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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).
113. These things saith the First and the Last, signifies the Lord, who governs all things from the Divine Human, from firsts by means of ultimates. This is evident from the signification of "the First and the Last," as being, in reference to the Lord, His ruling all things from firsts by means of ultimates (See above, n. Revelation 1:13, 16).
These same things introduce what is written to the angel of the Ephesian Church in these words, "These things saith He that holdeth the seven stars in His right hand, that walketh in the midst of the seven golden lampstands" (verse 1).
[2] In the preceding chapter the Son of man is described thus:
I am the First and the Last; and the Living One; and I became dead; and behold I am alive unto the ages of the ages (Revelation 1:17-18).
These things here introduce what is written to the angel of the church of the Smyrneans, 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 described, that there was seen:
Out of His mouth a sharp two-edged sword going forth (Revelation 1:16).
This introduces what is written to the angel of the church Pergamum, in these words:
These things saith He that hath the sharp two-edged sword (Revelation 2:12).
In the preceding chapter the Son of man is described, that He was seen to have:
Eyes as a flame of fire; and feet like unto burnished brass, as if glowing in a furnace (Revelation 1:14-15).
These things introduce what is written to the angel of the church in Thyatira, in these words:
These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like unto burnished brass (Revelation 1:18).
[3] Similar things introduce what is written to the angels of the other three churches (of which in the following chapter). From this it can be seen that it is the Son of man who says the things that are written to the churches; and as by the "Son of man" the Lord in respect to the Divine Human is meant (as was shown above, n. 63, it follows that all that is written to the churches is from the Lord's Divine Human; and from this it also follows that the Divine Human is the All in all things of the church, as it is the All in all things of Heaven. So here by His being "the First and the Last" is signified that the Lord from His Divine Human governs all things from firsts by means of ultimates. (That the Lord in respect to the Divine Human is the All in all things of heaven, may be seen in the work on Heaven and Hell 7-12 n. 78-86, and the rest there. And as the Lord is the All in all things of heaven, He is also the All in all things of the church, for the church is the kingdom of the Lord on the earth.) This I can affirm, that no one who is within the church, and does not acknowledge the Divine of the Lord in His Human, can enter heaven. To acknowledge the Divine of the Lord in His Human is to think of His Divine when thinking of His Human. That it must be so thought of is because the whole heaven is from His Divine Human (as may be seen shown in the work on Heaven and Hell, from beginning to end; and above in the explanation of Revelation, n. 10, 49, 52, 82).
113. "Haec dicit Primus et Ultimus." Quod significet Dominum qui omnia ex Divino Humano ex primis per ultima regit, constat ex significatione "Primi et Ultimi", cum de Domino, quod sit regens omnia ex primis per ultima (de qua supra, n. 41); quod sit Dominus quoad Divinum Humanum, qui hic et in sequentibus loquitur ad Angelos Ecclesiarum, constare potest ex capite praecedente, ubi similia dicuntur de Filio hominis; et Filius hominis est Dominus quoad Divinum Humanum (videatur supra, n. 63). Hoc patet manifeste a collatione: nempe, describitur in capite praecedente Filius hominis,
Quod visus sit "in medio candelabrorum aureorum, ... habens in dextra sua manu stellas septem" ((cap. 1) vers. 13, 16, 16):
eadem haec praemittuntur scriptis ad Angelum Ephesinae Ecclesiae, his verbis, "Haec dicit habens septem stellas in dextra sua manu, ambulans in medio candelabrorum aureorum" (vers. 1, hujus capitis).
[2] In praecedente capite describitur Filius hominis ita,
"Ego sum Primus et Ultimus, et qui vivens, et factus sum mortuus, et ecce vivens in saecula saeculorum" ((cap. 1) vers. 17, 18);
haec praemittuntur hic scriptis ad Angelum Ecclesiae Smyrnaeorum, his verbis,
"Haec dicit Primus et Ultimus, qui fuit mortuus et vivit" (vers. 8).
In praecedente capite describitur Filius hominis, quod
"Ex ore Ipsius visa sit romphaea anceps acuta exiens " ((cap. 1) vers. 16);
hoc praemittitur scriptis ad Angelum Pergamensis Ecclesiae, his verbis,
"Haec dicit habens romphaeam ancipitem acutam" (vers. 12 1
).
In praecedente capite describitur Filius hominis, quod visus sit
Habere oculos tanquam flammam ignis, et pedes similes chalcolibano tanquam in camino ignitos (cap. 1) vers. 14, 15);
haec praemittuntur Scriptis ad Angelum Thyatiris Ecclesiae, his verbis,
"Haec dicit Filius Dei habens oculos suos tanquam flammam ignis, et pedes suos similes chalcolibano" (vers. 18).
[3] Similiter ante scripta ad Angelos trium reliquarum Ecclesiarum, de quibus in capite sequente. Ex his constare potest quod sit Filius hominis qui dicit illa quae scribuntur ad ecclesias; et quia per "Filium hominis intelligitur Dominus quoad Divinum Humanum (ut supra, n. 63, ostensum est), sequitur quod omnia quae scripta sunt ad ecclesias, a Divino Humano Domini sint; et quoque inde sequitur quod Divinum Humanum sit omne in omnibus ecclesiae, sicut est omne in omnibus caeli; hic etiam per quod sit "Primus et Ultimus" significatur quod Dominus ex Divino Humano suo omnia ex primis per ultima regat. (Quod Dominus quoad Divinum Humanum sit omne in omnibus caeli, videatur in opere De Caelo et Inferno 7-12, et 78-86, et quia ibi; et quia Dominus est omne in omnibus caeli, est etiam omne in omnibus ecclesiae, nam ecclesia est regnum Domini in terris.) Hoc asseverare possum, quod nemo, qui intra ecclesiam est, et non agnoscit Divinum Domini in Humano Ipsius, possit intrare in caelum. Agnoscere Divinum Domini in Humano Ipsius, est cogitare de Divino Ipsius cum de Humano Ipsius. Causa quod ita cogitandum sit, est quia totum caelum est ex Divino Humano Ipsius (ut Ostensum videatur in opere De Caelo et Inferno, a principio ad finem; et supra in Explicatione super Apocalypsin, n. 10, 49, 52, 82).
Footnotes:
1. The editors made a correction or note here.