5313. 'Only in the throne will I be great, more than you' means that the natural will be seen as sovereign, because the celestial of the spiritual acts through the natural. This is clear from the meaning of 'being great, more than another' as being greater, in this case so far as what is seen or appears to be so; and from the meaning of 'the throne' at this point as the natural. The natural is meant by 'the throne' when the celestial of the spiritual is meant by the one who is seated on it; for the natural is like a throne for the spiritual or in this case the celestial of the spiritual. Generally what is lower is like a throne for what is higher; for the higher exists and acts within the lower, indeed acts through the lower. What is done by it seems to be the work of the lower because, as stated, it acts through the lower. This is the meaning of what Pharaoh said to Joseph - Only in the throne will I be great, more than you.

[2] 'Throne' is used frequently in the Word when reference is made to Divine Truth and judgement based on this. In these places 'throne' means in the internal sense that which is the essence of Divine kingship, and 'the one seated on it' is the Lord Himself acting as King or Judge. But the exact meaning of 'the throne', as with the meaning of quite a number of other things, is determined by the context. When the Lord's essential Divine Being and His Divine Human are meant by 'the one seated on the throne', Divine Truth going forth from Him is meant by 'the throne'. When however Divine Truth going forth from the Lord is meant by 'the one seated on the throne', the whole of heaven, which Divine Truth suffuses, is meant by 'the throne'. And when the Lord present with Divine Truth in the higher heavens is meant by 'the one seated on the throne', Divine Truth as this exists in the lowest heaven, and also as it exists in the Church, is meant by 'the throne'. Thus the context decides whatever specific meaning 'the throne' may have. The reason 'the throne' means that which belongs to Divine Truth is that in the Word 'king' means truth, and so too does 'kingdom'. For the meaning of 'king', see 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and for that of 'kingdom', 1672, 2547, 4691.

[3] The specific meaning that 'throne' has at any point in the Word is evident from the train of thought in which it occurs, as in Matthew,

I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Matthew 5:34-35.

And elsewhere in the same gospel,

He who swears by heaven swears by God's throne and by Him who sits on it. Matthew 23:22.

Here it is explicitly stated that heaven is 'God's throne'. 'The earth', which is called 'a footstool', means that which is beneath heaven, and so means the Church - the Church being meant by 'the earth', see 566, 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535. A similar usage is seen in Isaiah,

Thus said Jehovah, The heavens are My throne and the earth My footstool. Isaiah 66:1.

And in David,

Jehovah has established His throne in the heavens. Psalms 103:19.

In Matthew,

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. Matthew 25:31.

This refers to a last judgement, 'the one seated on the throne' being called 'the King', in verses 34, 40 In the internal sense here 'the throne of glory' is the Divine Truth that flows from Divine Good in heaven, 'the one seated on the throne' being the Lord, who - inasmuch as He is a judge by virtue of Divine Truth - is called 'the King'.

[4] In Luke,

He will be great and will be called Son of the Most High; and the Lord will give Him the throne of David His father. Luke 1:32.

These words were spoken by the angel to Mary. It is clear to anyone that here 'the throne of David' is not the kingdom which David possessed; for it is not a kingdom on earth but one in heaven. Nor therefore is David meant by 'David' but the Lord's Divine kingship, while 'the throne' means Divine Truth that goes forth and constitutes His kingdom. In John,

I was in the spirit, and behold, a throne set in heaven, and one seated upon the throne. And the one seated was in appearance like a jasper stone and a sardis. There was a rainbow around the throne, in appearance like an emerald. Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting. From the throne were coming forth lightnings and thunders and voices, and likewise seven lamps of fire burning before the throne, which are the seven spirits of God. In addition, before the throne there was a sea of glass, like crystal. Then in the midst of the throne, and around the throne, were four living creatures, full of eyes in front and behind. Whenever the four living creatures gave glory and honour and thanks to the one seated on the throne, who lives for ever and ever, the twenty-four elders would fall down before the one seated on the throne and would worship the one who lives for ever and ever, and would cast their crowns before the throne. Revelation 4:2-end.

[5] This description of the throne of the Lord's glory is used to depict Divine Truth which goes forth from Him. Representatives are used, but if someone has no knowledge of what is meant by these he will hardly be able to know anything at all about what the details of this prophecy hold within them and will suppose that all such details are devoid of any deeper Divine content. The person who knows no better cannot do other than conceive of the heavenly kingdom as one that is similar to a kingdom in the world. But in fact 'a throne set in heaven' means Divine Truth there, and so heaven as regards Divine Truth. 'One seated upon a throne' is used to mean the Lord; and the reason why in appearance He looked like 'a jasper stone and a sardis' is that those stones, like all precious stones in the Word, mean Divine Truth, 114, 3858, 3862, while stones in general mean the truths of faith, 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798.

[6] 'A rainbow around the throne' means truths made translucent by good, for in the next life colours are products of the light of heaven, and the light of heaven is Divine Truth. Regarding rainbows in the next life. see 1042, 1043, 1053, 1623-1625; and regarding colours there, 1053, 1624, 3993, 4530, 4922, 4677, 4741, 4742. By 'the thrones of the twenty-four elders around the throne' are meant all aspects of truth in their entirety, like the things meant by 'twelve'; for 'twelve' means all aspects of truth in their entirety, see 577, 2089, 2129, 2130, 3272, 3858, 3913. 'The lightnings, thunders, and voices which were coming forth from the throne' means the feelings of terror which Divine Truth produces in those who are not governed by good. 'The seven lamps of fire burning' are affections for truth which is rooted in good, which likewise usher in harmful consequences for those who are not governed by good and which are therefore called 'the seven spirits of God', who, as is evident from what comes later on, ¹ did usher in harmful consequences.

[7] 'The sea of glass before the throne' is every truth within the natural, thus the cognitions and the factual knowledge present there; for these are meant by 'the sea', see 28, 2850.'The four living creatures which were in the midst of the throne and around the throne, and which were full of eyes in front and behind' are ideas in the understanding which are received from the Divine in heaven. 'Four' means the joining of those ideas to desires present in the will; for truths belong to the understanding part and forms of good to the will part of the human mind. This explains why it is said that 'they were full of eyes in front and behind', for 'the eyes' means ideas in the understanding and therefore in a higher sense matters of belief, 2701, 3820, 4403-4421, 4523-4534. 'Four' means a joining together, as likewise does 'two', 1686, 3519, 5194. The holiness of Divine Truth going forth from the Lord is described in what follows at this point [in the Book of Revelation].

[8] Because 'the twenty-four thrones' and 'the twenty-four elders' mean all aspects of truth, or all aspects of faith, in their entirety, and 'twelve' has a similar meaning, as has just been stated, one may consequently see what 'the twelve thrones on which the twelve apostles were seated' is used to mean in the internal sense, namely all aspects of truth, the grounds upon which, and the standard by which judgement takes place. Their thrones are referred to in Matthew as follows,

Jesus said to the disciples, Truly I say to you, that you who have followed Me, in this generation, when the Son of Man sits on the throne of His glory, will also sit on twelve thrones, judging the twelve tribes of Israel. Matthew 19:28.

And in Luke,

I bestow on you, just as My Father bestowed on Me, a kingdom, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel. Luke 22:29-30.

'The twelve apostles' means all aspects of truth, see 2129, 2553, 3354, 3488, 3858, as do 'the twelve sons of Jacob' and therefore 'the twelve tribes of Israel', 3858, 3921, 3926, 3939, 4060, 4603. The apostles have no power to judge anyone at all, 2129, 2557.

[9] Similarly in John,

I saw thrones, and they sat on them, and judgement was given to them. Revelation 20:4.

Here also 'thrones' means all aspects of truth, which are the grounds upon which, and the standard by which judgement takes place. Much the same is also meant by 'the angels' with whom the Lord will come to the judgement, in Matthew 25:31. When 'angels' are mentioned in the Word some attribute of the Lord is meant, see 1705, 1925, 2320, 2821, 3039, 4085, in this case truths received from the Divine, which truths are called 'judgements' in the Word, 2235.

[10] There are very many more places in which Jehovah or the Lord has a throne attributed to Him because thrones embody within themselves that which is representative of the kingdom. When in a higher heaven they are talking about Divine Truth and judgement, a throne is seen in the lowest heaven. This is the reason why a throne is, as has been stated, representative and therefore why a throne is mentioned so many times in the prophetical part of the Word. It is also the reason why in most ancient times a throne became the sign to distinguish the king and why as such a sign it now denotes the office of a monarch. Further examples of the attribution of a throne to the Lord occur in the following places: In Moses,

Moses built an altar, and called its name Jehovah Nissi. Moreover he said, Because the hand is upon the throne of Jah, Jehovah will have war against Amalek from generation to generation. Exodus 17:15-16.

No one can know what is meant by 'the hand upon the throne of Jah' or by 'Jehovah having war against Amalek from generation to generation except from the internal sense, and so unless he knows what is meant by 'the throne' and by 'Amalek'. In the Word 'Amalek' means falsities which assail truths, 1679, and 'the throne' the Divine Truth that is assailed.

[11] In David,

O Jehovah, You have maintained my judgement and my cause; You sat upon the throne, a Judge of righteousness. Jehovah will remain there for ever; He has prepared His throne for judgement. Psalms 9:4, 7.

In the same author,

Your throne, O God, will be for ever and ever (in saeculum et aeternum); a sceptre of uprightness is the sceptre of Your kingdom. Psalms 45:6.

In the same author,

Cloud and thick darkness are round Him, righteousness and judgement are the foundation of His throne. Psalms 97:2.

In Jeremiah,

At that time they will call Jerusalem the throne of Jehovah, and all the nations will be gathered to it. Jeremiah 3:17.

[12] 'Jerusalem" stands for the Lord's spiritual kingdom. This kingdom is again meant by the new Jerusalem in Ezekiel, and also by 'the holy Jerusalem coming down from heaven' in the Book of Revelation. The Lord's spiritual kingdom exists where that which is pre-eminent is Divine Truth holding Divine Good within it, whereas the Lord's celestial kingdom exists where that which is pre-eminent is Divine Good from which Divine Truth flows. From this one may see why Jerusalem is called 'the throne of Jehovah'. And in David,

In Jerusalem they sit - the thrones for judgement. Psalms 122:5.

But Zion is called 'the throne of Jehovah's glory' in Jeremiah,

Have you utterly rejected Judah, has your soul loathed Zion? Do not spurn [us], for Your name's sake; do not dishonour the throne of your glory. Jeremiah 14:19, 21.

'Zion' is used to mean the Lord's celestial kingdom.

[13] The way in which the Lord when executing judgement is represented in heaven, where visual scenes like those described in various places in the Prophets come before people's eyes, may be seen in Daniel,

I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire, its wheels burning fire. A river of fire issued and came forth before Him, a thousand thousands served Him, and ten thousand times ten thousand stood before Him. The judgement sat down, and the books were opened. Daniel 7:9-10.

Sights like this occur constantly in heaven; all are representatives. They have their origin in what angels are discussing in the higher heavens, which discussion comes down from there and manifests itself in visual scenes. The angelic spirits to whom the Lord imparts perception know what is meant by such scenes. They know what is meant by 'the Ancient of Days', 'clothing white as snow', 'hair of the head like pure wool', 'a throne like a flame of fire', 'wheels that are a burning fire', and 'a river of fire going forth from Him'. 'A flame of fire' and 'a river of fire' in this case represent the Good of Divine Love, 974, 4906, 5071, 5215.

[14] It is similar with what is said in Ezekiel,

Above the expanse that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne there was a likeness as the appearance of a man upon it. Ezekiel 1:26; 10:1.

Likewise with what is said in the first Book of Kings,

I saw - the prophet Micah said - Jehovah sitting on His throne, and the entire host of heaven standing beside Him, on His right hand and on His left. 1 Kings 22:19.

Anyone who does not know what these particular descriptions represent, or what their consequent spiritual meanings are, cannot help supposing that the Lord has a throne in the way kings on earth do, and that things actually do exist as they are described by the prophets. But no such phenomena occur in the [higher] heavens; rather they are sights presented to those in the lowest heaven, within which - as within images - they see Divine arcana.

[15] The Lord's kingship, by which one means the Divine Truth that goes forth from Him, was also represented by the throne that Solomon built, described in the first Book of Kings as follows,

Solomon made a large throne of ivory, and overlaid it with pure gold. There were six steps to the throne, and a rounded top to the throne at the back of it; there were armrests ² on either side at the place of the seat, and two lions standing beside the armrests, ² and twelve lions standing there, above the six steps on either side. 1 Kings 10:18-20.

It was a throne of glory that was represented by all this. 'Lions' are Divine Truths engaged in conflict and overcoming, 'twelve lions' being all those Truths in their entirety.

[16] Since almost everything in the Word has a contrary meaning, 'a throne' has such too. Its contrary meaning is a kingdom of falsity, as in John,

To the angel of the Church which is in Pergamum, I know your works, and where you dwell, where Satan's throne is. Revelation 1:12-13.

In the same book,

The dragon gave the beast coming up out of the sea his power, and his throne, and great authority. Revelation 13:2.

In the same book,

The fifth angel poured out his bowl onto the throne of the beast, and his kingdom became darkened. Revelation 16:10.

In Isaiah,

You said in your heart, I will go up into the heavens, above the stars of God I will raise my throne. Isaiah 14:13.

This refers to Babel.

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2235. That 'righteousness' means in regard to good, and 'judgement' to truth, becomes clear from the meaning of 'righteousness' and from the meaning of 'judgement'. Righteousness and judgement are mentioned together many times in the Word, but what they mean in the internal sense has not yet been known. In the proximate sense 'righteousness' has reference to that which is righteous, and 'judgement' to that which is upright. That which is righteous occurs when something is judged from good, and according to conscience, but that which is upright when it is judged from law, and so from the righteous demands of the law, thus also according to conscience since the law gives conscience its standards. In the internal sense however, 'righteousness' is that which stems from good, and 'judgement' that which stems from truth. Good is everything that belongs to love and charity, truth everything that belongs to faith derived from love and charity. Truth derives its essence from good, and is called truth derived from good, just as faith is derived from love, and so also judgement from righteousness.

[2] That such is the meaning of 'righteousness and judgement' is clear from the following places in the Word: In Jeremiah,

Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jeremiah 22:3, 13, 15.

'Judgement' stands for the things connected with truth, 'righteousness' for those connected with good. In Ezekiel,

If the wicked man turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness; he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezekiel 33:14, 16, 19.

Here similarly 'judgement' stands for the truth of faith, and 'righteousness' for the good of charity.

[3] In Amos,

Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:24.

Here the meaning is similar. In Isaiah,

Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near to come, and My righteousness to reveal itself. Isaiah 56:1.

In the same prophet,

To peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it in judgement and righteousness, from now and even for evermore. Isaiah 9:7.

Here 'judgement and righteousness' stands for the existence with them of the truths of faith, and of the goods of charity. In the same prophet,

Jehovah is exalted, for He dwells on high. He has filled Zion with judgement and righteousness. Isaiah 33:5.

'Judgement' stands for faith, 'righteousness' for love, 'Zion' for the Church. 'Judgement' is mentioned first because love comes through faith; but when 'righteousness' is mentioned first it is for the reason that faith is derived from love, as in Hosea,

I will betroth you to Me for ever, and I will betroth you to Me in righteousness and judgement, and in mercy and in compassion, ¹ and I will betroth you to Me in faith, and you will know Jehovah. Hosea 2:19-20.

Here 'righteousness' is mentioned first, as also is 'mercy', which are the attributes of love, while 'judgement' is mentioned second, as also is 'compassion', which are the attributes of faith that is derived from love. And both are called 'faith' or faithfulness.

[4] In David,

O Jehovah, Your mercy is in the heavens; Your truth reaches up to the skies. Your righteousness is like the mountains of God, Your judgements like the great deep. Psalms 36:5-6.

Here both 'mercy' and 'righteousness' are in a similar way the attributes of love, while 'truth' and 'judgements' are those of faith. In the same author,

Let truth spring out of the ground, and let righteousness look down from heaven. Jehovah will indeed give what is good, and our land will give its increase. Psalms 85:11-12.

Here 'truth', which constitutes faith, stands for judgement, and 'righteousness' for love or mercy. In Zechariah,

I will lead them and they will dwell in the midst of Jerusalem, and they will be My people, and I will be their God in truth and in righteousness. Zechariah 8:8.

From this place also it is evident that 'judgement' is truth and 'righteousness' good, since 'truth' is mentioned here in place of judgement. Similarly in David,

He who walks blameless and performs righteousness and speaks the truth. Psalms 15:2.

[5] Because faith is grounded in charity, that is, because truth is grounded in good, truths rooted in good are in various places called 'the judgements of righteousness', so that 'judgements' has virtually the same meaning as commandments, as in Isaiah,

Let them seek Me day by day and desire the knowledge of My ways, as though a nation that does righteousness and does not forsake the judgement of their God. Let them ask of Me the judgements of righteousness, let them desire the approach of God. Isaiah 58:2.

That 'commandments' means virtually the same may be seen in David,

Seven times in the day I have praised You for Your judgements of righteousness. All Your commandments are righteousness. Psalms 119:164, 172.

It is said in particular of the Lord that He performs 'judgement and righteousness' when He creates man anew, as in Jeremiah,

Let him who glories glory in this, that he understands and knows Me, that I am Jehovah who performs mercy, judgement and righteousness in the earth; for in these things I am well pleased. Jeremiah 9:24.

Here mercy, which is an attribute of love, is described as 'judgement and righteousness'. In the same prophet,

I will raise up for David a righteous branch, and he will rule as king, and act intelligently, and execute judgement and righteousness in the land. Jeremiah 23:5; 33:15.

[6] Hence the following in John,

If I go away I will send the Paraclete to you. And when He comes He will convince the world in regard to sin and righteousness and judgement: in regard to sin, because they do not believe in Me; in regard to righteousness, because I go away to the Father, and you will see Me no more; in regard to judgement, because the prince of this world is judged. John 16:7-11.

'Sin' here stands for all faithlessness. 'He will convince in regard to righteousness' means in regard to everything that is contrary to good, when yet the Lord united the Human to the Divine to save the world, meant by 'I go away to the Father and you will see Me no more'. 'In regard to judgement' means in regard to everything that is contrary to the truth, when yet evils were cast down into their own hells so that they could not do harm any more, meant by 'the prince of this world is judged'. In general 'He will convince in regard to sin, righteousness, and judgement' means in regard to all faithlessness contrary to good and truth, and so means that no charity and faith exist. For in ancient times righteousness and judgement were used, in reference to the Lord, to mean all mercy and grace, but in reference to man all charity and faith.

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