10252. Best myrrh. That this signifies the perception of sensuous truth, is evident from the signification of “fragrant myrrh,” as being the perception of sensuous truth; for its odor denotes perceptivity (as just above), and “myrrh” denotes sensuous truth. In what now follows, the subject treated of is the oil of anointing, by which is signified celestial good, which is the Divine good of the Lord’s Divine love in the inmost heaven; its quality is described by the fragrant things of which it was compounded, which were best myrrh, aromatic cinnamon, aromatic calamus, cassia, and oil of olive, by which are signified celestial truths and goods in their order, namely, from ultimate to first ones, or from outermost to inmost ones; the ultimate or outermost ones being signified by “myrrh.” The reason why celestial good, or the good of the inmost heaven, is thus described, is because this good comes forth by means of the truths which are signified, and it also subsists by means of them.

[2] But as this is a subject of deeper investigation, it may be set forth further. In order that celestial good, which is inmost good, may be born with man, which is effected by the Lord through regeneration, truths must be acquired from the Word, or from the doctrine of the church which is from the Word. These truths obtain their first seat in the memory of the natural or external man; from this they are called forth by the Lord into the internal man, which is done when the man lives according to them; and the more the man is affected with them, or loves them, the higher, or the more interiorly, they are raised by the Lord, and there become celestial good.

[3] Celestial good is the good of the love of doing truths from the Word for the sake of good, thus for the Lord’s sake; for the Lord is the source of good, thus is good; and this is the generation of this good. From this it is evident that this good comes forth by means of truths from the Word, first in the most external or sensuous man, next by their elevation into the internal man, and finally into the very inmost man, where they become celestial good. And as this good comes forth in this way by means of truths in their order, so it afterward subsists in a like order by means of the same truths, for subsistence is a perpetual coming-forth. And when it so subsists, as it had come forth, it is complete, for then the higher things subsist, rest, and store up themselves in order, upon the lower ones as upon their planes; and upon their outermosts or ultimates, which are sensuous memory-truths, as upon their foundation.

[4] These truths are described by John in Revelation as the precious stones forming the foundation of the wall of the holy Jerusalem that came down out of heaven (Revelation 21:19-20). By “precious stones” are signified truths Divine received in good (n. 9476, 9863, 9873, 9905). That “fragrant myrrh” denotes sensuous truth, is evident also in David:

Thou hast loved righteousness, therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows; with myrrh, aloes, and kesia, all Thy garments (Psalms 45:8-9).

This is said of the Lord, who alone is the “anointed of Jehovah,” because there was in Him the Divine good of the Divine love which is signified by the oil of anointing (n. 9954). By His “garments” which are said to be “anointed with myrrh, aloes, and kesia,” are signified Divine truths from His Divine good in the natural (n. 5954, 9212, 9216, 9814); thus by “myrrh” is signified Divine truth in the sensuous, because it is mentioned in the first place.

[5] In Matthew:

The Wise men from the east, opening their treasures, offered unto the Lord then born, gifts: gold, frankincense, and myrrh (Matthew 2:11).

Here “gold” denotes good; “frankincense,” internal truth; and “myrrh,” external truth; both of these from good. That “gold” is here mentioned in the first place is because it signifies good, which is inmost; in the second place “frankincense,” because it signifies internal truth from good; and “myrrh” is mentioned in the third or last place because it signifies external truth from good. (That “gold” denotes good, see the places cited in n. 9874, 9881; and that “frankincense” denotes internal truth from good will be seen in what follows at verse 34)

[6] The reason why the wise men from the east offered these things to the Lord then born, was that they might signify His Divine in the Human; for they knew what gold signified, what frankincense, and what myrrh, because they were in the science of correspondences and representations. In those times this was the chief science among the Arabians, Ethiopians, and others in the east; and therefore also in the Word by “Arabia,” “Ethiopia,” and “the sons of the east,” in the internal sense, are meant those who are in the knowledges of heavenly things (n. 1171, 3240, 3242, 3762). But in course of time this science perished, because when the good of life ceased it was turned into magic. It was first obliterated with the Israelitish nation, and afterward with the rest; and at this day so completely that it is not even known to exist. So much is this the case in the Christian world, that if it were said that all things of the Word in the sense of the letter signify heavenly things by correspondence, and that from this is its internal sense, no one would know what was meant.

[7] As “myrrh” signified truth the most external, which is sensuous truth, and its perception, therefore the bodies of the dead were formerly anointed with myrrh and aloes, by which anointing was signified the preservation of all truths and goods with the man, and also their resurrection. For this reason such a substance was employed as signified the ultimate of life with man, which ultimate is called the sensuous life. (That the body of the Lord was anointed with such things, and was encompassed with them, together with a linen cloth, and that this was the custom of the Jews, may be see n in John 19:39-40; Luke 23:53, 23:56.) But be it known that what is said of the Lord Himself in the Word is to be understood in a supereminent sense, and therefore these things here signify His Divine life in the sensuous, which is the life proper to the body, and also the resurrection of this. It is known that the Lord rose again with the whole body which He had in the world, differently from other men, for He left nothing in the sepulcher; and therefore He also said to the disciples, who when they saw the Lord supposed that they saw a spirit, “Why are ye troubled? behold My hands and My feet, touch Me and see; for a spirit hath not flesh and bones as ye see Me have” (Luke 24:38-39).

1171. That by “the sons of Raamah” are in like manner signified those who had no internal worship, but knowledges of faith, in the possession of which they made religion to consist; and that “Sheba and Dedan” are nations who had such knowledges; and that in the internal sense they signify the knowledges themselves, is evident from the following passages in the Prophets. Concerning Seba, Sheba, and Raamah, from these passages-in David:

The kings of Tarshish and of the isles shall bring gifts; the kings of Sheba and Seba shall offer a present; yea, all kings shall bow themselves down unto Him (Psalms 72:10-11).

This is said concerning the Lord, His kingdom, and the celestial church. Anyone may see that here by “gifts” and “a present” are signified worships; but what these worships were, and of what quality, cannot be known unless it be understood what is meant by “Tarshish and the isles,” and by “Sheba and Seba.” It has been shown already that by “Tarshish and the isles” are meant external worships that correspond to internal. From this it follows that by “Sheba and Seba” are meant internal worships, namely, by “Sheba” celestial things of worship, and by “Seba” spiritual things of worship.

[2] In Isaiah:

I have given Egypt for thy ransom, Cush and Seba for thee (Isaiah 43:3).

“Cush and Seba” denote here the spiritual things of faith. In the same:

The labor of Egypt, and the merchandise of Cush, and of the Sabeans, men of stature, shall come over unto thee (Isaiah 45:14).

“The labor of Egypt” denotes the memory-knowledge, and “the merchandise of Cush and of the Sabeans,” the knowledges of spiritual things, which are of service to those who believe in the Lord.

[3] In the same:

The multitude of camels shall cover thee, the dromedaries of Midian and Ephah, all they from Sheba shall come; they shall bring gold and frankincense, and shall proclaim the praises of Jehovah. All the flocks of Arabia shall be gathered together unto thee (Isaiah 60:6-7).

By “Sheba” are here meant celestial things and the derivative spiritual ones, which are “gold and frankincense;” and it is explained that these are “the praises of Jehovah,” that is, they are internal worship.

[4] In Ezekiel:

The traders of Sheba and Raamah, these were thy traders in the chief of every spice, and in every precious stone, and they gave gold for thine aids (Ezekiel 27:22-23).

This is said of Tyre. What is signified here by “Sheba and Raamah” is evident from their merchandise, which is said to be spice, the precious stone, and gold. “Spice” in the internal sense is charity; “the precious stone” is faith from charity; and “gold” is love to the Lord, all which are celestial things signified by “Sheba.” Properly the knowledges of such things are “Sheba” (and therefore they are here called “merchandise”), wherewith all who are becoming men of the church are imbued; for no one can become a man of the church without knowledges.

[5] Similar things were represented by the queen of Sheba, who came to Solomon and brought him spices, gold, and precious stones (1 Kings 10:1-3); and also by the wise men from the east who came to Jesus when He was born, and fell down and worshiped Him, and opening their treasures, they offered Him gifts, gold and frankincense and myrrh (Matthew 2:1, 11), by which was signified good, celestial, spiritual, and natural.

In Jeremiah:

To what purpose cometh there to Me frankincense from Sheba, and the sweet calamus from a far country? Your burnt-offerings are not acceptable (Jeremiah 6:20).

Here too it is evident that by “Sheba” are signified knowledges and adorations, which are “incense” and “calamus;” but in this instance such as are devoid of charity, which are not grateful.