254. As I also overcame, and sit with my Father in his throne. That this signifies comparatively as the Divine good is united with the Divine truth in heaven, is evident from the signification of overcoming, when said of the Lord Himself, as being to unite Divine good with Divine truth. And as this was effected by temptations and victories, therefore it is said, "as I overcame." (That the Lord united Divine good with Divine truth by temptations admitted into His Human, and by continual victories then, may be seen in The Doctrine of the New Jerusalem 201, 293, 302). The reason why sitting with my Father in his throne, signifies Divine good united with Divine truth in heaven, is that by Father, when mentioned by the Lord, is meant the Divine good which was in Him from conception, and by Son, the Divine truth, each in heaven; and by throne is meant heaven, as above. This Divine of the Lord in the heavens is called the Divine truth, but it is the Divine good united to the Divine truth. (That this is the case may be seen in the work, Heaven and Hell 13, 133, 139, 140).

[2] The reason why a comparison is made of the members of the church with the Lord himself, when it is said, "He that overcometh, to him will I grant to sit with me in my throne, even as I also overcame, and sit with my Father in his throne" is, that the life of the Lord upon earth was an example according to which the members of the church were to live, as the Lord Himself also teaches in John:

"I have given unto you an example, that ye should do as I have done to you. If ye know these things, happy are ye if ye do them" (13:15, 17).

This is why the Lord Himself, in places, makes a comparison between Himself and His disciples, as in John:

Jesus said, "As the Father hath loved me, so have I loved you; continue ye in my love, as I have kept my Father's commandments, and abide in his love" (15:9, 10).

Again:

"They are not of the world, even as I am not of the world. As thou hast sent me into the world, even so have I sent them into the world" (17:16, 18).

Again:

"As my Father hath sent me, even so send I you" (20:21).

Again:

"The glory which thou gavest me, I have given them; that they may be one, even as we are one, I in them, and thou in me. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me. I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me may be in them, and I in them" (17:22-24, 26).

The reason why the Lord spoke of His conjunction with men as of His conjunction with the Father, that is, of His Human with the Divine which was in Himself, is that the Lord is not conjoined with man's proprium, but with what is His own. The Lord removes man's proprium, and gives from His own, and in that He dwells. That this is the case is also known in the church, as is clear from the prayer used by, and the exhortation addressed to, those who approach the Sacrament of the Supper, in which are these words: "If with a true penitent heart and lively faith we receive that holy Sacrament, for then we spiritually eat the flesh of Christ, and drink his blood, then we dwell in Christ, and Christ in us: we are one with Christ, and Christ with us." And in John 6:56. (But these things may be better comprehended from what is shown in the work, Heaven and Hell, n. 11, 12).

Hence, then, because the Divine of the Lord received by angels and men constitutes heaven and the church in them, they are one with the Lord, as He and the Father are one.

[3] In order that it may be yet more fully known how is to be understood what the Lord says, that He sits with His Father in His throne, it is to be noted that the throne of God denotes heaven, as was shown in the preceding article, also that heaven is heaven from the Divine proceeding from the Lord, which is called Divine truth, as was said above. The Lord Himself is not in heaven, but is above the heavens, and appears to those who are in the heavens as a Sun. The reason why the Lord appears as a Sun is because He is Divine love, and Divine love appears to the angels as solar fire; whence also sacred fire in the Word signifies Love Divine. From the Lord as a Sun proceed light and heat: the light which proceeds, because it is spiritual light, is Divine truth; and the heat, because it is spiritual heat, is Divine good. The latter, namely, the Divine good, is meant by the Father in heaven. (That the Lord is the Sun of heaven, and that the light and heat proceeding therefrom are the Divine truth united with the Divine good, may be seen in the work, Heaven and Hell 116-125, also n. 126-140: and that heaven is heaven from the Divine which proceeds from the Lord, n. 7-12). It is therefore evident what is meant by Father in the heavens, and heavenly Father, as in Matthew:

Do good to your enemies, "that ye may be the sons of your Father which is in the heavens" (5:44, 45).

Again:

"Be ye perfect, as your Father in the heavens is perfect" (verse 48).

Again:

"You who are evil, know to give good gifts to your children; how much more shall your Father who is in the heavens give good things to them that ask him" (7:11).

Again:

"He that doeth the will of my Father who is in the heavens, shall enter into the kingdom of the heavens" (7:21).

Again:

"Every plant which my heavenly Father hath not planted, shall be rooted up" (15:13).

Also in many other passages, in Matthew 5:16:6:1, 6, 8; 12:50; 16:17; 18:14, 19, 35; Mark 9:25, 26; Luke 11:13.

[4] That the Divine good is meant by the Father is also evident from this passage in Matthew:

"Take heed that ye despise not one of these little ones; for their angels do always behold the face of my Father who is in the heavens" (18:10).

By their beholding the face of their Father who is in the heavens is signified that they receive Divine good from the Lord. That they do not actually see His face is evident from the words of the Lord in John:

"No one hath seen the Father at any time" (1:18; 5:37; 6:46).

The same is evident from this passage in Matthew:

"Call no man your father upon the earth, for one is your Father who is in the heavens" (23:9).

That no man is forbidden to call his father upon earth "father" is evident, nor is it here forbidden by the Lord; but this was said because by Father is meant the Divine good, and there is none good except the one God (19:17). The reason why the Lord spoke thus is that by the Father in the Word of both Testaments is meant, in the spiritual sense, the Divine good, as may be seen, Arcana Coelestia 3703, 5902, 6050, 7833, 7834; and also heaven and the church as to good, Arcana Coelestia 2691, 2717, 3703, 5581, 8897; and by Father, when mentioned by the Lord, the Divine good of His Divine love, Arcana Coelestia 2803, 3704, 7499, 8328, 8897).

4295. 'And Jacob asked and said, Tell me, I pray, your name' means the angelic heaven and the nature of that heaven. This becomes clear from the representation of Jacob' as the Lord's Divine Natural, dealt with already, and from the meaning of 'God' whose name he asked for, and also of 'men', with whom he contended as a prince and prevailed, as truths and goods, and so as those who are governed by truths and goods, dealt with above in 4287. And since the angelic heaven is heaven by virtue of truths and goods it is that heaven specifically which is meant by God and men with whom the Lord prevailed. Angels are also sometimes called 'gods' in the Word, it being by virtue of truths and goods that they are called such, as in David,

God stands in the assembly of God, in the midst of the gods will He judge. I said, You are gods, and sons of the Most High, all of you. Psalms 82:1, 6.

Here it is quite plain that 'the assembly of God' and 'the gods' are the angelic heaven. In the same author,

Who in the sky will be compared to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6.

In the same author,

Confess the God of gods; confess the Lord of lords Psalms 136:2-3.

From these quotations it is evident - as it is also from the fact that no one can contend as a prince with God and prevail, and likewise from the fact that the one who is called a god was unwilling to reveal his name - that it was the angelic heaven with which the Lord fought. It is quite plain from the actual words themselves 'Why is it that you ask my name?' that an arcanum lies within them, for if he had been Jehovah God he would not have concealed his name. Nor would Jacob have asked 'What is your name?' for asking the name implies some person or persons other than God Himself.

[2] The truth that the Lord at length fought with actual angels, indeed with the whole angelic heaven, is an arcanum which has not been disclosed up to now. But the implications of this are as follows: Angels do indeed possess supreme wisdom and intelligence, yet all their wisdom and intelligence comes to them from the Lord's Divine. They have no wisdom or intelligence at all that originates in themselves, that is, in their proprium. Therefore it is only insofar as they are governed by truths and goods received from the Lord's Divine that they are wise and intelligent. The fact that angels have no wisdom or intelligence at all originating in themselves they themselves openly confess. Indeed they are also quite angry if anyone attributes to them any wisdom or intelligence at all, for they know and perceive that it would be taking away from the Divine that which is His and it would be claiming for themselves that which is not theirs, and so would be engaging in the crime of spiritual theft. Angels also say that their entire proprium consists in evil and falsity, both because of their heredity and also because of their own conduct in the world when they were men, 1880. Nor, they say, is evil or falsity separated - that is, wiped away - from them, whereby they are made righteous; rather, the whole of it remains with them, though the Lord withholds them from that evil and falsity and keeps them in good and truth, 1581. These things are confessed by every angel, and no one is allowed into heaven if he does not know and believe them. For otherwise they cannot dwell in the light of wisdom and intelligence coming from the Lord, nor consequently in good and truth. From this one can also know how the words in Job 15:15 stating that heaven is not pure in the eyes of God are to be understood.

[3] This being so, in order that the Lord might bring the whole of heaven into proper heavenly order, He even allowed angels into Himself to tempt Him, who, insofar as they acted from their proprium, did not do so from good and truth. These temptations are the inmost of all, for they go to work solely on the ends one has in view and with a subtlety such as can by no means be detected. But insofar as angels do not act from their proprium they act from good and truth and are unable to tempt anyone. What is more, angels are being perfected constantly by the Lord, and yet their perfection cannot ever reach the point when their wisdom and intelligence can be compared with the Lord's Divine wisdom and intelligence, since they are finite whereas the Lord is Infinite, and no comparison of finite with Infinite is possible. From all this one may now see what 'God with whom Jacob contended as a prince' is used to mean, and also why he was unwilling to reveal his name.