----中文待译----
208. Behold I have set before thee an open door, and no one is able to shut it. That this signifies that they will be admitted into heaven, and that it will be denied to no one who is of such a quality is evident from the signification of setting before them an open door, as being to admit into heaven, of which we shall treat in what follows; and from the signification of no one is able to shut it, as being that entrance will not be denied; for when a door is shut, entrance is denied, and when it is not shut it is not denied. The reason why it is open to those who are in charity is, that these are treated of in what is written to this church (see above, n. 203). Hence it is evident that by I have set before thee an open door, and no one is able to shut it is signified, that all such will be admitted into heaven, and that it will be denied to none of them. That to set before them an open door signifies to admit them into heaven is evident indeed from common speech, but nevertheless it is from correspondence; for a house and all things belonging to a house correspond to the interiors of man's mind, and from that correspondence they also signify such things in the Word. That this is the case is evident from representatives and appearances in heaven, where there are palaces, houses, rooms, bed-chambers, vestibules, courts, and within them various things for use. These things the angels have from correspondence; whence it is that the wiser angels have palaces more magnificent than those enjoyed by those who are less wise. (But concerning these things, see the work, Heaven and Hell 183-190, where the habitations of the angels of heaven are treated of.) And because palaces, houses, and all the things belonging to a house correspond, it is also evident that outer doors, inner doors, and gates correspond also, and that they correspond to entrance and admission; also when a door is seen open, it is a sign that there is permission to enter, and when it is shut, that there is not.
[2] Moreover, when novitiate spirits are introduced into a heavenly society, a way is opened to them by the Lord which leads to it; and when they come thither a gate is seen with a door at the side, where there are keepers who admit them, and afterwards there are others who receive and introduce them.
From these considerations, it is evident that outer doors (januoe), and inner doors (ostia), and gates in the Word signify introduction into heaven; and because the church is the Lord's heaven on earth, they also signify introduction into the church; and because heaven or the church is in man, therefore they also signify approach and entrance with man concerning which something shall be said presently. And because all the things that signify heaven and the church also signify the things pertaining to heaven and the church, and here introductory things which are truths from good, these being from the Lord; and because those things are from the Lord, and hence are His, indeed are Himself in them, therefore by outer door (janua), inner door (ostium), and gate to heaven and the church, in the highest sense, is meant the Lord. Hence it is evident what the words of the Lord signify in John:
Jesus said: "Verily I say unto you, he that entereth not by the door (janua) into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep; to him the porter openeth. I am the door (ostium) of the sheep, by me if any man enter in, he shall be saved, and shall go in and out and find pasture" (10:1, 2, 3, 7, 9).
That to enter in by the door (ostium) here denotes to enter in by the Lord, is evident, for it is said, "I am the door of the sheep." To enter in by the Lord is to approach Him, to acknowledge Him, to believe in Him, and to love Him, as He Himself teaches in many passages. Thus is a man admitted into heaven, and in no other way; therefore the Lord says, "By me if any man enter in, he shall be saved"; and also "he who climbeth up some other way, the same is a thief and a robber."
[3] He therefore who approaches the Lord, acknowledges Him and believes in Him, is said to open the door (ostium) to the Lord, that He may enter in; as in the Apocalypse:
"Behold I stand at the door (ostium) 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" (3:20).
How these things are to be understood, will be explained in the following pages, where the things mentioned are treated of. Here we shall only say something concerning the doors (ostia) or gates in man, because it is said, I stand at the door and knock.
There are two ways which lead to man's Rational, one from heaven and the other from the world; by the way from heaven good is introduced, by the way from the world truth is introduced. In proportion as the way from heaven is opened to a man, in the same proportion he is affected with truth, and becomes rational, that is, in the same proportion he sees truth by the light of truth; but if the way from heaven is shut, he does not become rational, because he does not see truth, and yet truth from the light of truth constitutes the Rational. A man may indeed reason concerning truth, and from reasoning or from memory he may speak of it; but he is not able to see whether it is truth or not. To think well concerning the Lord and the neighbour, opens the way from heaven; but to think otherwise shuts that way. Because there are two ways which lead into man, there are also two doors (januoe) or gates by which influx enters: by the door or gate which is open from heaven, the spiritual affection of truth from the Lord enters, because good enters by that door, as said above, and all spiritual affection of truth is from good; but by the door or gate which is open from the world, enter all knowledge from the Word, and from preaching thence, because thereby truth enters, as also said above, for knowledges from the Word and from preaching thence are truths. The spiritual affection of truth adjoined to those knowledges constitutes man's Rational, and enlightens it according to the quality of the truth conjoined with good, and according to the quality of the conjunction.
[4] These few observations may be sufficient for the present concerning the gates or doors pertaining to man. Because outer doors (januoe), inner doors (ostia), and gates signify admission into heaven and into the church, therefore they also signify truths from good which are from the Lord, because by means of them this admission is effected, as is evident from the following passages. Thus in Isaiah:
"Open ye the gates that the just nation that keepeth faithfulnesses may enter in" (26:2).
According to the sense of the letter it is here meant that those who are just and faithful should be admitted into those cities, but according to the internal sense, that such should be admitted into the church: for gates signify admission; a just nation signifies those who are in good; keeping faithfulnesses signifies those who are thence in truths.
[5] Again:
"Thy gates shall be open continually; they shall not be shut day nor night; to bring unto thee the hosts of the nations, and their kings shall be brought down. And the nation and kingdom that will not serve thee shall perish. Thou shalt call thy walls Salvation, and thy gates Praise" (175, and that kings signify those who are in truths, n. 31.)
[6] Again:
"Thus said Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; that I may loose the loins of kings, to open before him the doors (januoe) that the gates may not be shut; I will give him the treasures of darkness, and hidden riches of secret places" (45:1, 3).
Here also the Lord is treated of, and the church to be established by Him. By opening the doors (januoe), and by the gates not being shut, is signified perpetual admission; by nations and kings are signified those who are in goods and truths, and, in the abstract, goods and truths, as said above; by treasures of darkness and hidden riches of secret places, is signified interior intelligence and wisdom from heaven; for the things that enter by the gate which is open from heaven, and of which we have spoken above, come in secretly, and influence all the things that are with man, whence arises the spiritual affection of truth, whereby things before unknown are revealed.
[7] In Jeremiah:
"If ye bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, then shall there enter through the gates of this city kings and princes sitting upon the throne of David, riding upon the chariot and on horses, and the city shall be inhabited to eternity" (Arcana Coelestia 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730. That by Jerusalem is signified the church, 402, 3654, 9166. That by burden or work on the Sabbath day is signified not to be led by the Lord but by the proprium, n. 7893, 8495, 10360, 10362, 10365. That by kings and princes are signified those who are in Divine truths, and, in the abstract, Divine truths, see above, n. 29, 31. That by chariot is signified the doctrine of truth, and by horses the Intellectual, see the small work, The White Horse 1-5.)
[8] Again, in the Apocalypse, it is said of the New Jerusalem,
"Having a wall great and high, twelve gates, and at the gates twelve angels, and names written thereon which are the names of the twelve tribes of the sons of Israel; the twelve gates were twelve pearls; the gates of it shall not be shut" (New Jerusalem 1, etc.); which is also evident from this consideration, that it is said there were twelve gates, twelve angels upon the gates, and the names of the twelve tribes written thereon, and that the twelve gates were twelve pearls. By twelve are signified all, and is said of truths from good, see Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913, similarly by angels, see above, n. 130, 200; also by the twelve tribes of Israel, Arcana Coelestia 3858, 3926, 4060, 6335; and also by pearls.)
[9] In Jeremiah:
"Out of the north evil shall be opened that they may come, and every one set his throne at the door (ostiun) of the gates of Jerusalem, and at all its walls round about, because they have forsaken me" (1:14, 15, 16).
The subject here treated of is the destruction of the church: the north signifies falsity, in this case the falsity from which evil is derived; to come and set every one his throne at the door of the gates of Jerusalem, is to destroy the introductory truths of the church by falsities; and at all the walls round about, denotes all the truths that are for a defence.
[10] In Isaiah:
"Howl, O gate; cry, O city; thou, whole Philistia, art dissolved because, from the north cometh smoke" (14:31).
Again:
"The choicest of thy valleys shall be filled with the chariot; and the horsemen shall set themselves in array even to the gate, he hath made bare the covering of Judah" (22:7, 8).
In these passages also the destruction of the Church is treated of; and by the gates there mentioned introductory truths are signified, which are destroyed; those truths are called the covering of Judah, because by Judah is signified celestial love, as may be seen above (n. 24:12).
[11] In Jeremiah:
"Judah mourned, and the gates thereof languished" (14:2).
In the book of Judges:
"The villages ceased in Israel: he hath chosen new gods; then to assault the gates" (5:7, 8).
In Ezekiel:
"Tyrus hath said over Jerusalem, Aha, she is broken, the doors (januoe) of the peoples, she is brought over to me" (26:2).
Here also the subject treated of is the destruction of the church. By Tyrus are signified the knowledges (cognitiones) of truth and good, which are introductory truths; and by Jerusalem is signified the church as to the doctrine of truth. It is therefore evident why Jerusalem is here called the doors (januoe) of the peoples; also what is signified by Tyrus saying, "Aha, she is broken, the doors of the peoples; she is brought over to me, I shall be filled."
[12] Since, as said above, by doors (januoe) and by gates is signified admission, and, specifically, introductory truths are signified, which are truths from good from the Lord, it is evident what is signified by these in the following places. In David
"Lift up your heads, O ye gates; and be ye lift up, ye doors (ostia) of the world, that the king of glory may come in" (Psalms 24:7, 9).
Again:
Recount the praises of Jehovah "in the gates of the daughter of Zion" (Psalms 9:14).
Again:
"Jehovah loveth the gates of Zion more than all the dwellings of Jacob" (Psalms 87:2).
By Zion and by the daughter of Zion is meant the celestial church. Again, in Isaiah:
"Thy Redeemer, the Holy One of Israel; the God of the whole earth he is called. I will make thy windows of agates, and thy gates of carbuncles" (54:5, 12).
In Matthew:
The five prudent virgins entered into the marriage, "and the door (ostium) was shut," and the five foolish virgins came and knocked, but the door was not opened to them (25:10, 11, 12).
In Luke:
Jesus said "Strive to enter in at the strait gate (portam) for many will seek to enter in, and will not be able. When once the master of the house is risen up, and hath shut to the door (januam), then shall ye begin to stand without, and to knock at the door (januam), saying, Lord, Lord, open unto us; but he shall answer and say unto you, I know you not whence ye are" (13:24, 25).
In these two passages the state of man after death is treated of, that those who are in faith alone, and not in love, cannot be admitted into heaven, even although they should then desire it, and this in consequence of the nature of their faith. And this is what is signified by the door being shut, and their being refused admission when they knocked.
[13] Because gates signify introductory truths, therefore it was ordained among the statutes,
That the elders should sit at the gates and judge (Deuteronomy 21:19; 22:15-21; Amos. 5:12, 15; Zech. 8:16).
It was also therefore commanded, that "They should write the precepts upon the posts and gates" (Deuteronomy 6:8, 9).
And it was also among the statutes,
That the ear of the servant who was not willing to go out free in the seventh year, should be bored through at the door (januam) (Exodus 21:6; Deuteronomy 15:17).
By servants of the sons of Israel were signified those who were in truths and not in good; and by freemen, those who were in good and thence in truths. By the ear being bored through at the door was signified perpetual obedience and servitude, because they were not desirous to be introduced into good by means of truths; for those who are in truth and not in good, are perpetually in a servile state, not being in the spiritual affection of truth; for it is the affection of love that makes man free (as may be seen in Exodus 26:14, 36, 37; 38:18); also by the numerical measurements of the doors and gates of the house of God and of the temple in Ezekiel (40:6, 8-11, 13-15, 18, 19, 20, 24, 27, 28, 32, 35, 37; 41:1-3, 11, 17-20, 23-25; 42:2, 12, 15; 43:1-4; 44:1-3, 17; 46:1-3, 8, 12, 19; 47:1, 2; 48:31-34). He who knows what the particular numbers there mentioned signify, may know many arcana concerning those truths. Mention is also made of the gates of the house of Jehovah towards the north and towards the east, in the same prophet (8:3, 5; 10:19).
208. Behold I have given before thee an opened door, and no one is able to shut it, signifies that they will be admitted into heaven, and that to no one of such a quality will it be refused. This is evident from the signification of "giving an opened door," as being to admit into heaven (of which presently) and from the signification of "no one is able to shut," as being that it will not be refused; for when a door is shut entrance is refused, but when it is not shut it is not refused. This refers to those who are in charity, because they are treated of in what is written to this church (See above, n. 203). From this it is clear that "I have given before thee an opened door, and no one is able to shut it," signifies that all such will be admitted into heaven, and that to none of these will entrance be refused. It is indeed plain from the common use of language, that "to give an opened door" signifies to admit into heaven; and still this is from correspondence; for a house and all things pertaining to a house correspond to the interiors of man which are of his mind, and from that correspondence they also signify in the Word the things of the mind. That this is so can be seen from representatives and appearances in heaven, where there are palaces, houses, rooms, bed-chambers, hallways, courts, and within them a variety of things for uses; these things the angels have from correspondence; and for this reason the wiser angels have palaces more magnificent than the less wise have (but respecting these, see in The work on Heaven and Hell 183-190, where The Habitations of the angels of Heaven are treated of); and as palaces, houses, and all things pertaining to a house have a correspondence, so evidently do doorways, doors, and gates, which correspond to entrance and admission; and when the doorway appears open, it is a sign that there is opportunity to enter, and when it is closed, that there is no opportunity.
[2] Moreover, when newly arrived spirits are introduced into a heavenly society, the way that leads to it is opened to them by the Lord; and when they come thither there appears a gate with a door at the side, where there are guards who admit them, and afterwards there are others who receive and introduce them. From this it can now be seen what "doorways," "doors," and "gates," signify in the Word, namely, admission into heaven: and as the church is the Lord's heaven on earth, they also signify admission into the church; and as heaven or the church is within man, "doorways," "doors," and "gates" signify approach and entrance, with man (of which presently). And because all things that signify heaven and the church signify also the things of heaven and the church, and here the things that introduce, which are truths out of good from the Lord, and because these truths are from the Lord, and are therefore His, yea, are Himself in them, therefore "doorway," "door," and "gate" to heaven and the church, mean in the highest sense the Lord. From this is clear the signification of what the Lord says in John:
Jesus said, Verily I say unto you, he that entereth not through the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. But he that entereth in through the door is the shepherd of the sheep; to him the porter openeth. I am the door of the sheep, through Me if anyone enter in, he shall be saved, and shall go in and go out, and find pasture (John 10:1-3, 7, 9).
Here "to enter in through the door" is evidently to enter in through the Lord, for it is said, "I am the door of the sheep." To enter in through the Lord is to approach Him, acknowledge Him, believe in Him, and love Him, as He teaches in many passages; thus is man admitted into heaven, and in no other way; consequently the Lord says, "Through Me if anyone enter in, he shall be saved;" also "he that climbeth up another way, the same is a thief and a robber."
[3] Therefore he that approaches the Lord, acknowledges Him, and believes in Him, is said to open the door to the Lord, that he may enter in. In Revelation:
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).
What this means will be told in what follows where this part of the chapter will be explained. Here something shall merely be said about doors or gates, in respect to man, since it is said, "I stand at the door and knock." To man's rational two ways lead, one from heaven, the other from the world. By the way from heaven good is introduced, by the way from the world truth is introduced. So far as the way from heaven is opened with man, so far he is affected by truth and becomes rational, that is, sees truth from the light of truth. But if the way from heaven is shut, man does not become rational; for he does not see truth, and yet it is truth from the light of truth that makes the rational; he can, indeed, reason about truth, and from reasoning or from memory can talk about it; but he is not able to see whether truth is truth.
To think well about the Lord and about the neighbor opens the way from heaven; while to think not well about the Lord and to think evil about the neighbor shuts that way. As there are two ways that lead into man, so there are two doorways or gates through which entrance is effected. Through the gate or doorway that is opened from heaven the spiritual affection of truth from the Lord enters, because through that door (as was said above), good enters, and all spiritual affection of truth is from good; but by the gate or doorway that is open from the world all knowledge from the Word and from preaching from the Word enters, since by this way truth enters (as was also said above), for the knowledges from the Word and from preaching therefrom are truths. The spiritual affection of truth joined with such knowledges constitutes man's rational, and enlightens it according to the quality of the truth conjoined to good, and according to the quality of the conjunction. Let these few words suffice respecting the two doorways or gates pertaining to man.
[4] As "doorways," "doors," and "gates," signify admission into heaven and into the church, they therefore also signify truths from good which are from the Lord, because by them admission is effected; as in the following passages.
In Isaiah:
Open ye the gates, that the righteous nations keeping faithfulness may enter in (Isaiah 26:2).
This means, in the sense of the letter, that they will admit those who are righteous and faithful into the cities; but in the internal sense, that they will admit them into the church; for "gates" signify admission; "a righteous nation" signifies those who are in good; "keeping faithfulness" signifies those who are in truths from good.
[5] In the same:
Thy gates shall be open continually; they shall not be shut day nor night, that the army of the nations may be brought unto Thee, and their kings shall be led; for the nation and kingdom that will not serve Thee shall perish. Thou shalt call thy walls Salvation, and thy gates Praise (175, and that "kings" signify those who are in truths n. 31.
[6] In the same:
Thus saith Jehovah to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; that I may loose the loins of kings, to open before him the doors that the gates may not be shut. And I will give thee the treasures of dark places, and hidden riches of secret places (Isaiah 45:1, 3).
This likewise treats of the Lord and of the church to be established by Him. "To open the doors that the gates may not be shut" signifies perpetual admission; "nations and kings" signify those who are in goods and truths, and in the abstract, goods and truths (as above); "treasures of dark places and hidden riches of secret places" signifies interior intelligence and wisdom from heaven, for the things that enter by the gate that is open from heaven (of which above) come in secretly and affect all things that are with man; from this comes the spiritual affection of truth, through which things before unknown are revealed.
[7] In Jeremiah:
If ye bring in no burden through the gates of this city on the Sabbath day, but hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes, sitting upon the throne of David, riding upon the chariot and on horses, and the city shall be inhabited to eternity (Arcana Coelestia 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730. That "Jerusalem" signifies the church, see n. 402, 3654, 9166. That "burden" or "work" on the Sabbath day signifies not to be led by the Lord but by one's own [proprium], n. 7893, 8495, 10360, 10362, 10365. That "kings and princes" signify those who are in Divine truths, and in the abstract, Divine truths, see above 29, 31. That "chariot" signifies the doctrine of truth, and "horses" the intellectual, see in the small work concerning The White Horse 1-5.)
[8] In Revelation:
The New Jerusalem, having a wall great and high, and twelve gates, and upon the gates twelve angels, and names inscribed, which are the names of the twelve tribes of Israel. The twelve gates were twelve pearls. The gates shall not be shut (Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; in like manner "angels," see above, n. 130, 200; likewise the "twelve tribes of Israel," n. 3858, 3926, 4060, 6335; and likewise "pearls.")
[9] In Jeremiah:
Out of the north an evil shall be opened, that they may come and set every man his throne at the entrance of the gates of Jerusalem, and against all its walls round about, because they have forsaken Me (Jeremiah 1:14-16).
This treats of the destruction of the church; the "north," signifies falsity from which is evil; "to come and set every man his throne at the entrance of the gates of Jerusalem" is to destroy truths introductory to the church by means of falsities; "and against all the walls" means to destroy all protecting truths.
[10] In Isaiah:
Howl, O gate; cry, O city; thou whole Philistia art dissolved, for from the north cometh smoke (119), and these truths cover and protect that love.
[11] In the same:
The remnant in the city is a waste, and the gate is beaten 1even to devastation (Isaiah 24:12).
In Jeremiah:
Judah hath mourned, and the gates thereof have been made to languish (Jeremiah 14:2).
In the book of Judges:
The villages have ceased in Israel; he hath chosen new gods; there was fighting at the gates (Judges 5:7-8).
In Ezekiel:
Tyre hath said about Jerusalem, Aha, she is broken, the doors of the peoples; she is brought around unto me (Ezekiel 26:2).
Here also the destruction of the church is treated of; "Tyre" signifies the knowledges of truth and good, which are introductory truths; and "Jerusalem" the church in respect to the doctrine of truth; this shows why Jerusalem is here called the "doors of the people;" also what this signifies, "Tyre says, Aha, Jerusalem is broken, the doors of the people; she is brought around unto me, I shall be filled."
[12] Since, as was said above, "doors" and "gates" signify admission, and in particular, introductory truths, which are truths from good from the Lord, it is clear what "doors" and "gates" signify in the following passage. In David:
Lift up your heads, O ye gates; and be ye lifted up, ye everlasting portals, that the King of glory may come in (Psalms 24:7, 9).
In the same:
Recount the praises of Jehovah in the gates of the daughter of Zion (Psalms 9:14).
In the same:
Jehovah loveth the gates of Zion more than all the dwellings of Jacob (Psalms 87:2).
By "Zion" and "the daughter of Zion" the celestial church is meant.
In Isaiah:
Thy Redeemer, the Holy One of Israel; the God of the whole earth he is called. I will make thy windows 2of rubies, and thy gates of carbuncles (Isaiah 54:5, 12).
In Matthew:
The five prudent virgins went into the marriage feast, and the door was shut; and the five foolish virgins came and knocked, but the door was not opened to them (Matthew 25:10-12).
In Luke:
Jesus said, strive to enter in through the narrow gate; for many shall seek to enter in, and shall not be able. When once the Master of the house is risen up and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence you are (Luke 13:24-25).
These two passages treat of the state of man after death, showing that those who are in faith and not in love cannot then be admitted into heaven, although they may wish to be admitted because they have so believed; this is meant by the "door's being shut," and they knocked but were rejected.
[13] Because "gates" signify introductory truths, therefore it was among the statutes:
That the elders should sit at the gates and judge (Deuteronomy 21:19; 22:15, 21; Amos 5:12, 15; Zechariah 8:16);
therefore it was also commanded:
That they should write the commandments upon the posts and gates (Deuteronomy 6:8-9);
and therefore it was likewise among the statutes:
That the ear of the servant who was not willing to go out free in the seventh year should be bored through at the door (Exodus 21:6; Deuteronomy 15:17).
"Servants" from the sons of Israel signified those who were in truths and not in good; and "freemen" those who are in good and in truths therefrom. That "the ear should be bored through at the door" signified perpetual obedience and servitude, since he was not willing to be introduced by means of truths into good; for those who are in truths and this not from good, are perpetually in a servile state, because they are not in the spiritual affection of truth; and yet it is the affection which is of the love that makes man free (See in Exodus 26:14, 36, 37; 38:18, 19); also by the measurements in numbers of the entrances and gates of the house of God and of the temple (in Ezekiel 40:6, 8-11, 40:13-15, 18-20, 24, 27, 28, 32, 35, 37; 41:1-3, 11, 17-20, 23-25; 42:2, 12, 15; 43:1-4; 44:1-3, 17; 46:1-3, 8, 12, 19; 47:1, 2; 48:31-34). He who knows what these particular numbers signify, may know many arcana respecting these truths. The gates of the house of Jehovah towards the north and towards the east are also spoken of in the same prophet (Ezekiel 8:3-4, 10:19).
Footnotes:
1. Latin has "is beaten"; the Hebrew "shall be beaten," as found in Apocalypse Explained 223, 919.
2. The Latin has "windows"; the Hebrew "suns," as found in Arcana Coelestia 655; Apocalypse Explained 401.
208. "Ecce dedi coram te ostium apertum, et nemo potest claudere illud" - Quod significet quod intromittentur in caelum, et quod nemini qui talis negabitur, constat ex significatione "dare ostium apertum", quod sit intromittere in caelum (de qua sequitur); et ex significatione "nemo potest claudere", quod sit quod non negabitur, nam cum ostium clauditur, negatur introitus, et cum non clauditur, non negatur; quod sit illis qui in charitate sunt, est quia de illis in scriptis ad hanc Ecclesiam agitur (videatur supra, n. 203): inde patet quod per "Dedi coram te ostium apertum, et nemo potest claudere illud", significetur quod omnes tales intromittentur in caelum, et quod nemini eorum negabitur.
Quod "dare ostium apertum" significet intromittere in caelum, quidem constat ex communi sermone; sed tamen usque est ex correspondentia, nam domus et omnia domus correspondent interioribus hominis quae sunt mentis ejus, et ex correspondentia illa etiam significant talia in Verbo. Quod ita sit, constare potest a repraesentativis et apparentiis in caelo: ibi sunt palatia, domus, conclavia, cubicula, vestibula, atria, et intus in illis varia ad usus; haec sunt angelis ex correspondentia; inde est quod angelis sapientioribus sint palatia magnificentiora quam angelis minus sapientibus; (sed de his videatur in opere De Caelo et Inferno 183-190, ubi actum est De Habitationibus Angelorum Caeli;) et quia palatia, domus et omnia domus correspondent, patet quod etiam januae, ostia et portae, et quod hae correspondeant introitui et intromissioni; etiam cum janua patet aperta, indicium est quod copia ingrediendi sit, et quando clausa quod non copia.
[2] Praeterea cum novitii spiritus introducuntur in societatem caelestem, aperitur illis a Domino via quae ad illam ducit; et cum illuc veniunt, apparet porta cum ostio ad latus ubi custodes, qui illum intromittunt, et alii dein qui recipiunt et introducunt. Ex his nunc constare potest quid in Verbo significant "ostia" et "portae", quod nempe intromissionem in caelum; et quia ecclesia est caelum Domini in terris, etiam significant intromissionem in ecclesiam; et quia caelum aut ecclesia est in homine, ideo etiam "januae", "ostia", "portae" significant aditum et introitum apud hominem (de quo mox aliquid dicetur); et quia omnia quae significant caelum et ecclesiam etiam significant illa quae caeli et ecclesiae sunt, hic illa quae introducunt, quae sunt vera ex bono quae a Domino, et quia illa sunt a Domino et inde sunt Ipsius, immo Ipse in illis, ideo per "januam", "ostium" et "portam" ad caelum et ad ecclesiam, in supremo sensu intelligitur Dominus. Inde patet quid significat quod Dominus dicit apud Johannem:
Jesus dixit, "Amen dico vobis, qui non ingreditur per januam in caulam ovium, sed ascendit aliunde, is est fur et latro; qui Vero ingreditur per januam, is est pastor ovium; huic ostiarius aperit... Ego sum ostium ovium;... per Me si quis introiverit, salvabitur, et ingredietur et egredietur, et pascuum inveniet" (10:1-3, 7, 9);
quod "ingredi per ostium" hic sit ingredi per Dominum, patet, nam dicitur, "Ego sum ostium ovium"; ingredi per Dominum est Ipsum adire, Ipsum agnoscere, in Ipsum credere, et Ipsum amare, sicut Ipse pluribus in locis docet: sic homo intromittitur in caelum, et non aliter; quare dicit, "Per Me si quis introiverit, salvabitur", et "Qui ascendit aliunde, is est fur et latro."
[3] Qui itaque Dominum adit, Ipsum agnoscit, et in Ipsum credit, is dicitur aperire ostium Domino, ut ingrediatur, in Apocalypsi:
"Ecce sto ad ostium et pulso; si quis audi" erit vocem meam, et aperuerit ostium, ingrediar ad illum, cenabo cum illo, et ille Mecum" (3:20);
quomodo haec se habent, dicetur in sequentibus, ubi de illis in hoc capite agitur; hic modo aliquid dicetur de ostiis seu portis ad hominem, quia dicitur "Sto ad ostium et pulso." Ad rationale hominis binae viae ducunt, una e caelo et altera e mundo. Per viam e caelo introducitur bonum, per viam e mundo introducitur verum. Quantum via e caelo aperta est apud hominem tantum homo afficitur vero et fit rationalis, hoc est, tantum videt verum a luce veri: si autem via e caelo clausa est, homo non rationalis fit; nam non videt verum, et tamen verum ex luce veri facit rationale: ratiocinari quidem potest de vero, et ex ratiocinatione aut ex memoria loqui de illo; sed videre num verum sit, non potest. Cogitare bene de Domino et de proximo aperit viam e caelo, at cogitare non bene de Domino ac male de proximo claudit illam. Quia binae viae in hominem ducunt, etiam binae januae seu portae sunt per quas fit intromissio: per portam seu januam quae patet e caelo, intrat affectio veri spiritualis a Domino, quia per illam intrat bonum, ut supra dictum est, et omnis affectio veri spiritualis est a bono; per portam autem seu januam quae patet e mundo, intrat omnis cognitio e Verbo et ex praedicatione inde, quia per illam intrat verum, ut etiam supra dictum est; nam cognitiones e Verbo et ex praedicatione inde sunt vera. Affectio veri spiritualis adjuncta cognitionibus illis facit rationale hominis, ac illustrat illud secundum quale veri conjuncti bono, et secundum quale conjunctionis. Haec pauca de binis januis seu portis ad hominem dicta sunto.
[4] Quoniam "januae", "ostia" et "portae" significant intromissionem in caelum et in ecclesiam, ideo etiam significant vera ex bono quae a Domino, quia per illa fit intromissio, ut in sequentibus his locis:
- Apud Esaiam,
"Aperite portas ut ingrediatur gens justa custodiens fidelitates (26:2);
secundum sensum litterae est quod admissuri in urbes illos qui justi et fideles sunt, at secundum sensum internum ut in ecclesiam, "portae" enim significant admissionem; "gens justa" significat illos qui in bono, "custodiens fidelitates" significat qui inde in veris.
[5] Apud eundem,
"Aperient portas tuas jugiter, interdiu et noctu non claudentur, ad adducendum ad Te exercitum gentium, et reges earum deducentur; ac gens aut regnum quae non servirent Tibi peribunt:... vocabis salutem muros tuos, et portas tuas laudem" (60:11, 12, 18);
agitur ibi de Domino, et de ecclesia ab Ipso instauranda; et per illa describitur admissio perpetua illorum qui in bono et inde veris sunt: per quod "portae aperientur jugiter et non claudentur interdiu et noctu" significatur admissio perpetua, per "exercitum gentium" significantur illi qui in bono sunt, et per "reges" illi qui in veris; et quod omnes servituri Domino intelligitur per quod "gens et regnum quae non servirent Tibi perituri sint"; quod "gens" seu "gentes" significent illos qui in bono sunt, videatur supra (n. 175(a)) ; et quod "reges" illos qui in veris (n. 31).
[6] Apud eundem,
"Sic dixit Jehovah Uncto suo, Korescho, cujus apprehendi dextram, ad subjiciendum coram Eo gentes, ut lumbos regum solvam; ad aperiendum coram Illo januas, ut portae non claudantur:... et dabo thesauros latebrarum et occultas opes latibulorum" (45:1, 3);
similiter hic agitur de Domino et de ecclesia ab Ipso instauranda; per "aperire januas ut portae non claudantur", significatur perpetua admissio; per "gentes" et "reges" significantur illi qui in bonis et in veris sunt, et abstracte bona et vera (ut supra); per "thesauros tenebrarum et occultas opes latibulorum" significatur intelligentia et sapientia interior e caelo, nam quae intrant per portam quae patet e caelo (de qua supra) illa occulto veniunt et afficiunt omnia quae apud hominem sunt; unde affectio veri spiritualis, per quam incognita prius revelantur.
[7] Apud Jeremiam,
"Si non introducitis onus per portas urbis hujus in die Sabbati, et ut sanctificetis diem Sabbati, ... tunc intrabunt per portas urbis hujus reges et principes, sedentes super throno Davidis, equitantes super curru et super equis, ... et habitabitur urbs in aeternum" (17:24, 25);
quid in sensu litterae per illa intelligitur quisque videt; attamen sciri potest quod sanctius insit quia est Verbum, et omne quod in Verbo est continet talia quae caeli et ecclesiae sunt, et haec sola sunt sancta; sanctum quod intelligitur, ex sensu interno noscitur: per "diem Sabbati" in eo sensu intelligitur conjunctio Divini Humani Domini cum caelo et ecclesia; per "urbem", quae ibi est Hierosolyma, intelligitur ecclesia; per "non introducere onus per portas urbis illius", intelligitur non admittere id quod ex proprio hominis est, sed quod a Domino; per "reges et principes, qui tunc intrabunt per portas urbis", intelliguntur Divina vera quae tunc illis; per "sedentes super throno Davidis", intelliguntur illa ex Domino; per "equitantes super curru et super equis", intelligitur quod inde in doctrina veri et in intelligentia; per "habitari in aeternum", intelligitur vita et salus aeterna. (Quod per "Sabbatum" significetur conjunctio Divini Humani Domini cum caelo et ecclesia, videatur n. 8494, 8495, 8510, 10356, 10360, 10367, 10370, 10374, 10668, 10730. Quod per "Hierosolymam" ecclesia, n. 402, 3654, 9166. Quod per "onus" aut "opus" die Sabbati significetur non duci a Domino sed a proprio, n. 1
7893, 8495, 10360, 10362, 10365. Quod per "reges et principes" significantur illi qui in Divinis veris, et abstracte Divina vera, supra, n. 29, 31. Quod per "currum" doctrina veri, et per "equos" intellectuale, in opusculo De Equo Albo 1-5.)
[8] In Apocalypsi,
Nova Hierosolyma "habens murum magnum et altum, portas duodecim, super portis angelos duodecim, nomina scripta quae sunt duodecim tribuum [filiorum] Israelis;... duodecim portae duodecim margaritae;... portae non claudentur" ( 2
quod "portae" significent Divina vera intromittentia in novam ecclesiam, ita illos qui in veris a bono sunt ex Domino, constare potest ab explicatione horum in opusculo De Nova Hierosolyma (n. 1, seq.); quod etiam patet ex eo, quod dicatur quod "duodecim portae 3
essent", quod "duodecim angeli super portis, et nomina duodecim tribuum ibi scripta", et quod "duodecim portae essent duodecim margaritae." (Per "duodecim" enim significantur omnia, et praedicantur de veris ex bono, n. 577, 2089, 2129, 2130, 3272, 3858, 3913; similiter per "angelos", videatur supra, n. 130 [b] , 200; similiter per "duodecim tribus Israelis", n. 3858, 3926, 4060, 6335; et similiter per "margaritas.")
[9] Apud Jeremiam,
"A septentrione aperietur malum, ... ut veniant dentque (vir) thronum suum ad ostium portarum Hierosolymae, et ad omnes muros ejus circumquaque, ... quia deseruerunt Me" ( 4
1:14-16);
agitur ibi de destructione ecclesiae; "septentrio" significat falsum, hic falsum ex quo malum; "Venire et dare thronos ad ostium portarum Hierosolymae", est destruere vera introducentia in ecclesiam per falsa; "et ad omnes muros ejus", est quoque omnia vera tutantia.
[10] Apud 5
Esaiam,
"Ejula porta, clama urbs, liquefacta est Philisthaea tu tota, quia a Septentrione fumus venit" (15:4 [B.A. 14:31]);
apud 6
eundem,
"Selectio vallium tuarum impletae sunt curru, et equites ponendo posuerunt usque ad portam, denudavit tegumentum Jehudae" (22:7, 8);
in his locis etiam agitur de destructione ecclesiae, et per "portas" ibi significantur vera intromittentia, quae destructa; illa vera vocantur "tegumenta Jehudae", quia per "Jehudam" significatur amor caelestis (videatur supra, n. 119), ac vera illa tegunt et protegunt illum.
[11] Apud eundem,
"Reliquum in urbe vastitas, et usque ad devastationem 7
contundetur porta" (24:12);
apud Jeremiam,
"Luxit Jehudah, et portae ejus languescentes factae sunt" (14:2);
in Libro Judicum,
"Cessarunt Vici in Israel, ... elegit deos novos, tum oppugnare portas" (5:7, 8);
apud Ezechielem,
"Dixit Tyrus super Hierosolymam, Euge fracta est, januae populorum, traducta est ad me" (26:2):
in his etiam agitur de destructione ecclesiae; per "Tyrum" significantur cognitiones veri et boni, quae sunt vera introducentia, et per "Hierosolymam" ecclesia quoad doctrinam veri; inde patet cur Hierosolyma hic dicatur "januae populorum", et quid significat quod Tyrus dicat, "Euge fracta est" Hierosolyma, "januae populorum, traducta est ad me, implebor."
[12] Quoniam, ut supra dictum est, per "januas" et "portas" significatur intromissio, et in specie significantur vera intromittentia, quae sunt vera ex bono a Domino, inde patet quid per "januas" et "portas" in sequentibus his locis significatur:
- Apud Davidem,
"Attollite portae capita vestra, et attollite ostia mundi, ut ingrediatur Rex gloriae" (Psalms 24:7, 9);
apud eundem,
Enumerate laudes Jehovae "in portis filiae Zionis" (Psalms 9:15 [B.A. 14]);
apud eundem,
"Amat Jehovah portas Zionis prae omnibus habitaculis Jacobi" (Psalms 87:2);
per "Zionem" et per "filiam Zionis" intelligitur ecclesia caelestis:
apud Esaiam,
"Redemptor tuus, Sanctus Israelis, Deus totius terrae vocatur;... ponam pyropum 8
fenestras tuas, et portas tuas in lapides carbunculi" (54:5, 12);
apud Matthaeum,
Ingressae sunt quinque Virgines prudentes ad nuptias, "et ostium clausum est"; et venerunt quinque virgines stultae et pulsarunt, sed non aperiebatur illis (25:10-11);
apud Lucam,
Jesus dixit, "Certate intrare per angustam portam, quia multi quaerent intrare, et non poterunt; ex quo surrexerit Paterfamilias et occluserit januam, tunc incipietis foris stare, et pulsare januam, dicentes, Domine, Domine, aperi nobis; sed respondens dicet, Non novi vos unde sitis" (13:24, 25);
in binis his locis agitur de statu hominis post mortem, quod tunc qui in fide sunt et non in amore non possint in caelum intromitti, tametsi volunt quia ita crediderunt; hoc significatur per quod "occlusa sit janua", et quod pulsaverint at rejecti.
[13] Quia "portae" significabant vera intromittentia, ideo in statutis fuit
Quod seniores sederent ad portas et judicarent (Deuteronomius 21:19; 22:15, 21; Amos 5:12, 15; Sacharia 8:16);
et ideo mandatum est
Ut scriberentur praecepta super postes et portas (Deuteronomius 6:8, 9);
ac ideo quoque inter statuta erat
Quod auris servi, qui non volebat exire liber septimo anno, perforaretur ad januam (Exod. 21:6 9
per "servos" ex filiis Israelis significabantur qui in veris erant et non in bono, et per "liberos" qui in bono et inde in veris; quod "auris perforaretur ad januam" significabat perpetuam obedientiam et servitutem, quoniam per vera non intromitti in bonum vellet; nam qui in veris sunt et non a bono, illi perpetuo in statu servo sunt, non enim in affectione veri spirituali sunt, et tamen affectio quae amoris facit hominem liberum (videatur in Doctrina Novae Hierosolymae, n. 141-149). Praeterea vera introducentia quoad quale eorum describuntur per tegumentum ostii Tentorii, et per tegumentum ostii Tabernaculi ( 10
Exod 26:14, 36, 37; 38:18, 19); et per mensuras in numeris ostiorum et portarum Domus Dei et Templi apud Ezechielem (Cap. 40:6, 8, 9, 10, 11, 13, 14, 15, 18, 19, 20, 24, 27, 28, 32, 35, 37; 41:1, 2, 3, 11, 17, 18, 19, 20, 23, 24, 25; 42:2, 12, 15; cap. 43:1, 2, 3, 4; 44:1, 2, 3, 17; 46:1, 2, 3, 8, 12, 19; 47:1, 2; 48:31, 32, 33, 34); qui scit quid singuli numeri ibi significant, scire potest plura arcana de illis veris. Memorantur etiam portae Domus Jehovae versus septentrionem et versus orientem apud eundem Prophetam (cap. 8:3, 4; 10:19).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.