9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of “the spirit of wisdom,” when said of those who are in celestial good, as being Divine truth (of which in what follows); they are said to be “filled with it” when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew:

Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matthew 5:37).

(That they who are in the celestial kingdom of the Lord are of this character, see n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543; what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, may be seen in the places cited in n. 9276.)

[2] From all this it can now be seen what is meant by Divine truths being “inscribed.” The word “spirit” is used in many passages in the Word, and when said of man, by his “spirit” is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, “spirit” has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622).

[3] From this it can be known what is meant by “Spirit” when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit;” for it flows in immediately from the Lord, and also mediately through angels and spirits (see the pl aces cited in n. 9682); that “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit,” denote this, will be seen in what follows. For it must first be shown that in the Word, “spirit,” when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word “heart;” but the former is called “spirit.”

[4] That such is the case is evident from the following passages in the Word, in Ezekiel:

Make for you a new heart and a new spirit; why will ye die, O house of Israel? (Ezekiel 18:31).

I will give you a new heart, and I will put a new spirit in the midst of you (Ezekiel 36:26);

“a new heart” denotes a new will; and “a new spirit,” a new understanding.

In Zechariah:

Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1);

where “stretching forth the heavens, and laying the foundation of the earth” denotes a new church (that the church is meant by “heaven and earth,” see n. 1733, 1850, 2117, 2118, 3355, 4535); “to form the spirit of man in the midst of him” denotes to regenerate him in respect to the understanding of truth and good.

[5] In David:

Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Psalms 51:10-12, 17);

“a clean heart” denotes a will that is averse to evils, which are unclean; “a steadfast spirit” denotes the understanding and faith of truth; “a broken spirit,” and “a broken heart,” denote a state of temptation and the consequent humiliation of the life of both of these. That “spirit” denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is “the Spirit of holiness.”

In Matthew:

A generation that maketh not its heart right, and whose spirit is not constant with God (Psalms 78:8);

“a heart not right” denotes that the will is not right; “a spirit not constant with God,” denotes that the understanding and faith are not constant.

[6] In Moses:

Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deuteronomy 2:30);

in this passage also “spirit” and “heart” denote the two lives, which are said to be “hardened” when there is no will of understanding truth and good, nor of doing them.

In Ezekiel:

Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezekiel 21:7); where the meaning is similar.

In Isaiah:

Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isaiah 42:5);

“giving soul to the people” denotes the life of faith (that “soul” denotes the life of faith, see n. 9050); and “giving spirit” denotes the understanding of truth.

Again:

With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isaiah 26:9); where the meaning is similar.

[7] Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isaiah 33:11).

“The spirit which the fire shall devour,” denotes the understanding of truth, thus intelligence; “fire” denotes evil affection, which being from evil destroys.

[8] In Ezekiel:

Woe to the foolish prophets that go away after their own spirit (Ezekiel 13:3).

That which cometh up upon your spirit shall never come to pass (Ezekiel 20:32).

Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Malachi 2:15).

Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Psalms 32:2).

Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matthew 5:3.)

Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matthew 26:41).

It is very evident that in these passages by “spirit” is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by “spirit” in the natural sense is meant the life of man’s respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see n. 3883-3896, 9300, 9495; from which it can be seen what life is meant in the spiritual sense by “spirit.”

[9] That in a general sense “spirit” denotes the life of man’s respiration, is very plain in David:

Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Psalms 104:29-30).

Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Psalms 143:7).

My spirit hath been consumed, my days extinguished (Job 17:1).

Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54-55).

Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jeremiah 10:14; 51:17).

He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezekiel 37:1, 5, 9-10).

The two witnesses were slain by the beast that came up out of the abyss; but after three days and a half the spirit of life from God entered into them, that they should stand upon their feet (Revelation 11:7, 11).

[10] From these passages it is very manifest that “spirit” denotes the life of man. That specifically it denotes the life of truth, which is the life of man’s intellectual part, and is called intelligence, is clear in John:

The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23-24).

Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Daniel 5:12, 14).

John grew, and waxed strong in spirit (Luke 1:80).

The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40).

He whom the Father hath sent speaketh the words of God; for God hath not given the spirit by measure to him (John 3:34).

“spirit” here denotes intelligence and wisdom; “speaking the words of God” denotes to speak Divine truths.

[11] From all this it is now evident what is signified by “spirit” in John:

Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit is spirit (John 3:5-6); where “to be begotten of water” denotes by means of truth; and “to be begotten of the spirit” denotes the consequent life from the Lord, which is called spiritual life. (That “water” denotes the truth through which is regeneration, see n. 2702, 3058, 3424, 4976, 5668, 9323; but “the flesh” denotes what is man’s own, in which there is nothing of spiritual life, n. 3813, 8409)

[12] The like is signified by “spirit” and “flesh” in the same:

It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths, the life thence derived is “the spirit.”

In Isaiah:

Egypt is man and not God; and his horses are flesh, and not spirit (Isaiah 31:3);

“Egypt” denotes memory-knowledge in general; “his horses” denote memory-knowledge from the intellectual, which is called “flesh, and not spirit” when there is nothing of spiritual life therein. (That “Egypt” denotes memory-knowledge, see the places cited in n. 9340, 9391; that “horses” denote the intellectual, n. 2761, 2762, 3217, 5321; and that “the horses of Egypt” denote memory-knowledges from the intellectual, n. 6125, 8146, 8148.) He who does not know what is signified by “Egypt,” by “horses,” and also by “flesh” and “spirit,” cannot possibly know what these words involve.

[13] When it is known what is signified by “spirit” in regard to man, it can be known what is signified by “Spirit” when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man; as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called “the Spirit of God,” “the Spirit of Jehovah,” “the Spirit of His mouth,” “the Spirit of holiness,” or “the Holy Spirit.” That by the “Spirit” is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word, in Ezekiel. The reason why the Divine truth that proceeds from the Lord is signified by “the Spirit of God,” is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is “the Spirit of God,” the Lord Himself teaches in John:

The words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths.

[14] Again:

Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39).

That by “the Spirit which they that believe in the Lord were to receive” is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for “thirsting and drinking” signify a longing to know and perceive truth; “streams of living water which shall flow from the belly” denote truths Divine. From this it is evident that “the Spirit which they should receive,” which is also called “the Holy Spirit,” denotes life from the Divine truth which proceeds from the Lord, which life (as just said) is called “the life of faith and of love,” and is the very spiritual and celestial life with man. The reason why it is said that “the Holy Spirit was not yet, because Jesus was not yet glorified,” is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is “the Holy Spirit” there mentioned; for it is the Divine truth that proceeds from the Lord that is called “holy” in the Word (see n. 9680).

[15] From this it is that the Holy Spirit is called “the Spirit of Truth,” and that it is said that “He will lead into all truth;” and that “He shall not speak of Himself, but what things soever He shall hear from the Lord;” and that “He shall receive from the Lord the things that He will proclaim” (John 16:13-14); and also that when the Lord departed from the disciples, “He breathed into them, and said, Receive ye the Holy Spirit” (John 20:21-22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word “spirit” from “blowing” and from “wind,” because from the respiration; and therefore spirit is sometimes called “wind.” That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495.)

[16] The like is signified by “inspiration” [or “breathing into”] in the book of Genesis:

And Jehovah breathed into man’s nostrils the soul of lives (Genesis 2:7).

From this the Lord is called “the spirit of our nostrils” (Lamentations 4:20). And as Divine truth consumes and vastates the evil, it is said in David:

The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Psalms 18:15).

By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9).

By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Psalms 33:6);

“the word of Jehovah” denotes Divine truth; in like manner “the spirit of His mouth.” That this denotes the Lord is evident in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14).

[17] That Divine truth, from which is the heavenly life of man, is signified by “the Holy Spirit,” is plain also from the following passages,

In Isaiah:

There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isaiah 11:1-2).

These words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called “the Spirit of Jehovah;” and this Spirit is called “the spirit of wisdom and intelligence, of counsel, of might, and of knowledge.”

Again:

I have put My Spirit upon Him; he shall bring forth judgment to the nations (Isaiah 42:1);

speaking here also of the Lord; “the Spirit of Jehovah upon Him” denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called “judgment” (n. 2235).

[18] Again:

When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isaiah 59:19).

The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isaiah 61:1);

speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was is “the Spirit of Jehovah.”

[19] That “the Spirit of Jehovah” denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages,

In Isaiah:

Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isaiah 32:15-16).

The subject here treated of is regeneration; “the spirit from on high” denotes life from the Divine; for “the wilderness becoming a fruitful field,” and “judgment dwelling in the wilderness,” signifies intelligence where there was none before, thus new life.

[20] In like manner in Ezekiel:

That ye may know that I will give My spirit in you, that ye may live (Ezekiel 37:13-14).

Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezekiel 39:29).

I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28-29).

I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8).

The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zechariah 6:8).

I will pour waters upon him that is thirsty, and streams upon the dry land; I will pour out My spirit upon thy seed (Isaiah 44:3).

That in these passages “the Spirit of Jehovah” denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682).

[21] In like manner in another passage in Isaiah:

In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isaiah 28:5-6); where “a crown of ornament” denotes the wisdom which is of good; “a diadem of beauty,” the intelligence which is of truth; and “a spirit of judgment,” Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383).

[22] Again:

The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isaiah 63:9-11, 14);

here “the Spirit of holiness” denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; “the N. Angel of His faces” denotes the Lord as to Divine good, for “the face of Jehovah” denotes love, mercy, and good.

In Revelation:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10);

“the testimony of Jesus” denotes the Divine truth which is from Him and concerning Him (n. 9503).

[23] In David:

Jehovah God maketh His angels spirits; and His ministers a flaming fire (Psalms 104:4); where “making the angels spirits” denotes receptions of Divine truth; and “making them a flaming fire” denotes receptions of Divine good, that is, of Divine love.

In Matthew:

John said, I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matthew 3:11); where “to baptize” denotes to regenerate; “with the Holy Spirit” denotes by means of Divine truth; and “with fire” denotes from the Divine good of the Divine love. (That “to baptize” denotes to regenerate, see n. 5120, 9088; and that “fire” denotes the Divine good of the Divine love, n. 4906, 5215, 6314, 6832, 6834, 4849, 7324

[24] In Luke:

If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13);

“to give the Holy Spirit” denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom.

In Revelation:

The seven lamps of fire burning before the throne are the seven Spirits of God (Revelation 4:5).

In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth (Revelation 5:6).

That in these passages “Spirits” do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called “the Spirits of God;” for “lamps” denote Divine truths (n. 4638, 7072), and “eyes” denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that “the Spirits of God” signify Divine truths.

[25] When therefore it is known that “the Holy Spirit” denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of “the Spirit of God,” and “the Holy Spirit;” as in the following passages, in John:

I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26).

When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26-27).

I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7).

[26] From these passages it is again evident that the Divine truth proceeding from the Divine good which is “the Father,” is “the Paraclete,” and “the Holy Spirit,” and therefore also He is called “the Spirit of Truth;” and it is said of Him that “He shall abide in them,” that “He shall teach all things,” that “He shall bear witness of the Lord.” In the spiritual sense “to bear witness of the Lord” denotes to teach about Him. Its being said that “the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord,” and again that “the Lord will send Him from the Father,” and afterward that “the Lord Himself will send Him,” is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in John 10:30; 14:9-11.

[27] In Matthew:

All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matthew 12:31-32);

“to say a word against the Son of man” denotes against truth Divine not yet implanted or inscribed in the life of man (that “the Son of man” denotes the Divine truth, see n. 9807); but “to speak against the Holy Spirit” denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. (What profanation is, see n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298)

[28] And again:

Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19);

“the Father” here denotes the Divine Itself; “the Son” denotes this Divine Itself in a human form; and “the Holy Spirit” denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John:

From henceforth ye have known the Father, and have seen Him; he that seeth Me seeth the Father; I am in the Father, and the Father in Me (John 14:7, 9-10).

5313. Only in the throne will I be greater than thou. That this signifies that nevertheless it will appear as if from the natural, because from the celestial of the spiritual through the natural, is manifest from the signification of “being greater than another,” as here being to be greater in appearance or to the sight; and from the signification of a “throne,” as here being the natural. For the natural is meant by a “throne” when the celestial of the spiritual is meant by “him that sitteth upon it;” for the natural is like a throne for the spiritual, here the celestial of the spiritual. In general that which is lower is like a throne for the higher; for the higher is and acts therein, and indeed through the lower, and what is done appears as if done by the lower, because, as just said, it is done through it. This is what is meant by Pharaoh saying to Joseph, “Only in the throne will I be greater than thou.”

[2] A “throne” is often mentioned in the Word where the subject treated of is Divine truth and judgment therefrom; and by “throne” in the internal sense is signified that which belongs to the Divine royalty, and by “him that sitteth upon it,” the Lord Himself as King or Judge. But the signification of “throne,” like that of many other things, is according to the application. When the Divine Itself and the Lord’s Divine Human are meant by “him that sitteth on the throne,” then the Divine truth which proceeds from Him is meant by the “throne;” but when the Divine truth that proceeds from the Lord is meant by “him that sitteth on the throne,” then the universal heaven filled with Divine truth is meant by the “throne;” but when the Lord as to the Divine truth in the higher heavens is meant by “him that sitteth on the throne,” then the Divine truth in the lowest heaven and also in the church, is meant by the “throne.” Thus the significations of “throne” are relative. That by a “throne” is signified that which belongs to Divine truth, is because truth is signified in the Word by a “king,” and also by a “kingdom.” (That truth is signified by a “king” may be seen above, n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and by a “kingdom,” n. 1672, 2547, 4691)

[3] But what is specifically meant in the Word by a “throne” is plain from the connection in which it is spoken of, as in Matthew:

I say unto you, Swear not 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).

Again in another place:

He that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon (Matthew 23:22).

Here it is expressly said that heaven is “God’s throne;” and by the “earth,” called His “footstool,” is signified that which is below heaven, thus the church. (That the “earth” is the church may be seen above, n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535) Likewise in Isaiah:

Thus saith Jehovah, The heavens are My throne, and the earth is My footstool (Isaiah 66:1);

and in David:

Jehovah hath made firm His throne in the heavens (Psalms 103:19).

In Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31);

speaking of the Last Judgment, and He that sitteth on the throne is called the “King” (Matthew 25:34, 40). Here the “throne of glory” in the internal sense is the Divine truth that is from the Divine good in heaven; “He that sitteth on that throne” is the Lord, who, being the Judge from Divine truth, is here called the “King.”

[4] In Luke:

He shall be great, and shall be called the Son of the Most High; and the Lord God will give unto Him the throne of His father David (Luke 1:32);

said by the angel to Mary. Everyone can see that the throne of David here is not the kingdom David had, or a kingdom on earth, but a kingdom in heaven; and therefore by “David” is not meant David, but the Lord’s Divine royalty; and by “throne” is signified the Divine truth that goes forth and makes the Lord’s kingdom.

In Revelation:

I was in the spirit; and behold a throne was set in heaven, and on the throne was one sitting. And He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne in look like an emerald. And round about the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting. And out of the throne went forth lightnings and thunderings and voices. And there were seven lamps of fire burning before the throne that are the seven spirits of God. And before the throne there was a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four animals full of eyes before and behind. And when the animals have given glory and honor and thanks to Him that sitteth upon the throne, who liveth forever and ever, the four and twenty elders shall fall down before Him that sitteth upon the throne, and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne (Revelation 4:2-10).

[5] In these verses is representatively described the throne of the Lord’s glory, and thereby the Divine truth proceeding from Him, but if the signification of these representatives is not known, scarcely anything can be known of the meaning of these prophetic words, and they will be supposed to be devoid of anything more deeply Divine than the sense of the letter; in which case the heavenly kingdom will be thought of as if it were an earthly kingdom. And yet by a “throne set in heaven” is signified the Divine truth there, thus heaven as to Divine truth; and by “Him that sat upon the throne” is meant the Lord. That “to look upon He appeared like a jasper stone and a sardius” is because by these stones, as by all the precious stones spoken of in the Word, is signified Divine truth (see n. 114, 3858, 3862); and by “stones” in general the truths of faith (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798).

[6] By the “rainbow round about the throne” are signified truths pellucid from good; and this because colors in the other life are from the light of heaven, and the light of heaven is Divine truth (in regard to rainbows in the other life see what is said above, n. 1042, 1043, 1053, 1623-1625; and also in regard to colors, n. 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922). By the “twenty-four thrones round about the throne” are signified all things of truth in one complex, the like as is signified by “twelve.” (That “twelve” denotes all things of truth in a complex may be seen above, n. 577, 2089, 2129, 2130, 3272, 3858, 3913.) The “lightnings, thunderings, and voices that proceeded out of the throne” signify the terrors caused by the Divine truth with those who are not in good. The “seven lamps of fire burning” are affections of truth from good, which do hurt to those who are not in good, and therefore are called the “seven spirits of God who do hurt,” as is plain from the following verses.

[7] The “glassy sea before the throne” is all the truth in the natural, thus knowledges (that these things are the “sea” may be seen above, n. 28, 2850). The “four animals in the midst of the throne and round about the throne full of eyes before and behind” are things of the understanding from the Divine in the heavens, “four” signifying their conjunction with the things of the will. For truths are of the intellectual part and goods are of the will part, whence it is said that they were “full of eyes before and behind,” because “eyes” signify things of the understanding, and hence in a higher sense the things of faith (see n. 2701, 3820, 4403-4421, 4523-4534). (That “four” denotes conjunction, the same as “two,” may be seen above, n. 1686, 3519, 5194.) The holiness of the Divine truth proceeding from the Lord is described in the rest of the passage.

[8] As by the “twenty-four thrones and the twenty-four elders” are signified all things of truth or all things of faith in one complex, and the like by “twelve,” it is evident that all things of truth, from which and according to which Judgment is effected, are what is meant in the internal sense by the “twelve thrones on which the twelve apostles were to sit,” of which we read thus in Matthew:

Jesus said to the disciples, Verily I say unto you, that ye who have followed Me, in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28);

and in Luke:

I appoint unto you a kingdom, as the Father hath appointed unto Me; that ye may eat and drink upon My table in My kingdom, and sit on thrones judging the twelve tribes of Israel (Matthew 22:29-30).

That the “twelve apostles” denote all things of truth may be seen above (n. 2129, 2553, 3354, 3488, 3858); and also the “twelve sons of Jacob,” and hence the “twelve tribes of Israel” (n. 3858, 3913, 3926, 3939, 4060, 4603); and that the apostles cannot judge even one person (n. 2129, 2553).

[9] Likewise in Revelation:

I saw thrones, and they sat upon them, and judgment was given unto them (Revelation 20:4); where also by “thrones” are signified all things of truth, from which and according to which Judgment is effected. The like is also meant by the “angels with whom the Lord is to come to judgment” (Matthew 25:31); that by “angels” in the Word something in the Lord is signified may be seen above (n. 1705, 1925, 2319, 2821, 3039, 4085), in this instance they signify truths from the Divine, which truths in the Word are also called “judgments” (n. 2235).

[10] In very many other places also a “throne” is attributed to Jehovah or the Lord, and this because there is in thrones what is representative of a kingdom. When there is discourse in a higher heaven about Divine truth and Judgment, a throne appears in the ultimate heaven. This is the reason why a “throne” is representative, and is so often spoken of in the prophetic Word, and why from most ancient times thrones became the mark of kings, and as such a mark signify royalty, as in the following passages.

In Moses:

Moses built an altar, and called the name of it Jehovah-nissi, and he said, Because a hand is upon the throne of Jah, there shall be the war of Jehovah against Amalek from generation to generation (Exodus 17:15-16).

What is meant by a “hand upon the throne of Jah,” and by the “war of Jehovah against Amalek from generation to generation,” no one can know except from the internal sense, and unless he knows what is meant by a “throne,” and what by “Amalek.” By “Amalek” in the Word are signified the falsities that assail truths (n. 1679), and by a “throne” the Divine truth itself that is assailed.

[11] In David:

Jehovah, Thou hast maintained my judgment and my cause; Thou hast sat upon the throne, the Judge of justice. Jehovah shall remain to eternity, He hath prepared His throne for judgment (Psalms 9:4, 7).

Again:

Thy throne, O God, is forever and to eternity, a scepter of rectitude is the scepter of Thy kingdom (Psalms 45:6).

Again:

Clouds and thick darkness are round about Him; justice and judgment are the support of His throne (Psalms 97:2).

In Jeremiah:

In that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it (Jeremiah 3:17);

“Jerusalem” denotes the Lord’s spiritual kingdom.

[12] This kingdom is meant also by the “new Jerusalem” in Ezekiel, and by the “holy Jerusalem coming down from heaven” in Revelation. The Lord’s spiritual kingdom is where Divine truth in which is good is the chief thing, and the celestial kingdom is where the chief thing is Divine good from which as Divine truth, and this shows why Jerusalem is called the “throne of Jehovah;” and why it is said in David:

In Jerusalem are set thrones for judgment (Psalms 122:5).

But Zion is called the “throne of the glory of Jehovah” in Jeremiah:

Hast Thou utterly renounced Judah? Hath Thy soul loathed Zion? Despise it not for Thy name’s sake, defile not the throne of Thy glory (Jeremiah 14:19, 21); where by “Zion” is meant the Lord’s celestial kingdom.

[13] The manner in which the Lord in respect to judgment is represented in heaven, where things such as are occasionally related in the prophets are visibly presented to the sight, is seen in Daniel:

I beheld till the throne were cast down, and the Ancient of days did sit; His garment was white as snow, and the hair of His head like clean wool; His throne was a flame of fire, and the wheels thereof burning fire; a stream of fire issued and went forth before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened (Daniel 7:9-10).

Such things are constantly seen in heaven, all being representative, and they appear from the discourse of the angels in the higher heavens, which on descending presents such objects to the sight. Angelic spirits to whom perception is given by the Lord know what these things signify, as for instance the “Ancient of days,” the “garment white as snow,” the “hair like clean wool,” the “throne like a flame of fire,” the “wheels a burning fire,” the “stream of fire issuing from him.” By the “flame of fire” and the “stream of fire” is there represented the good of Divine love (see n. 934, 1906 [4906], 5071, 5215).

[14] So in Ezekiel:

Above the expanse that was over the head of the cherubim was the likeness of a throne, as the look of a sapphire stone; and upon the likeness of the throne was a likeness as the look of a man upon it above (Ezekiel 1:26; 10:1).

And also in the first book of Kings:

I saw, said Micaiah the prophet, Jehovah sitting on His throne, and the universal army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19).

One who is not aware what these terms represent, and thence signify, must believe that the Lord has a throne like kings on earth, and that there are such things as are here mentioned; yet there are not such things in the heavens, but they are so presented to view before those who are in the ultimate heaven, and from them as from pictures they see Divine arcana.

[15] The Lord’s royalty, by which is signified the Divine truth that proceeds from Him, was represented also by the throne constructed by Solomon, regarding which it is thus written in the first book of Kings:

Solomon made a great throne of ivory, and overlaid it with the finest gold. There were six steps to the throne, and the top of the throne was round behind; and there were hands on either side by the place of the seat, and two lions standing beside the hands, and twelve lions stood there on the one side and on the other upon the six steps (1 Kings 10:18-21).

Thus was represented the “throne of glory,” the “lions” being Divine truths fighting and conquering, and the “twelve lions” all these truths in one complex.

[16] As almost all the things in the Word have also an opposite sense, so too has a “throne,” and in this sense it signifies the kingdom of falsity, as in Revelation:

To the angel of the church in Pergamos: I know thy works, and where thou dwellest, even where Satan’s throne is (Revelation 2:12-13).

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

The fifth angel poured out his vial upon the throne of the beast; and his kingdom was darkened (Revelation 16:10).

And in Isaiah:

Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God (Isaiah 14:13);

speaking of Babylon.