Capítulo 1 (EL CIELO): El Dios del Cielo es el Señor

2. Lo primero será saber quien es el Dios del cielo, puesto que de ello dependen las demás cosas. En el cielo entero sólo el Señor es reconocido por Dios del cielo y ningún otro. Allí dicen, como Él mismo enseñó:

Que Él es uno con el Padre; que el Padre es en Él y Él en el Padre; que quien ve a Él, ve al Padre y que todo lo Santo procede de Él (Juan 10:30, 38; 14:9-11; 16:13-15).

He hablado varias veces con los ángeles sobre este particular, y siempre han dicho, que en el cielo no se puede partir lo Divino en tres, porque saben y sienten que la Divinidad es única, y que es única en el Señor. También han dicho, que los de la iglesia que llegan del mundo, teniendo la idea de tres Divinidades (Divinas Personas), no pueden ser admitidos en el cielo, puesto que su pensamiento pasa continuamente de uno a otro, y allí no es permitido pensar tres y decir uno; porque cada uno en el cielo habla por el pensamiento, siendo así que allí el hablar es pensar, o sea el pensar es hablar, por lo cual los que en el mundo han dividido la Divinidad en tres, formándose separada idea de cada uno, y no habiéndolos reunido y concentrado en el Señor, no pueden ser recibidos, porque en el cielo tiene lugar una comunicación de todo pensamiento; por lo cual si allí entrase alguien que pensara tres y dijera uno, sería en seguida descubierto y rechazado. Pero hay que saber que todos aquellos que no han separado la verdad del bien, o sea la fe del amor, al ser instruidos en la otra vida, reciben el celestial concepto del Señor de que Él es el Dios del universo. Otra cosa sucede con los que han separado la fe de la vida, es decir, los que no han vivido conforme a los preceptos de la verdadera fe.

113. These things saith the first and the last. That this signifies the Lord, who rules all things from the Divine Human, from primaries by means of ultimates, is evident from the signification of the first and the last, when said of the Lord, as being His ruling all things from primaries by means of ultimates (concerning which see above, n. 41). That it is the Lord as to the Divine Human, who, in this passage and those that follow, speaks to the angels of the churches, is evident from the preceding chapter, in which similar things are said concerning the Son of man; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63). This becomes quite clear when the passages are compared; for in the preceding chapter the Son of man is described as being seen "in the midst of the golden lampstands, having in his right hand seven stars" (verses 13, 16). The same things are premised in what is written to the angel of the church of Ephesus, in these words,

"These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden lampstands" (verse 1, of this chapter).

[2] In the preceding chapter the Son of man is thus described:

"I am the first and the last; I am he that liveth, and was dead; and, behold, I am alive unto the ages of the ages" (Verses 17, 18).

These things are here premised in what is written to the angel of the church of the Smyrnaeans, in these words:

"These things saith the first and the last, who was dead and is alive" (Verse 8).

In the preceding chapter, the Son of man is thus described:

"Out of his mouth went a sharp two-edged sword" (Verse 16),

which is also premised in what is written to the angel of the Church in Pergamos, in these words:

"These things saith he who hath the sharp two-edged sword" (Verse 12).

In the preceding chapter, the Son of man is described as having eyes like a flame of fire, and feet like to fine brass as if they burned in a furnace (Verses 14, 15). These things are premised in what is written to the angel of the church of Thyatira, in these words:

"These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass" (Verse 18).

[3] Similar things are premised in what is written to the angels of the other three churches, of which we shall treat in the following chapter. From these considerations it is evident, that it is the Son of man who says the things which are written to the churches. And because by the Son of man is meant the Lord as to the Divine Human (as was shown above, n. 63), it follows that all the things written to the churches are from the Divine Human of the Lord; and hence it also follows, that the Divine Human is the All in all of the church, as it is the All in all of heaven. Here, also, by his being styled the First and the Last, is signified that the Lord from His Divine Human rules all things from primaries by means of ultimates. (That the Lord as to the Divine Human is the All in all of heaven, may be seen in the work, Heaven and Hell 7-12, and n. 78-86, and other places. And because the Lord is the All in all of heaven, He is also the All in all of the church, for the church is the kingdom of the Lord on the earth.) This I can assert, that no one within the church who does not acknowledge the Divine of the Lord in His Human, can enter into heaven. To acknowledge the Divine of the Lord in His Human, is to think of His Divine when His Human is thought of. The reason why He should thus be thought of, is, because the whole heaven is from His Divine Human (as may be seen explained in the work, Heaven and Hell, from beginning to end. See also above, n. 10, 49, 52, 82).