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98. (Verse 2) I know thy works, and thy labour, and thy endurance. That this signifies all things that they will, think and do, thus all things of love and faith in the spiritual and in the natural man, is evident from the signification of works, as being the things of the will and love (concerning which more will be said in what follows); and from the signification of labour, as being the things of the thought and faith (concerning which also more will be said in what follows); and from the signification of endurance, as being the things thence effected, or which they do. But that such things are signified by these words can hardly be comprehended unless it be known that all things done by man flow from the interiors of his mind, and that the mind is all in all things which man performs, and that the body is only a subservient agent which exhibits in a visible form what the mind wills and thinks. This is why by those external things which are here called works, labour and endurance, are signified to will, to think, and thence to do, or, what is the same, to love, believe, and thence to show forth in act. But still these things cannot be comprehended unless it be also known that man possesses two faculties, which are called will and understanding, and that these two faculties are, under one expression, called the mind; also that man has an internal and an external, the internal being in the light of the spiritual world, and the external in the light of the natural world. (These are treated of in The Doctrine of the New Jerusalem, concerning the will and the understanding, n. 28-35; and concerning the internal and the external man, n. 36-52.) These things being understood, it can be known that, by works, in the spiritual sense, is meant whatever a man wills and loves, by labour whatever a man thinks or believes, and by endurance whatever he thence brings forth into act.
[2] But let us pass by these things, as being perhaps too little known, and consequently too obscure, to be clearly perceived, and attend to this only, that by works, in the spiritual sense, are meant all things of the will or love of man, and this because, in what follows, where the seven churches are treated of, it is first said of each, "I know thy works:" as
"Unto the angel of the church of the Smyraeans write; these things, saith the first and the last, I know thy works, and affliction, and poverty" (verses 8, 9);
"Unto the angel of the church in Pergamos write, These things said he that hath the sharp two-edged sword, I know thy works, and where thou dwellest" (vers. 12, 13);
"Unto the angel of the church in Thyatira write, These things saith the Son of God, I know thy works and charity" (vers. 18, 19);
"Unto the angel of the church in Sardis write, These things saith he that hath the seven spirits of God, I know thy works, that thou art said to live" (3:1);
"Unto the angel of the church in Philadelphia write, These things saith he that is holy, he that is true, I know thy works" (verses 7, 8); and
"Unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, I know thy works" (vers. 14, 15).
[3] Because it was there said of each, "I know thy works," it is clear that by works are signified in general all things of the church; and because all things of the church have reference to love and faith, therefore these are meant by works in the spiritual sense. The reason why such things are meant by works in the spiritual sense, is, that every work, or every deed, or every act, which is apparently done from the body, is not done from the body, but by the body from the will and thought of man; for not one particle of the body is moved, but from the will and thought. This is why works signify those things, but not the things which are manifested in the external form. That this is the case, is known to every one who reflects. Who is there that is wise that regards a man from his deeds alone, and not from his will? If he wills well, he loves his deeds; but if he wills evil, he does not love his deeds: the latter he also sees and explains according to the intention of his will. He who is spiritual attends still less to the deeds, and explores the will. The reason is, as has been said, that deeds are nothing in themselves, but they derive their character entirely from the will; for deeds are the will in act. It is said the will, but, in the spiritual sense, is meant the love, because a man wills what he loves, and what, he loves that he wills. The will of man is only a receptacle of his love (as may be seen from what is said and shown in The Doctrine of the New Jerusalem, concerning that faculty of man, n. 28-35; and in the work, Heaven and Hell 358, 470-484).
[4] Because works or deeds in the Word signify specifically those things that proceed from a man's love or will, therefore it is often said in the Word that man shall be judged and rewarded according to his works, where works such as they are in the external form are not meant, but in the internal, as in the following passages:
"The Son of man shall come in the glory of his Father with his angels, and then he shall reward every man according to his works" (Matthew 16:27)
"Blessed are the dead which die in the Lord, Yea, saith the spirit, that they may rest from their labours; their works do follow them" (Apoc. 14:13).
"I will give unto every one of you according to his works" (Apoc. 2:23).
"I saw the dead, small and great, standing before God; and the books were opened: and the dead were judged out of those things which were written in the books, according to their works. The sea gave up the dead that were in it; and death and hell delivered up the dead that were in them; and they were judged every man according to their works" (Apoc. 20:12, 13).
"Behold I come, and my reward is with me, to give every man according to his works" (Apoc. 22:12).
And in Jeremiah:
"I will recompense them, according to their works, and according to the doing (factum) of their hands" (25:14).
O Jehovah, "whose eyes are open upon all the ways of men, to give to every one according to his ways and according to the fruit of his works" (32:19).
"I will punish them for their ways, and reward them for their works" (Hosea 4:9).
"According to our ways and according to our works, so Jehovah hath dealt with us" (Zech. 1:6).
When the Lord foretells concerning the Last Judgment, He makes mention only of works, and declares that those who have done good works shall enter into life eternal, and those who have done evil works into condemnation (Matthew 25:32-46).
[5] That works signify the things of love and faith, the Lord also shows in these words:
"They said unto Jesus, What shall we do, that we may work the works of God? He answered, This is the work of God, that ye believe on him whom" the Father "hath sent" (Arcana Coelestia 2353, 6000.) The reason why works are so often mentioned, is, that the sense of the letter of the Word consists only of things external, which are in nature, and are seen by the eyes in order that the spiritual sense may be in each of the expressions, as the soul is in the body; for otherwise the Word would not be a means of communication with the angels, but would be like a house without a foundation (see what was said above, n. 8, 16). This is why the angels, because they are spiritual, do not understand works, when works are named, but the things from which works proceed, which are, as was said above, the will or love, and thence the thought belonging to faith. (But this circumstance may be seen more clearly set forth in the work, Heaven and Hell 470-483, where it is shown that a man after death is such as his life was in the world.) The reason why by labour in the spiritual sense is meant everything that a man thinks, is, that to labour spiritually is to think; and the reason why endurance signifies every thing that a man does is, that to endure in this case is to be assiduous, and to remove the obstacles which are in the natural man, which continually rise up and cause hindrance.
98. Verse 2. I know thy works, and thy toil, and thy endurance, signifies all things that they will, think, and do, thus all things of love and faith in the spiritual and in the natural man. This is evident from the signification of "works," as being the things that are of the will and love (of which in what follows); and from the signification of "toil," as being the things that are of thought and faith (of which also in what follows); and from the signification of "endurance," as being the things done from will and thought, or the things that these do. But it can with difficulty be comprehended that this is the meaning of these words, unless it is known that all things done by man flow out from the interiors belonging to his mind, also that the mind is the all in everything that man does, and that the body is a mere obedience through which is exhibited, in a form visible before the eye, that which the mind wills and thinks. This is why those external things here mentioned, "works," "toil," and "endurance," signify wing, thinking, and consequent doing, or what is the same, loving, believing, and consequent presenting in act. But still these things are not comprehensible, unless it is also known that man has two faculties, called will and understanding, and that these two faculties are called by the one term "mind;" also that man has an internal and an external-an internal in the light of the spiritual world, and an external in the light of the natural world. (The Will and the Understanding are treated of in The Doctrine of the New Jerusalem, 28-35; and the Internal and the External Man, n. 36-52.) When this is understood, it may be known that by "works," in the spiritual sense, is meant everything that man wills and loves, and by "toil" everything that man thinks or believes, and by "endurance" everything that man does from these.
[2] But leaving these matters, as being, perhaps, too little known about and therefore too obscure to be clearly apprehended, let us advance to this point only, that by "works," in the spiritual sense, are meant all things that are of man's will or love; and this, for the reason that in what follows as to the seven churches, it is everywhere said first, "I know thy works;" as in these verses (Revelation 2:8-9):
To the angel of the church of the Smyrneans write: These things saith the First and the Last, I know thy works, and affliction, and poverty (Revelation 2:12-13);
To the angel of the church in Pergamum write: These things saith He that hath the two-edged sword, I know thy works, and where thou dwellest (Revelation 2:18-19);
To the angel of the church in Thyatira write: These things saith the Son of God, I know thy works and charity (Revelation 3:1;
To the angel of the church in Sardis write: These things saith He that hath the seven spirits of God, I know thy works, that thou art said to live (Revelation 2:7-8);
To the angel of the church in Philadelphia write: These things saith He that is holy, He that is true, I know thy works (Revelation 2:14-15);
To the angel of the Laodicean church write: These things saith the Amen, the faithful and true Witness, I know thy works (Revelation 3:14-15).
[3] As it is here said everywhere, "I know thy works," it is clear that "works" signify, in general, all things of the church; and as all things of the church have reference to love and faith, therefore these are what are meant in the spiritual sense by "works." These are meant in the spiritual sense by "works," because every work or deed or act, that to appearance is done from the body, is not done from the body, but is done by means of the body from man's will and thought, for not a particle of the body moves itself except from the will and thought. From this it is that "works" signify, not the things that appear in outward form, but the things of will and thought. That this is so is known to everyone who reflects. Who that is wise regards a man from his deeds alone, and not from his will? If the will is good he loves the deeds; but if the will is evil he does not love the deeds. He sees the deeds also, but interprets them according to the intention of the will. He who is spiritual attends still less to the deeds, but explores the will; for the reason already given, that deeds in themselves are nothing, but all that they are is from the will, for deeds are the will in act. It is said "will," but in the spiritual sense love is meant, for a man wills what he loves, and he loves what he wills. Man's will is only the receptacle of his love. (See what is said and shown in The Doctrine of the New Jerusalem, on that faculty of man, n. The Doctrine of the New Jerusalem 28-35; and in the work on Heaven and Hell (358, 470-484.)
[4] Because "works" or deeds in the Word signify specifically the things that proceed from man's love or will, it is often said in the Word that a man shall be judged and it shall be rendered unto him according to his works; and the meaning is according to works in the internal form, not in the external; as in the following passages:
The Son of man shall come in the glory of His Father with His angels, and then shall He render unto everyone according to his works (Matthew 16:27).
Blessed are the dead that die in the Lord: Yea, saith the Spirit, that they may rest from their labors; their works do follow them (Revelation 14:13).
I will give unto each one of you according to his works (Revelation 2:23).
I saw the dead, small and great, stand before God; and the books were opened; and the dead were judged out of the things which were written in the books, according to their works. The sea gave up the dead which were in it; and death and hell gave up those that were in them; and they were judged everyone according to their works (Revelation 20:12, 13).
Behold I come, and My reward is with Me, to render to each one according to his works (Revelation 22:12).
In Jeremiah:
I will recompense them according to their work, and according to the doing of their hands (Jeremiah 25:14).
Jehovah, whose eyes are open upon all the ways of the sons of men, to give everyone according to his ways and according to the fruit of his works (Jeremiah 32:19).
Elsewhere:
I will visit upon him his ways, and will render unto him for his works (Hosea 4:9).
According to our ways and according to our works Jehovah hath done with us (Zechariah 1:6).
Where the Lord prophesies respecting the Last Judgment He makes mention of works only, and declares that:
Those who have done good works shall enter into life eternal, and those who have done evil works into condemnation (Matthew 25:32-46).
[5] That "works" signify the things that are of love and faith the Lord also shows in these words:
They said to Jesus, What shall we do that we may work the works of God? Jesus answered, This is the work of God, that ye believe on Him whom [the Father] hath sent (2353, 6000.) "Works" are so frequently mentioned, because the sense of the letter of the Word is made up solely of things external, which are in nature and which appear before the eyes: and this in order that there may be a spiritual sense in each particular, as a soul in a body, for otherwise the Word would not be a means of communication with the angels, for it would be like a house without a foundation (See above, n. 8, 16).
From this also it is that when "works" are mentioned, angels, because they are spiritual, do not understand works, but the things from which works spring, which are, as was said above, the will or love, and thought therefrom which is of faith. (This subject you will find more clearly explained in the work on Heaven and Hell 470-483, where it is shown that man is after death such as his life was in the world.) "Toil," in the spiritual sense, means all things that man thinks, because spiritual toiling is thinking. And "endurance" signifies all things that man does, because "to endure" here means to be assiduous, and to put away the obstructions in the natural man that are continually rising up and hindering.
98. (Vers. 2.) "Novi opera tua, et laborem tuum, et tolerantiam tuam." - Quod significet omnia quae volunt, cogitant et faciunt, ita omnia amoris et fidei in spirituali et in naturali homine, constat ex significatione "operum", quod sint quae voluntatis et amoris (de qua sequitur); ex significatione "laboris", quod sint quae cogitationis et fidei (de qua etiam sequitur); et ex significatione "tolerantiae", quod sint quae inde fiunt, seu quae faciunt. Sed quod haec significentur per illa verba, aegre potest comprehendi, nisi sciatur quod omnia quae fiunt ab homine, fluant ex interioribus quae mentis ejus sunt, et quod mens sit omne in omnibus quae homo agit, et quod corpus sit modo obedientia, per quod sistitur in forma apparente coram oculis id quod mens vult et cogitat; inde est, quod per externa illa, quae hic sunt "opera", "labor" et "tolerantia", significentur velle, cogitare, et inde facere, et quod eodem recidit, amare et credere et inde sistere in actu. Sed usque haec non comprehensibilia sunt, nisi etiam sciatur quod homini sint binae facultates, quae vocantur voluntas et intellectus, et quod binae illae facultates dicantur una voce mens; tum quod homini internum et externum sint, internum in luce mundi spiritualis, externum in luce mundi naturalis. (De his et illis altum est in Doctrina Novae Hierosolymae, De voluntate et Intellectu, n. 1
De 28-35; et De Interno et Externo Homine, n. De 36-52,) His intellectis sciri potest quod per "opera" in spirituali sensu intelligatur omne id quod homo vult et amat, et per "laborem" omne id quod homo cogitat aut credit, et per "tolerantiam" omne id quod homo inde facit.
[2] Sed transeamus ab his, quia fortassis ignotiora Sunt et inde obscuriora quam ut clare percipiantur, ad id solum, quod per "opera" in spirituali sensu intelligantur omnia illa quae sunt voluntatis seu amoris hominis; et hoc ideo, quia in sequentibus, ubi agitur de septem ecclesiis, ubivis primum dicitur, "Novi opera tua": ut vers. 8, 9,
"Angelo Ecclesia" Smyrnaeorum scribe, Haec dicit Primus et Ultimus, Novi Opera tua, et afflictionem et paupertatem"; vers. 12, 13,
"Angelo in Pergamo Ecclesiae scribe, Haec dicit habens romphaeam (acutam), Novi opera tua et ubi habitas"; vers. 18, 19,
"Angelo in Thyatiris Ecclesiae scribe, Haec dicit Filius Dei, ... Novi tua opera et charitatem"; cap. 3, vers. 1,
"Angelo Ecclesiae in sardibus scribe, Haec dicit habens septem spiritus Dei... Novi opera tua quod dicaris Vivere"; vers. 7, 8,
"Angelo Philadelphiensis Ecclesiae scribe, Haec dicit Sanctus et Verus, Novi opera tua"; et vers. 14, 15,
"Angelo Laodicensis Ecclesiae scribe, Haec dicit Amen, Testis fidelis et verus, ... Novi opera tua."
[3] Quia ubivis ibi dicitur "Novi opera", patet quod per "opera" significentur in genere omnia quae sunt ecclesiae; et quia omnia ecclesiae se referunt ad amorem et fidem, ideo illa per "opera in spirituali sensu intelliguntur. Quod illa per "opera" in spirituali sensu intelligantur, est quia omne opus seu omne factum seu omnis actus, quae ad apparentiam fiunt ex corpore, non fiunt ex corpore, sed per corpus ex voluntate et cogitatione hominis, non enim movet se particula corporis nisi ex illis; inde est quod per "opera" significentur illa, non autem quae apparent in externa forma. Quod ita sit, etiam quisque novit qui reflectit. Quisnam, qui sapit, aspicit hominem ex solis factis nonne ex voluntate ejus? Si bene vult, amat facta ejus; si autem male vult, non amat facta ejus; videt etiam haec, et explicat ea secundum intentionem ejus voluntatis: qui spiritualis est, adhuc minus attendit ad facta, et explorat voluntatem; causa est, ut dictum, quia facta nihil sunt in se, sed omne eorum ex voluntate, sunt enim facta voluntas in actu. Dicitur voluntas, sed in sensu spirituali intelligitur amor, quoniam homo id vult quod amat, et quod amat id vult; voluntas hominis est modo receptaculum amoris ejus. (Videantur quae in Doctrina Novae Hierosolymae de illa facultate hominis, n. 2
28-35, dicta et ostensa sunt; et in opere De Caelo et Inferno 358, 470-484)
[4] Quia "opera" seu facta in Verbo significant in specie illa quae ex hominis voluntate seu amore procedunt, ideo saepius in Verbo dicitur quod homo "secundum opera" judicabitur et ei retribuetur, ac intelligitur quod non secundum opera in externa forma sed in interna; ut in sequentibus locis: -
"Venturus est Filius hominis in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum opera ejus" (Matthaeus 16:27);
"Beati mortui qui in Domino moriuntur; immo dicit Spiritus, ut requiescant ex laboribus suis, opera eorum sequuntur illos" (Apocalypsis 14:13);
"Ego dabo unicuique Vestrum secundum opera sua" (Apocalypsis 2:23);
"Vidi mortuos parvos et magnos stantes coram Deo, et libri aperti sunt, ... et judicati sunt mortui juxta ea quae scripta sunt in libris secundum opera illorum; dedit mare illos qui in eo mortui sunt, ac mors et infernus dedit illos qui in iis, et judicati sunt quilibet secundum opera illorum" ( 3
Apoc. 20:12, 13);
"Ecce venio, et merces mea Mecum, ut dem unicuivis secundum opera ejus" (Apocalypsis 22:12);
apud Jeremiam,
"Retribuam illis juxta opus illorum, et juxta factum manuum illorum" (25:14);
Jehovah, "cujus oculi aperti sunt super omnes vias (filiorum) hominum, ad dandum cuivis secundum vias ejus et secundum fructum operum ejus. (32:19);
(et alibi,)
"Visitabo super vias ejus, et opera ejus retribuam illi" (Hoschea 4:9);
"Jehovah juxta vias nostras et juxta opera nostra facit nobiscum" (Sacharia 1:6).
Ubi Dominus de ultimo judicio praedicit, non nisi quam opera recenset, et quod Intrabunt in vitam aeternam qui bona opera fecerunt, et in damnationem qui mala opera (Matthaeus 25:32-46).
[5] Quod "opera" significent illa quae sunt amoris et fidei, etiam manifestat Dominus his verbis:
"Dixerunt ad Jesum, Quid faciemus ut operemur opera Dei? Respondit, Hoc est opus Dei, ut credatis in Ipsum quem misit" Pater (Johannes 6:28, 29);
et alibi,
"Veniet nox quando nemo potest Operari" (Johannes 9:4); "nox" significat ultimum tempus ecclesiae, quando nulla fides quia nulla charitas.
(Quod "nox" id tempus significet, videatur n. 2353, 6000.) Quod "opera" toties dicantur, est quia sensus litterae Verbi unice consistit ab externis quae in Natura sunt et apparent coram oculis; et hoc ob causam, ut sensus spiritualis singulis insit sicut anima corpori; nam alioquin non foret Verbum communicativum cum angelis, foret enim sicut domus absque fundamento (videatur supra, n. 8, 16): inde quoque est, quod, cum "opera" nominantur, ab angelis, quia spirituales sunt, non intelligantur opera, sed illa ex quibus opera; quae sunt, ut supra dictum, voluntas seu amor, et inde cogitatio quae fidei. (Sed hanc rem in clariore luce expositam videas in opere De Caelo et Inferno 470-483, ubi ostenditur quod homo sit post mortem qualis ejus vita fuit in mundo.) Quod per "laborem" in sensu spirituali intelligantur omnia quae homo cogitat, est quia spiritualiter "laborare" est cogitare; et quod per "tolerantiam" significentur omnia quae homo facit, est quia "tolerare" hic est assiduus esse, ac removere obstantia quae in naturali homine, quae continue assurgunt et remorantur.
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.