9338. And inherit the land. That this signifies until in good, and thus regenerate, is evident from the signification of “inheriting,” as being to receive as an heir (of which in what follows); and from the signification of “the land,” here the land of Canaan, as being the kingdom of the Lord, thus heaven (see n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447). Therefore by “inheriting the land” is signified receiving heaven as an heir. By “an heir,” when said of heaven, is especially meant a man who has the Lord’s life (n. 2658, 2851, 3672, 7212), thus one who is in good from the Lord, and consequently who is regenerate. (That when a man is in good from the Lord, he is in heaven, thus regenerate, see n. 9274, and the passages there cited.)

[2] That this is signified by “inheriting,” when said of heaven, is plain in Matthew:

Then shall the King say to those on His right hand, Come ye blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink. Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:34-35, 40);

here “to possess as an inheritance the kingdom of the Lord,” that is, heaven, is said of those who are in good; the very goods of charity are also enumerated in their order; and finally it is said, “inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.” Those are called the Lord’s “brethren” who are in good (n. 6756); thus also those who do what is good, for good is the Lord with man. Therefore it is said, “inasmuch as ye did it unto one of [the least] of these brethren;” but not “to one of the brethren.”

[3] In Revelation:

He that overcometh shall receive by inheritance all things; and I will be his God, and be shall be My son (Revelation 21:7);

speaking of those who overcome it is said they “shall receive by inheritance all things,” and they are called “sons,” because heirs; “to overcome” denotes to fight from good and truth; for evil is overcome by means of good; and falsity by means of truth.

[4] In David:

God will save Zion, and build the cities of Judah; and they shall dwell there, and possess it by inheritance. The seed also of His servants shall inherit it; and they that love His name shall dwell therein (Psalms 69:35-36); where “to possess by inheritance” is predicated of those who are in celestial good; and “to inherit” of those who are in spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity toward the neighbor (n. 9277).

In Isaiah:

He that confideth in Me shall inherit the land, and shall possess by inheritance the mountain of My holiness (Isaiah 57:13).

[5] From all this it is evident what is signified by the land of Canaan being distributed into twelve inheritances for the twelve tribes of Israel (Josh. 14 to 19; and Ezekiel 47:13-22; also Ezekiel 48); for by “the land of Canaan” was signified the kingdom of the Lord, or heaven (n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447); by the “twelve tribes” were signified all goods and truths in general and in particular (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640); thus by the twelve inheritances was signified heaven with all the heavens and the societies therein, distinct in respect to the goods of love and the derivative truths of faith (n. 7836, 7891, 7996); thus in the abstract sense the goods themselves which are from the Lord, consequently which are the Lord in heaven.

[6] For heaven is nothing else than the Divine truth which proceeds from the Lord’s Divine good. The angels of heaven are recipients of truth in good; and insofar as they receive this, so far they make heaven. And-this is a secret-the Lord does not dwell with an angel except in His own with him. In like manner He dwells with a man; for the Divine must be in what is Divine, and not in what belongs to any man. This is meant by the words of the Lord concerning the union of Himself with those who are in the good of love, in John:

In that day ye shall know that I am in the Father, and ye in Me, and I in you. He that loveth Me keepeth My word, and We will come unto him, and make our abode with him (John 14:20, 23).

The glory which Thou hast given Me I have given them; that they may be one; as We are one; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22, 26).

1607. For all the land which thou seest, to thee will I give it. That this signifies the heavenly kingdom, that it should be the Lord’s, is evident from the signification of “the land,” and here of the land of Canaan—because it is said, “the land which thou seest”—as being the heavenly kingdom. For by the land of Canaan was represented the Lord’s kingdom in the heavens, that is heaven, and the Lord’s kingdom on earth, or the church; which signification of “land” or “earth” has been several times treated of before. That the kingdom in the heavens and on earth has been given to the Lord, is evident from various passages of the Word. As in Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of eternity, Prince of Peace (Isaiah 9:6).

In Daniel:

I saw in the night visions, and behold one like the Son of man came with the clouds of heaven; and He came even to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a Kingdom; and all peoples, nations, and languages shall serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Dan 7:13-14). The Lord Himself also says the same in Matthew:

All things are delivered unto Me of My Father (Matthew 11:27)

also in Luke (10:22). And again in Matthew:

All power [potestas] has been given unto Me in heaven and on earth (Matthew 28:18).

In John:

Thou gavest to the Son power [potestas] over all flesh, that whatsoever Thou hast given Him, to them He should give eternal life (17:2, 3 (John 17:2-3). 17:2, 3).

The same is also signified by His “sitting at the right hand,” as in Luke:

Now from henceforth shall the Son of man sit at the right hand of the power of God (Luke 22:69).

[2] As regards all power being given unto the Son of man in the heavens and on earth, it is to be known that the Lord had power over all things in the heavens and on earth before He came into the world; for He was God from eternity and Jehovah, as He plainly says in John:

Now, O Father, glorify Thou Me with Thine own self, with the glow which I had with Thee before the world was (John 17:5);

and again:

Verily, verily, I say unto you, before Abraham was, I am ¹ (John 8:58);

for He was Jehovah and God to the Most Ancient Church that was before the flood, and was seen by them. He was also Jehovah and God to the Ancient Church that was after the flood. And it was He who was represented by all the rites of the Jewish Church, and whom they worshiped. But the reason He says that all power was given unto Him in heaven and on earth, as if it were then His for the first time, is that by “the Son of man” is meant His Human Essence; and this, when united to His Divine Essence, was also Jehovah, and at the same time had power; and this could not be the case until He had been glorified, that is, until by unition with the Divine Essence His Human Essence also had life in itself, and so became in like manner Divine and Jehovah; as He says in John:

As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).

[3] It is His Human Essence, or external man, that is likewise called “Son of man” in Daniel, in the passage quoted above; and of which it is said in the passage quoted from Isaiah, “A Child is born and a Son is given to us.” That the heavenly kingdom should be given to Him, and all power in the heavens and on earth, He now saw, and it was now promised Him; and this is signified by the words, “all the land which thou seest, to thee will I give it, and to thy seed after thee forever.” This was before His Human Essence had been united to His Divine Essence, which was united when He had overcome the devil and hell, that is, when by His own power and His own might He had expelled all evil, which alone disunites.

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