Ephesus and in other cities to receive these letters by John, whom they all knew and loved. They were messages from the Lord that showed that He was near them in their trials and would save them if they would leave the evil ways which He pointed out and keep near to Him. Read the letter to Ephesus, John's own church and city; and to Philadelphia, one of the most beautiful of the letters; and to Laodicea.

"Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me." (Revelation 3:20)

Questions for discussion:

1. What two things was John commanded by the Lord to send to each of the seven churches in Asia? What is the significance of the number seven?

2. What was the temptation which these and other churches were facing, and which must be overcome?

3. What is the general arrangement of each particular message to each church?

4. Why was it of especial encouragement to the churches to receive letters from John? What did the letters teach them about the Lord?

204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)