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Revelation 2:1-7:
1. Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden lampstands.

2. I know thy works, and thy labour, and thy endurance, and that thou canst not bear the evil, and hast tried them that say they are apostles, and are not, and hast found them liars;

3. And hast borne, and hast endurance, and for My name‘s sake hast labored, and hast not fainted.

4. But I have against thee, that thou hast left thy first charity.

5. Remember therefore from whence thou hast fallen; and repent, and do the first works; but if not I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent.

6. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate.

7. He that hath an ear, let him hear what the Spirit saith unto the churches. To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God.

To the churches in the Christian world:
To those there who primarily regard truths of doctrine and not goods of life, who are meant by the church of Ephesus

THE CONTENTS OF EACH VERSE.

Ver. 1. "Unto the angel of the church of Ephesus write," signifies to those and concerning those who primarily regard truths of doctrine, and not goods of life (AR 73). "These things saith He that holdeth the seven stars in His right hand," signifies the Lord, from whom through the Word, are all truths (AR 74). "Who walketh in the midst of the seven golden lampstands," signifies from whom enlightenment is to those who are of His church (AR 75).

Ver. 2. "I know thy works," signifies that He sees all the interiors and exteriors of man at once (AR 76). "And thy labour and thy endurance," signifies their study and patience (AR 77). "And that thou canst not bear the evil," signifies that they cannot bear that evil should be called goods and the reverse (AR 78). "And hast tried them that say they are apostles, and are not, and hast found them liars," signifies that they scrutinize those things which are called goods and truths in the church, which nevertheless are evils and falsities (AR 79).

Ver. 3. "And hast borne and hast endurance," signifies patience with them (AR 80). "And for My name‘s sake hast laboured, and hast not fainted," signifies their study and endeavour to procure the things which belong to religion and its doctrine (AR 81).

Ver. 4. "But I have against thee, that thou hast left thy first charity," signifies that this is against them, that they do not hold the goods of life in the first place (AR 82).

Ver. 5. "Remember therefore from whence thou hast fallen," signifies remembrance of their error (AR 83). "And repent, and do the first works," signifies that they ought to invert the state of their life (AR 84). "But if not I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent," signifies that otherwise, of a certainty, enlightenment will not be given them to see truths any longer (AR 85).

Ver. 6. "But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate," signifies that they know this from their truths, and thence are not willing that works should be meritorious (AR 86).

Ver. 7. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies that he that understands, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem (AR 87). "To him that overcometh," signifies he who fights against evils and falsities, and is reformed (AR 88). "Will I give to eat of the tree of life," signifies appropriation of the good of love and charity from the Lord (AR 89). "Which is in the midst of the paradise of God," signifies interiorly in the truths of wisdom and faith (AR 90).

THE EXPLANATION

AR 73. Verse 1. Unto the angel of the church of Ephesus write, signifies, to those and concerning those, who primarily regard the truths of doctrine and not the goods of life. It was shown in (AR 66), that by "the seven churches" are not meant seven churches, but the church in the whole complex, which in itself is one, but various according to reception; and that those varieties may be compared with the various members and organs in a perfect body, which yet make one. They may also be compared with the various diadems in a king’s crown; and hence it is that the whole New Church, with its varieties, is described, in what now follows, by "the seven churches." That by the church of Ephesus, are meant those in the church who primarily regard the truths of doctrine and not the goods of life, is clear from the things written to that church, when understood in the spiritual sense. It is written to "the angel" of that church, because by an angel is meant an angelic society which corresponds to a church consisting of such, as in (AR 65).

AR 74. These things saith He that holdeth the seven stars in His right hand, signifies the Lord, from whom through the Word are all truths. That "He that holdeth the seven stars in His right hand," is the Lord, and that "the seven stars in His right hand" are all the knowledges of good and truth in the Word, which are thence from the Lord, with the angels of heaven and the men of the church, may be seen in (AR 51). The knowledges of good and truth from the Word are truths.

AR 75. Who walketh in the midst of the seven golden lampstands, signifies, from whom all those who are of His church have enlightenment. That "the seven lampstands, in the midst of which was the Son of man," signify the church, which is in enlightenment from the Lord, may be seen in (AR 43, 66). He is here said "to be walking," because "to walk" signifies to live (AR 167), and "in the midst," signifies in the inmost and thence in all (AR 44, 383).

AR 76. Verse 2. I know thy works, signifies that He sees all the interiors and exteriors of man at once. "Works" are often mentioned in the Apocalypse, but few know what is meant by works. This is known, that ten men can do works which externally appear alike, but which yet are dissimilar with them all; and this because they proceed from different ends and different causes, the end and the cause rendering the works either good or evil; for every work is a work of the mind, therefore, such as is the quality of the mind, such is the work. If the mind is charity, the work becomes charity; but if the mind is not charity, the work does not become charity; still, however, they may both appear alike in externals. Works appear to men in external form, but to angels in internal form; and to the Lord their quality is apparent from inmost to outmosts. Works in their external form appear like the outside of fruits, but works in their internal form appear like the inside of fruits, where there are innumerable edible parts, and in the midst seeds, in which there are also things innumerable, which are too minute for the keenest eye to discern, yea, which are above the intellectual sphere of man. Such are all works, the internal quality of which the Lord alone sees, and which the angels also perceive from the Lord, when man is doing them. But on this subject more may be seen in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom (DLW n. 209-220, 277-281; AR n. 141, 641, 688). From these things it may appear, that by "I know thy works," is signified that the Lord sees all the interiors and exteriors of man at once.

AR 77. And thy labor and endurance; that this signifies their study and patience, is evident without explanation.

AR 78. And that thou canst not bear the evil, signifies that they cannot bear that evils should be called goods, and the reverse, because this is contrary to the truths of doctrine. That this is the signification of these words, is evident from what follows, by which is signified that they scrutinize those things in the church which are called goods and truths, when yet they are evils and falsities. To know goods, whether they are goods or evils is of doctrine, and is among its truths, but to do goods or evils is of the life this is said, therefore, of those who primarily regard the truths of doctrine, and not the goods of life (AR 73). By "the evil" in the spiritual sense, are not meant the evil but evils, because this sense is abstracted from persons.

AR 79. And has tried them which say they are apostles, and are not, and hast found them liars, signifies that they scrutinize those things which are called goods and truths in the church, which nevertheless are evils and falsities. That this is what is signified, cannot be seen except by the spiritual sense, and unless it is thence known what is meant by "apostles" and by "liars": by" apostles" are not meant apostles, but all who teach the goods and truths of the church, and, in the abstract sense, the goods and truths themselves of its doctrine. That apostles are not meant by "apostles," clearly appears from these words addressed to them:--

Because by the "New Jerusalem," is signified the New Church (AR 880, 881), and by its "foundations," all the goods and truths of its doctrine (AR 902). And also from this passage:--

What can the exultation of the apostles and prophets signify, unless by them are meant all who are in the goods and truths of doctrine in the church? By the Lord‘s disciples are meant those who are instructed by the Lord in the goods and truths of doctrine; but by apostles they who, after they are instructed, teach them; for it is said:--

That by "liars" are meant they who are in falsities, and, abstractly, the falsities themselves, may appear from many places in the Word, where "liars" and "lies" are mentioned, which, if they were adduced, would fill pages; "lies" in the spiritual sense, are nothing else than falsities. From these considerations it may appear, that by "thou hast tried them which say they are apostles, and are not, and hast found them liars," is signified that they scrutinize those things in the church which are called goods and truths, but which nevertheless are evils and falsities.

AR 80. Verse 3. And hast borne and hast endurance. That it signifies the patience with them is evident without explanation.

AR 81. And for My name’s sake hast laboured, and hast not fainted, signifies their study and endeavor to procure for themselves and also to teach the things which are of religion and its doctrine. By the "name" of Jehovah or of the Lord, in the Word, is not meant His name, but everything by which He is worshiped. And because He is worshiped in the church according to doctrine, by His "name" is meant the all of doctrine, and, in the universal sense, the all of religion. The reason why these things are meant by "the name" of Jehovah, is, because in heaven no other names are given but what involve the quality of any one, and the quality of God is all that by which He is worshiped. He who does not know this signification of "name" in the Word, can only understand name; and in this alone there is nothing of worship and religion. He that keeps in mind, therefore, this signification of the "name of Jehovah," wherever it occurs in the Word, will understand of himself what is signified by it in the following places:--

AR 82. Verse 4. But I have against thee, that thou hast left thy first charity, signifies that this is against them, that they do not hold goods of life in the first place, which, nevertheless, was and is done in the beginning of every church. This is said to this church, because by it are meant those in the church who primarily or in the first place regard the truths of doctrine, and not the goods of life (AR 73); when yet the goods of life are to be regarded in the first place, that is, primarily; for in proportion as a man is in the goods of life, in the same proportion he is really in the truths of doctrine, but not the reverse. The reason is, that the goods of life open the interiors of the mind, and these being opened, truths appear in their own light, whence they are not only understood, but also loved. It is otherwise when doctrinals are regarded primarily or in the first place. Truths may indeed then be known, but they are not seen interiorly and loved from spiritual affection; but this may be seen illustrated in (AR 17). Every church in its beginning, regards the goods of life in the first place, and the truths of doctrine in the second; but as the church declines, it begins to regard the truths of doctrine in the first place, and the goods of life in the second; and at length in the end it regards faith alone, and then it not only separates the goods of charity from faith, but also omits them. From these things it may now appear, that by, "Thou hast left thy first charity," is signified that they do not hold the goods of life in the first place, which nevertheless is, and has been done in the beginning of every church.

AR 83. Verse 5. Remember therefore whence thou hast fallen; that this signifies remembrance of their error, is plain from what has just been said.

AR 84. And repent, and do the first works, signifies that they ought to invert the state of their life. Every man regards the truths of doctrine in the first place, yet so long as he does this, he is like unripe fruit; but he who is regenerated, after he has imbibed truths, regards the goods of life in the first place, and in proportion as he does so, he grows ripe like fruit; and in proportion as he grows ripe, and as far as he grows ripe, so far the seed in him becomes prolific. These two states have been seen by me, among men who had become spirits. In the first state, they appeared turned to the valleys which are above hell; and in the second, to the paradises which are in heaven. This turning of the state of life is what is here meant. That this is effected by repentance, and after it by the good of life, is meant by "Repent, and do the first works."

AR 85. Or else I will come unto thee quickly, and will remove thy lampstand out of its place, except thou repent, signifies that otherwise of a certainty enlightenment will not be given them to see truths any longer. By "quickly" is signified certain (AR 4, 947); and by "lampstand," the church as to enlightenment (n. 43, 66); hence, by "removing it out of its place," is signified to remove enlightenment, that they may not see truths in their light, and at length, that they may not see them any more. This follows from what was said in (n. 82), namely, that if truths of doctrine are regarded primarily, or in the first place, they may indeed be known, but not seen interiorly, and loved from spiritual affection, therefore they successively perish; for to see truths from their own light, is to see them from man’s interior mind, which is called the spiritual mind, and this mind is opened by charity; and when it is opened, light and the affection of understanding truths flow in out of heaven from the Lord. Thence is enlightenment. The man who is in this enlightenment, acknowledges truths as soon as he reads or hears them; but not he whose spiritual mind is not opened, who is one that is not in the goods of charity, however he may be in the truths of doctrine.

AR 86. Verse 6. But this thou hast, that thou hatest the works of the Nicolaitans, which I also hate, signifies that they know this from their truths, and thence are not willing that works should be meritorious, because this is contrary to the merit and justice of the Lord. That "the works of the Nicolaitans" are meritorious works, it has been given to know from revelation. It is said, that they hate those works, because the church from the truths of its doctrine knows this, and thence does not will it; therefore it is said, "this thou hast." Yet all those make works meritorious who put the truths of faith in the first place, and the goods of charity in the second; but not those who put the goods of charity in the first place. The reason is, that genuine charity does not wish to merit, for it loves to do good, for it is in it and acts from it; and from good it looks to the Lord; and from truths it knows that all good is from Him; it therefore has an aversion to merit. Now because they who regard the truths of faith in the first place, cannot do any other works than such as are meritorious, and yet know, from their truths, that these are to be hated, therefore this follows after it was said, that if they do not hold charity in the first place, they do works which ought to be held in aversion. It is said that it is contrary to the merit and justice of the Lord; for they who place merit in works, ascribe justice to themselves, for they say justice is on their side because they have merited, when yet it is the greatest injustice, because the Lord alone has merit, and alone does good in them. That the Lord alone is justice, is taught in Jeremiah:--

AR 87. Verse 7. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands, ought to obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem. By "hearing" is signified both to perceive and to obey; because one attends that he may perceive and obey; that both these are signified by "hearing," is evident from common discourse, in which one speaks of hearing and of hearkening to anyone; the latter signifying to obey, and the former to perceive. That "hearing" has these two significations, is from correspondence; for those are in the province of the ears in heaven, who are in perception and at the same time in obedience. As both these things are signified by "hearing," therefore the Lord so often said:--

AR 88. To him that overcometh, signifies he that fights against his evils and falsities, and is reformed. Now since in what is written to the seven churches is described the state of all in the Christian church who can receive the doctrine of the New Jerusalem, and live according to it, thus who by combats against evils and falsities can be reformed; therefore it is said to each, "He that overcometh," as here:--

AR 89. I will give to eat of the tree of life, signifies appropriation of the good of love and charity from the Lord. "To eat," in the Word, signifies to appropriate; and "the tree of life" signifies the Lord as to the good of love; therefore by "eating of the tree of life," is signified the appropriation of the good of love from the Lord. "To eat" signifies to appropriate, because as natural food, when it is eaten, is appropriated to the life of man‘s body, so spiritual food, when it is received, is appropriated to the life of his soul. "The tree of life" signifies the Lord as to the good of love, because nothing else is signified by the tree of life in the garden of Eden; also because man has celestial and spiritual life from the good of love and charity which is received from the Lord. "Tree" is mentioned in many places, and by it is meant the man of the church, and in the universal sense the church itself, and by its "fruit" the good of life; the reason is, that the Lord is "the tree of life," from whom comes all good with the man of the church, and in the church; but of this in its own place. It is said the good of love and charity, because the good of love is celestial good, which is that of love to the Lord, and the good of charity is spiritual good, which is that of love towards the neighbor. What and of what quality the one and the other good is will be told in what follows. Something may be seen concerning them in the work concerning Heaven and Hell (HH n. 13-19).

AR 90. Which is in the midst of the paradise of God, signifies interiorly in the truths of wisdom and faith. "In the midst" signifies the inmost (AR 44, 383), here, the interior; "the paradise of God" signifies the truths of wisdom and faith; therefore "the tree of life, which is in the midst of the paradise of God," signifies the Lord with the good of love and charity interiorly in the truths of wisdom and faith; good is also within truths, for good is the esse of life, and truth is the existere of life thence derived, as is abundantly shown in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom. That the paradise of God is the truth of wisdom and of faith, is evident from the signification of "garden" in the Word; "garden" there signifies wisdom and intelligence, because "trees" signify the men of the church, and their "fruits" the goods of life; nothing else is signified by "the garden of Eden," for by it is described the wisdom of Adam. The like is meant by "the garden of God" in Ezekiel:--

This is concerning "Tyre," by which is signified the church as to the knowledges of truth and good, thus as to intelligence; therefore it is said, "In thy wisdom and intelligence thou hadst made for thyself wealth." By "the precious stones which were a covering" are signified the truths of intelligence. In the same:--

This is said of Egypt and Ashur, because by "Egypt" is signified science, and by "Assyria" rationality, by which comes intelligence; the like is signified by "cedar." But because by his rationality he came into the pride of his own intelligence, therefore it is said of him:--

"The uncircumcised" are they who are without the good of charity. In Isaiah:--

"Zion" there is the church; "the wilderness" and the "desert" are the defect and ignorance of truth; "Eden" and "the garden of God" are wisdom and intelligence. Wisdom and intelligence are also signified by "garden" in (Isa. 58:11; 61:11; Jer. 31:12; Amos 9:14; Num. 24:6). The man of the church is also like a garden as to intelligence, when he is in the good of love from the Lord, because the spiritual heat which vivifies him is love, and the spiritual light is intelligence therefrom. It is known that gardens in this world flourish by means of heat and light; it is the same in heaven. In heaven there appear paradisal gardens, with fruit trees according to their wisdom from the good of love from the Lord; and around those who are in intelligence and not in the good of love, there do not appear gardens, but grass; but around those who are in faith separated from charity, not even grass, but sand.

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