31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse ¹ many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations ¹ (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

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