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1. And unto the angel of the church in Sardis write; These things saith He that hath the seven spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest and art dead.
2. Be watchful and strengthen the remaining things which are about to die: for I have not found thy works full before God.
3. Remember therefore how thou hast received and heard; and observe, and repent. If therefore thou shalt not watch, I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee.
4. Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with Me in white; because they are worthy.
5. He that overcometh shall be clothed in white garments; and I will not blot out his name out of the book of life; and I will confess his name before My Father, and before His angels.
6. He that hath an ear, let him hear what the Spirit saith unto the churches.
To the churches in the Christian world:Ver. 1. "And unto the angel of the church in Sardis write," signifies to those and concerning those, who are in dead worship, or in worship which is without the goods of charity, and without the truths of faith (AR 154). "These things saith He that hath the seven spirits of God, and the seven stars," signifies the Lord, from whom are all truths, and all the knowledges of good and truth (AR 155). "I know thy works," signifies that the Lord sees all their interiors and exteriors at once (AR 156). "That thou hast a name that thou livest, and art dead," signifies that it may be seen and believed by themselves and by others, that they are spiritually alive, when yet they are spiritually dead (AR 157).
Ver. 2. "Be watchful," signifies to be in truths and in a life according to them (AR 158). "And strengthen the remaining things which are about to die," signifies that the things which pertain to their worship may receive life (AR 159). "For I have not found thy works full before God," signifies that the interiors of their worship are not conjoined with the Lord (AR 160).
Ver. 3. "Remember therefore how thou hast received and heard," signifies that they should consider that all worship in the beginning is natural, and afterwards by truths becomes spiritual, besides many other things (AR 161). "And observe and repent," signifies that they should attend to these things, and give life to their dead worship (AR 162). "If therefore thou shalt not watch," signifies here the same as in (AR 163). "I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee," signifies that the things which are of worship shall be taken from them, and that they shall not know when and how this is done (AR 164).
Ver. 4. "Thou hast a few names even in Sardis," signifies that among them there are also some who have life in their worship (AR 165). "Which have not defiled their garments," signifies who are in truths, and have not defiled worship by evils of life and falsities thence derived (AR 166). "And they shall walk with Me in white,"1 signifies that they shall live with the Lord, because they are in truths from Him (AR 167).
Ver. 5. "He that overcometh shall be clothed in white garments," signifies that he who is reformed becomes spiritual (AR 168). "And I will not blot out his name out of the book of life," signifies that he shall be saved (AR 169). "And I will confess his name before My Father, and before His angels," signifies that they will be received who are in Divine truths from the Lord (AR 170).
Ver. 6. "He that hath an ear, let him hear what the Spirit saith unto the churches," signifies here, as before (AR 171)THE EXPLANATION
AR 154. Verse 1. And unto the angel of the church in Sardis write, signifies to those and concerning those, who are in dead worship, or in worship which is without the goods of charity and without the truths of faith. That they who are in such worship are meant by "the church in Sardis," is evident from what is written to it when understood in the spiritual sense. By dead worship is meant worship alone, which is to frequent temples, to hear preachings, to go to the Holy Supper, to read the Word and books of piety, to talk about God, of heaven and hell, of the life after death, especially of piety, to pray morning and evening, and yet they do not desire to know the truths of faith, nor do they will to do the goods of charity, believing that they have salvation by means of worship alone; when yet worship without truths, and without a life according to them, is only the external sign of charity and faith, within which there may lie concealed all kinds of evils and falsities, if charity and faith are not in them; for of these genuine worship consists; or else the worship is like the skin or surface of any kind of fruit, in which there lies concealed putrid and worm-eaten pulp, which fruit is dead. That such worship reigns in the church at this day, is known.
AR 155. These things saith He that hath the seven spirits of God, and the seven stars, signifies the Lord, from whom are all truths, and all the knowledges of good and truth. That by "the seven spirits of God" is meant the Divine truth proceeding from the Lord, or the Divine verity, may be seen in (AR 14); and that by "the seven stars" are meant all the knowledges of good and truth from the Word (AR 51), from which is the church in heaven (AR 65). These things are now said by the Lord, because the subject treated of is concerning dead worship and concerning living worship, and worship lives from truths, and from a life according to them.
AR 156. I know thy works, signifies that the Lord sees all their interiors and exteriors at once, as in (AR 76).
AR 157. That thou hast a name that thou livest, and art dead, signifies that it may be seen and believed by themselves and by others, that they are spiritually alive, when yet they are spiritually dead. By "having a name," is signified to seem and to be believed to be such; here that they are alive, when yet they are dead; for spiritual life, which is properly life, does not consist in worship alone, but is inwardly in worship, and inwardly there ought to be Divine truths from the Word, and when man lives according to them, there is life in the worship; the reason is, because the external derives its quality from internals, and the internals of worship are truths of life. These are they who are meant by these words of the Lord:--
Then shall ye begin to stand without, and to knock at the door, saying, Lord, open unto us; but he shall answer and say, I know you not whence you are. And ye shall begin to say, We have eaten before Thee and drank before Thee and Thou hast taught in our streets; but I will say to you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:25-27).
I have also been permitted to hear many in the spiritual world say, that they have often gone to the holy communion, and thus have eaten and drank what is holy, and have as often been absolved from their sins; that every Sabbath day they have hearkened to their teachers; and have devoutly prayed at home morning and evening, besides other things. But when the interiors of their worship were laid open, they appeared full of iniquities and infernal things, therefore they were rejected. And when they asked the reason of it, they had for answer, that they were not at all solicitous about Divine truths. And yet a life not according to Divine truths, is not life such as they have who are in heaven; and they who are not in the life of heaven, cannot bear the light of heaven, which is the Divine truth proceeding from the Lord as the sun there; still less can they bear the heat of heaven, which is the Divine love. But although they heard and also understood these things, yet when they were let into themselves and their own worship, they said, What need is there of truths, and what are truths? But as they were no longer able to receive truths, they were left to their concupiscences, which were within their worship, and these at length rejected from them all their worship of God. For the interiors accommodate the exteriors to themselves, and reject the things which do not agree with themselves; for with all after death the exteriors are rendered analogous to the interiors.
AR 158. Verse 2. Be watchful, signifies that they should be in truths and in a life according to them. By "watching," in the Word, nothing else is signified; for he who learns truths and lives according to them, is like one who is awakened out of sleep and becomes watchful. But he who is not in truths, but only in worship, is like one who sleeps and dreams. Natural life, considered in itself, or without spiritual life, is nothing else but sleep; but natural life, in which there is spiritual life, is watchfulness; and this cannot be acquired otherwise than by truths, which are in their own light and in their own day, when man is in the life according to them. Such is signified by "watching" in the following passages:--
Watch, for ye know not in what hour the Lord will come (Matt. 24:42).
Happy are those servants whom the lord when he cometh shall find watching: Be ye therefore ready, for the Son of man will come at an hour when ye think not (Luke 12:37, 40).
Watch ye, for ye know not when the lord of the house shall come; lest coming suddenly, he find you sleeping; what I say unto you, I say unto all, Watch (Mark 13:35-37).
While the bridegroom tarried, the virgins slumbered and slept, and the five foolish came and said, Lord, open to us; but the lord shall answer, I know you not; watch therefore, for ye know neither the day nor the hour wherein the Son of man will come (Matt. 25:1-13).
Because the Lord‘s coming is called "morning" (AR 151), and then truths are opened, and there is light, therefore that time is called "the beginning of the watches" (Lamentations 2:19); and the Lord is called "a Watcher" (Daniel 4:13); and it is written in Isaiah:--
Thy dead shall live, Awake, ye that dwell in the dust (Isa. 26:19).
But that the state of a man who is not in truths is called "slumbering" and "sleeping," may be seen (Jeremiah 51:39, 57; Ps. 13:3; 76:6; Luke 8:23).
AR 159. And strengthen the remaining things which are about to die, signifies, that the things which pertain to their worship may receive life, and not be extinguished. How these things are to be understood shall be stated. Dead worship is altogether similar to living worship in its external form, because they who are in truths do the same things, for they hear preachings, go to the Holy Supper, pray on their knees morning and evening, besides other things which are common and customary in worship; therefore they who are in dead worship, have need of nothing more than to learn truths and live according to them; so that "the remaining things which are ready to die" may be confirmed.
AR 160. For I have not found thy works full before God, signifies that the interiors of their worship are not conjoined with the Lord. That by "works" are meant the interiors and exteriors, and that by "I know thy works," is signified that the Lord sees all the interiors and exteriors of man at once, may be seen in (AR 76); which are called "full before God," when they are conjoined with the Lord. It must be known, that dead worship or worship which is only external, causes the Lord’s presence, but not conjunction; but external worship, in which the interiors live, causes both presence and conjunction. For the conjunction of the Lord is with the things with man which are from the Lord, which are truths from good, and unless these are in worship, the works are not full before God, but are empty. A man is said to be "empty" in the Word, in whom there are nothing but falsities and evils (Matthew 12:44). Hence a man is said to be "full," in whom there are truths and goods.
AR 161. Verse 3. Remember therefore how thou hast received and heard, signifies that it should come into the thought that all worship in its beginning is natural, and afterwards by truths out of the Word, and by a life according to them, becomes spiritual, besides many other things. These are the things that are to be understood by these words; as also, that everyone may know from the Word, from the doctrines of the church from the Word, and from preachings, that truths ought to be learned, and that by truths man has faith, charity, and all things of the church. That this is the case, is abundantly shown in the Arcana Coelestia; that by truths comes faith (AC n. 4353, 4977, 7178, 10367). That by truths comes love towards the neighbor, or charity (AC n. 4368, 7623, 7624, 8034). That by truths comes love to the Lord (AC n. 10143, 10153, 10310, 10578, 10645). That by truths come intelligence and wisdom (AC n. 3182, 3190, 3387, 10064). That by truths regeneration is effected (AC n. 1555, 1904, 2046, 2189, 9088, 9959, 10028). That by truths there is power against evils and falsities, and against hell (AC n. 3091, 4015, 10488). That by truths there is purification from evils and falsities (AC n. 2799, 5954, 7044, 7918, 10229, 10237). That by truths the church exists (AC n. 1798, 1799, 3963, 4468, 4672). That by truths heaven exists (AC n. 6690, 9832, 9931, 10303). That by truths comes the innocence of wisdom (AC n. 3183, 3494, 6013). That by truths there is conscience (AC n. 1077, 2053, 9113). That by truths there is order (AC n. 3316, 3417, 3470, 4104, 5339, 5343, 6028, 10303). That by truths is the beauty of angels, and also of men as to the interiors which are of their spirit (AC n. 553, 3080, 4985, 5199). That by truths man is man (AC n. 3175, 3387, 8370, 10298). But all this by truths from good, and not by truths without good, and good is from the Lord (AC n. 2434, 4070, 4736, 5147). That every good is from the Lord (AC n. 1614, 2016, 2904, 4151, 5147, 9981). But who thinks this? Is it not at this day a matter of indifference what truths a man knows, provided he is in worship? And because few search the Word for the purpose of learning truths and living according to them, therefore nothing is known concerning worship, whether it be dead or living, and yet according to the quality of worship man himself is either dead or living. Otherwise of what use would the Word be, and doctrine thence, or what would be the use of sabbaths and preachings, as well as of books of instruction, yea to what purpose would the church and religion be? That all worship in its beginning is natural, and afterwards by truths from the Word, and a life according to them, becomes spiritual, is known; for man is born natural, but is educated in order that he may become civil and moral, and afterwards spiritual, for thus he is born again. These things therefore are signified by "Remember how thou hast received and heard."
AR 162. And observe and repent, signifies that they should attend to these things and vivify their dead worship. That "to observe" is to attend to those things which are meant by "Remember how thou hast received and heard," is evident; and that "to repent" is to vivify dead worship, by truths from the Word, and by a life according to them, follows therefrom.
AR 163. If therefore thou shalt not watch, signifies, if they are not in truths and in a life according to them, as is evident from the explanation in (AR 158).
AR 164. I will come upon thee as a thief, and thou shalt not know in what hour I will come upon thee, signifies that the things which are of worship shall be taken away from them, and that they shall not know when and how. It is said that the Lord "will come like a thief," because from the man, who is in dead worship, the external good of worship is taken away. For there is something of good in dead worship, because they think of God and of eternal life; but still good without its truths is not good, but meritorious or hypocritical, and evils and falsities take it away like a thief. This is done successively in the world, and after death fully, and also the man not knowing when and how. It is attributed to the Lord that "He will come like a thief," but, in the spiritual sense, it is meant that hell will take away and steal it. This is similar to its being said in the Word, that God does evil to man, vastates him, avenges, is wrathful, and leads into temptation; when yet hell does them, for it is so said from the appearance before man. That the talent and pound to trade with, is taken away from the man if nothing is gained by it, may be seen in (Matt. 25:26-30; Luke 19:24-26). "To trade" and "to gain" signifies to acquire to one‘s self truths and goods. Since good and truth are taken away from those who are in dead worship, as if it were done by a thief in the dark, therefore in the Word the same is sometimes likened to a thief, as in the following passages:--
Behold, I come as a thief. Happy is be that watcheth and keepeth his garments, lest be walk naked (Apoc. 16:15).
Watch therefore, for ye know not what hour your Lord will come. But know this, that if the householder had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through (Matt. 24:42, 43).
If thieves came to thee, if destroyers by night, how wilt thou be cut off, would they not have stolen till they had enough? (Obad. 1:5).
They shall run to and fro in the city, they shall run upon the wall, they shall go up upon the houses, they shall enter in through the windows like a thief (Joel 2:9).
They have done a lie, and the thief cometh in, and the troop spreadeth itself without (Hos. 7:1).
Lay not up treasures upon earth, but in heaven, where thieves do not come nor steal (Matt. 6:19, 20).
The reason why man must watch, and not know the hour in which The Lord cometh, is, that man may think and act as from himself, thus in freedom according to his reason, and lest any fear intrude; for everyone, if he knew, would be in fear; and what man does from himself in freedom remains to eternity; but what he does from fear, does not remain.
AR 165. Verse 4. Thou hast a few names even in Sardis, signifies that among them there are also some who have life in their worship. By "a few names" are signified some who are such, as now follows, for "name" signifies the quality of anyone; the reason is that everyone in the spiritual world is named according to his quality (AR 81). The quality of those who are now treated of, is, that they have life in their worship.
AR 166. Who have not defiled their garments, signifies, who are in truths, and have not defiled worship by evils of life, and falsities thence derived. By "garments" in the Word are signified truths which clothe good, and in the opposite sense, falsities which clothe evil; for man is either his own good or his own evil, the truths or falsities thence proceeding are his "garments." All angels and spirits appear clothed according to the truths of their good, or according to the falsities of their evil; on which subject see (HH n. 177-182); from which it is evident, that by "not defiling their garments," is signified to be in truths, and not to defile worship by evils of life and falsities thence derived. That in the Word "garments" signify truths, and, in the opposite sense, falsities appears from the following passages:--
Awake, awake, put on thy strength, O Zion; put on the garments of thy comeliness, O Jerusalem (Isa. 52:1).
O Jerusalem, I have clothed thee with needlework, I have shod thee with badger’s skin, I have girded thee with fine-linen, and adorned thee with ornaments; thou art arrayed in gold and silver, and thy garments are fine-linen, silk, and needlework, whence thou hast become exceedingly beautiful. But thou hast taken off thy garments, and hast made for thyself high-places with divers colors, that thou mightest commit whoredom upon them; thou hast also taken thy garments of needlework, and hast made images of a male, with which thou committedst whoredom (Ezek. 16:10-18).
The Jewish church is here described, that to it were given truths, because it had the Word; but that they falsified them; "to commit whoredom" is to falsify (AR 134).
The king‘s daughter is all glorious within, and her clothing is of woven gold; in needlework shall she be brought to the king (Ps. 45:13, 14).
"The king’s daughter" is the church as to the affection of truth.
Daughters of Israel, weep over Saul, who arrayed you in scarlet double-dyed with delights, and put an ornament of gold upon your garment (2 Sam. 1:24).
This is said of Saul because by him as king the Divine Truth is signified (AR 20).
I will visit upon the princes and upon the king‘s sons, and upon all that are clothed in the garments of the stranger (Zeph. 1:8).
The enemies shall put off thy garments from thee, and shall take away thy adornments (Ezek. 23:26).
Joshua was clothed in polluted garments, and stood so before the angel; who said, Remove ye the polluted garments from him, and clothe him with other garments (Zech. 3:3-5).
The king came in, and saw them that were reclining; and he saw a man not clothed with a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment (Matt. 22:11, 12).
"The wedding garment" is the Divine truth from the Word.
Beware of false-prophets, who come unto you in sheep’s clothing (Matt. 7:15).
No one putteth a piece of a new garment on an old garment; otherwise the new rendeth the old, and the piece from the new agreeth not with the old (Luke 5:36).
Because "a garment" signifies truth, the Lord therefore compares the truths of the former church, which were external and representative of spiritual things, to "a piece of an old garment;" and the truths of the new church, which were internal and spiritual, to "a piece of a new garment."
Upon the thrones were twenty-four elders sitting, clothed in white garments (Apoc. 4:4).
They who were standing before the throne and in the sight of the Lamb, were arrayed in white robes; who washed their robes and made their robes white in the blood of the Lamb (Apoc. 7:9, 13, 14).
There were given to everyone of those who were under the altar white robes (Apoc. 6:11).
The armies of Him that sat upon the white horse followed Him clothed in fine-linen white and clean (Apoc. 19:14).
Because "angels" signify Divine Truths, therefore:--
The angels seen in the Lord‘s sepulchre appeared in garments white and shining (Matt. 28:3; Luke 24:4).
Because the Lord is the Divine good and the Divine truth, and truths are meant by "garments," therefore when He was transfigured:--
His face shone as the sun, and His garments became as the light (Matt. 17:2).
And were white, glistening (Luke 9:29).
And shining white as snow, such as no fuller upon earth could whiten (Mark 9:3).
Concerning the Ancient of Days, who also is the Lord, it is said that:--
His garment was white as snow (Dan. 7:9).
And these things are said of the Lord besides:--
He hath anointed all thy garments with myrrh, and aloe, and cassia (Ps. 45:8).
He washeth His garment in wine, and His covering in the blood of grapes (Gen. 49:11).
Who is this that cometh from Edom, sprinkled as to His garments from Bozrah? this that is honorable in His apparel; wherefore art Thou red as to Thy garment? Thy garments are as of one that treadeth in the wine-press. Victory is sprinkled upon My garments; and I have polluted all My raiment (Isa. 63:1-3).
This is also concerning the Lord. His "garments" here are the truths of the Word.
He that sat upon the white horse, was clothed in a garment dipped in blood, and His name is called the Word of God (Apoc. 19:13, 16).
From the signification of "garments," it may be seen why:--
The Lord’s disciples laid their garments upon the ass and the colt, when the Lord entered into Jerusalem; and why the people then strewed their garments in the way (Matt. 21:7-9; Mark 11:7, 8; Luke 19:35, 36).
And what is signified by:--
The soldiers divided the Lord‘s garments into four parts (John 19:23, 24).
And thus what is signified by these words in David:--
They divided My garments, and upon My vestment they cast a lot (Ps. 22:18).
From the signification of "garments" it is also manifest why they rent their garments, when anyone spoke against the Divine truth of the Word (Isa. 37:1); also why they washed their garments, that themselves might be purified (Ex. 19:4; Lev. 11:25, 40; 14:8, 9; Num. 19:11-22); and why, on account of transgressions against Divine truths, they put off their garments, and put on sackcloth (Isa. 15:3; 22:12; 37:1, 2; Jer. 4:8; 6:26; 48:37; 49:3; Lam. 2:10; Ez. 27:31; Amos 8:10; Jonah 3:5, 6, 8). He who knows what "garments" signify in general and in particular can know what was signified by the garments of Aaron and his sons, which were the ephod, the robe, the checkered coat, the belt, the breeches, and the mitre. Because "light" signifies the Divine truth, and "garment" likewise, therefore it is said in David:--
Jehovah covereth Himself with light as with a garment (Ps. 104:2).
AR 167. And they shall walk with me, in white, signifies that they will live with the Lord in His spiritual kingdom, because they are in truths from Him. That this is the meaning of these words, is because "to walk," in the Word, signifies to live, and "to walk with God" signifies to live from Him; and because "in white" signifies in truths; for in the Word, "white" is predicated of truths, because it draws its origin from the light of the sun; and "red" is predicated of goods, because it draws its origin from the fire of the sun; and "black" is predicated of falsities, because it draws its origin from the darkness of hell. They who are in truths from the Lord, because they are conjoined with Him are called "worthy," for all worth in the spiritual world is from conjunction with the Lord. From these things it is evident, that "they shall walk with me in white, for they are worthy," signifies that they shall live with the Lord, because they are in the truths from Him. It is said that they will live with the Lord in the spiritual kingdom, because the whole heaven is divided in two kingdoms, the celestial and the spiritual, and they are in the celestial kingdom who are in the good of love from the Lord, and they are in the spiritual kingdom who are in the truths of wisdom from the Lord; and the latter are said "to walk with the Lord in white"; and they are also clothed in white garments. That "to walk" signifies to live, and "to walk with God" signifies to live with Him because from Him, appears from the following passages:--
He walked with me in peace and rectitude (Mal. 2:6).
Thou hast delivered My feet from stumbling, to walk before God in the light of the living (Ps. 56:13).
David hath kept My commandments, and hath walked after Me with the whole heart (1 Kings 14:8).
O Jehovah, remember that I have walked before Thee in truth (Isa. 38:3).
If ye will walk contrary to Me, and will not obey My voice, I also will walk contrary to you (Lev. 26:23, 24, 27, 28).
They would not walk in the ways of Jehovah (Isa. 42:24; Deut. 11:22; 19:9; 26:17).
All peoples walk in the name of their god, and we will walk in the name of Jehovah (Mic. 4:5).
Yet a little while is the light with you; walk while ye have the light; believe in the light (John 12:35, 36; 8:12).
The scribes asked, Why walk not the disciples according to the tradition of the elders? (Mark 7:5).
"To walk" is also said of Jehovah that "He walks among them," that is, lives in them and with them.
I will give My habitation in the midst of them, and will walk in the midst of you, and will be unto you for God (Lev. 26:11, 12).
From these passages it is manifest what is meant above by:--
These things saith He that walketh in the midst of the seven golden lampstands (Apoc. 2:1).
AR 168. Verse 5. He that overcometh, shall be clothed in white garments, signifies that he who is reformed becomes spiritual. That "he that overcometh," signifies he who is reformed, may be seen in (AR 88); and that "to be clothed in white garments," signifies to become spiritual by means of truth (AR 166, 167). All those become spiritual who are in truths, and in a life according to them.
AR 169. And I will not blot out his name out of the book of life, signifies that he shall be saved. What the signification of "name" is, has been shown before, and what "the book of life" is, will be explained below. That "not to blot out his name out of the book of life," is to be saved, is evident to everyone.
AR 170. And I will confess His name before the Father, and before His angels, signifies that they will be received who are in Divine good and in Divine truths from the Lord, thus who have the life of heaven in themselves. That "to confess the name" is to acknowledge the quality of anyone, or that he is such, is evident from the signification of "name," as given in (AR 81, 122). By "Father," is meant Divine good, and by "angels" are meant Divine truths, both from the Lord. In the Word of the evangelist "the Father" is often mentioned by the Lord, by whom is everywhere meant Jehovah, from Whom and in Whom He was, and Who was in Him, and never any Divine separate from Him: this is abundantly proved indeed in The Doctrine of the New Jerusalem concerning the Lord; and also in The Angelic Wisdom concerning the Divine Providence (DP n. 262, 263); that the Lord Himself is the Father, may be seen (AR 21, 960). The Lord made mention of the Father, because by "Father" in the spiritual sense is signified good, and by "God the Father" the Divine good of Divine love; the angels never understand anything else by "Father" when it is read in the Word, nor can they understand anything else, because no one in the heavens knows any Father, of whom they are said to be born, and whose sons and heirs they are called, except the Lord; this is meant by the Lord’s words (Matt. 23:9). Hence it is evident that by "confessing His name before the Father," is signified that they will be received among those who are in Divine good from Him. The reason why by "angels" are meant those who are in Divine truths from the Lord, and, abstractly, Divine truths, is because angels are the recipients of Divine good in the Divine truths which are with them from the Lord.
AR 171. Verse 6. He that hath an ear, let him hear what the Spirit saith unto the churches, signifies that he who understands these things, should obey what the Divine truth of the Word teaches those who will be of the New Church, which is the New Jerusalem, as in (AR 87).