9807. And his sons. That this signifies the Divine truth that proceeds from the Divine good, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704), here the Divine truth that proceeds from the Lord’s Divine good, because they were the sons of Aaron, and by Aaron as high-priest was represented the Lord as to Divine good (as has been shown just above). That “sons” denote truths, is because all things in the internal sense of the Word are spiritual; and in the spiritual sense “sons” denote those who are born anew from the Lord, thus who are in truths from good, consequently abstractedly from persons, the truths themselves which are from good. These therefore are what are meant in the Word by “the sons of God,” “the sons of a king,” and “the sons of the kingdom.” They are also “the sons of the new birth,” or regeneration. Moreover, the truths and goods with a regenerated man, or one born anew from the Lord, are exactly like families in a large and long series from one father. There are those which bear relation to sons and daughters, to grandsons and granddaughters, to sons-in-law and daughters-in-law, and thus to relationships of many degrees, and therefore of many kinds. Truths and goods thus arranged are what in the spiritual sense are “sons,” “daughters,” “grandsons,” “granddaughters,” “sons-in-law,” “daughters-in-law,” in a word, relations of various degrees, and consequently of various kinds. That spiritual generations are in such an order has been shown by living experience, and at the same time it was said that the truths and goods with a regenerate man are in such an order for the reason that the angelic societies in heaven are in the same, and the truths and goods with man correspond to these societies; wherefore also the man whose truths and goods are in such a correspondence is a heaven in the least form.

[2] Anyone who knows that by “sons” are signified truths, and by “daughters” goods, can see many arcana in the Word, especially in the prophetic Word, that otherwise would be hidden; as also what is meant in particular by “the Son of man,” which the Lord often calls Himself in the Word. That the Divine truth which proceeds from His Divine Human is meant, is evident from the passages in which He is so named, and which may be here cited for the purpose of confirming at the same time that a “son” denotes truth; as in John:

The crowd said unto Jesus, How sayest Thou, the Son of man must be exalted? Who is this Son of man? Jesus answered them, Yet a little while is the light with you. Walk while ye have the light, lest darkness take you. While ye have the light, believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is evident that by “the Son of man” is signified the like as by “the light,” for when they inquired, Who is this Son of man? the Lord answered that He was the light in which they should believe (that this “light” denotes the Divine truth, see the places cited in n. 9548, 9684); thus it also denotes the Son of man.

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man’s sake (Luke 6:22); where “for the Son of man’s sake” denotes for the sake of the Divine truth which proceeds from the Lord; Divine truth is everything of faith in, and of love to, the Lord, and “being hated for the sake of this” is “blessedness.” Again:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say unto you, Lo here! or Lo there! go not away, nor make search (Luke 17:22-23);

“to desire to see one of the days of the Son of man” denotes to see one of the states of Divine truth which is genuine. The subject here treated of is the end of the church, when there is no longer any faith, because no charity; at which time all genuine truth Divine will perish; and because truth Divine is signified by “the Son of man,” therefore it is said, “then they shall say, Lo here! or Lo there! search not,” which can be said of truth Divine from the Lord, but not of the Lord Himself.

[4] Again:

When the Son of man cometh, shall He find faith on the earth? (Luke 18:8).

That is, when truth Divine shall be revealed from heaven, it will not be believed. “The Son of man” here also denotes the Lord as to truth Divine, that is, the truth Divine which proceeds from the Lord. “The coming of the Lord” denotes the revelation of truth Divine at the end of the church.

[5] In Matthew:

As the lightning goeth forth from the east, and appeareth even unto the west, so shall be the coming of the Son of man. Then shall appear the sign, and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:27, 30);

“the coming of the Son of man” denotes the revelation of truth Divine in the consummation of the age, that is, at the end of the church; “all the tribes of the earth which shall then wail,” denote all the truths and goods of faith and of love from the Lord, and thus to the Lord, in the complex; “the clouds of heaven in which He will come,” denote the literal sense of the Word; “power and glory” denote the internal sense, in the inmost of which the subject treated of is the Lord alone (see the further explication of these words in n. 4060).

[6] In like manner elsewhere:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64).

From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).

“The Son of man” denotes the Divine truth that proceeds from the Lord; “sitting at the right hand of power” denotes that He has omnipotence, for Divine good has omnipotence by means of Divine truth; its being said that “from henceforth they shall see it” signifies that Divine truth was in its omnipotence after the Lord in the world had conquered the hells, and had reduced all things therein and in the heavens into order, and that in this way those could be saved who would receive Him in faith and love (see n. 9715). (That “sitting at the right hand” denotes omnipotence, see n. 3387, 4592, 4933, 7518, 8281, 9133; that good has all power through truth, see n. 6344, 6423, 8304, 9327, 9410, 9639, 9643; that the Divine power itself is Divine truth, n. 6948; that “the clouds in which the Son of man,” that is, Divine truth, “will come,” denote the Word in the letter, see the preface to Genesis 18 [in 2135]; and n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that “glory” denotes the Divine truth itself, such as it is in the internal sense of the Word, see the preface to Genesis 18;and n. 4809, 5922, 8267, 9429.)

[7] From all this it can now be seen what is signified by these words in the book of Revelation:

I saw and behold a white cloud; and on the cloud one sitting like, unto the Son of man, having on His head a golden crown (Revelation 14:14).

I saw in the night visions, and behold there came with the clouds of heaven one like unto the Son of man (Daniel 7:13).

The Father gave Him to execute judgment, because He is the Son of man (John 5:27).

As all judgment is effected from truth, it is said that it was “given to the Lord to execute judgment, because He is the Son of man;” “the Son of man,” as before said, denotes the Divine truth; the Father from whom it proceeds, denotes the Divine good (n. 2803, 3704, 7499, 8328, 8897). As it pertains to Divine truth to execute judgment, therefore it is said that “when He shall come, the Son of man shall sit upon the throne of His glory” (Matthew 1 9:28; 25:31); and that “the Son of man shall render to everyone according to his deeds” (Matthew 16:27).

[8] Further:

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one (Matthew 13:37-38);

“the good seed” denotes truth Divine, therefore it is said that “the Son of man soweth it;” “the sons of the kingdom” denote truths Divine in heaven and in the church, for a “son” denotes truth (see n. 489, 491, 533, 1147, 2623), and in the opposite sense, falsity, which also is “the son of the evil one;” “the kingdom” denotes heaven, and likewise the church.

[9] In John:

No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in the heavens (John 3:13);

from this it is evident that “the Son of man” denotes the Divine truth in the heavens; for this comes down, and therefore ascends, because no one can ascend into heaven unless Divine truth comes down into him from heaven, because the influx is Divine, and not the other way about. And because the Lord is this truth, therefore He calls Himself “the Son of man who is in the heavens.”

In Matthew:

The Son of man hath not where to lay His head (Matthew 8:20);

here “the Son of man” denotes the Divine truth; “not having where to lay His head,” means that Divine truth had no place anywhere, or with any man, at that time.

[10] That “the Son of man was to suffer, and to be put to death” (Matthew 17:12, 23; 20:18; 26:2, 24, 45; Mark 8:31; 9:12, 31elsewhere), involves that such was the treatment of Divine truth, and consequently of the Lord, who was the Divine truth itself, as also He Himself teaches in John:

I am the way, and the truth, and the life (John 14:6).

No man shall dwell there, neither shall any son of man stay therein (Jeremiah 49:18, 33).

In the cities shall no man dwell, neither shall any son of man pass through them (Jeremiah 51:43).

Anyone not acquainted with the spiritual sense of the Word will believe that by “cities” are here meant cities, and that by “man” and “the son of man” are meant a man and a son; and that the cities would be so desolated that no one would dwell there; but it is the state of the church in respect to the doctrine of truth which is described by these words; for “cities” denote the doctrinal things of the church (n. 402, 2449, 3216, 4492, 4493); “a man,” the truth itself of the church conjoined with good (n. 3134, 7716, 9007); therefore “the son of man” denotes truth.

[11] As by “the Son of man” was signified the Divine truth that proceeds from the Lord, therefore also the prophets, through whom it was revealed, were called “sons of man,” as in Daniel 8:17; in Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2-3, 9, 18, 22, 27; and in many other passages.

[12] As most expressions in the Word have also an opposite sense, it is the same with the signification of “the son of man,” which in this sense denotes the falsity that is opposite to truth, as in Isaiah:

Who art thou, that thou art afraid of man that dieth, and of the son of man who is given as grass? (Isaiah 51:12); where “the son of man given as grass” denotes the memory-knowledge through which falsity arises.

In David:

Put not your trust in princes, in the son of man, in whom there is no salvation (Psalms 146:3); where “princes” denote primary truths (n. 2089, 5044), thus in the opposite sense, primary falsities; and “the son of man” denotes the falsity itself.

9715. Of shittim wood. That this signifies righteousness, is evident from the signification of “shittim wood,” as being the good of merit and of righteousness that belongs to the Lord alone (see n. 9472, 9486); it shall here be stated what are the righteousness and the merit that belong to the Lord alone. It is believed that the Lord had merit and righteousness because He fulfilled all things of the law, and because by the passion of the cross He saved the human race; yet these things are not meant in the Word by the righteousness and merit of the Lord; but by His merit and righteousness is meant that He fought alone with all the hells, and subjugated them, and thus reduced into order all things in the hells, and at the same time all things in the heavens. For with every man there are spirits from hell, and also angels from heaven; without these man cannot possibly live; and unless the hells had been subjugated by the Lord, and the heavens brought back into order, no man could have been saved.

[2] This could not have been effected except by means of His Human; that is, through combats with the hells from His Human. And as the Lord did this from His own power, thus alone, therefore to the Lord alone belong merit and righteousness; and therefore it is He alone who still conquers the hells with man; for He who once conquers them, conquers them forever. Wherefore absolutely nothing of merit and righteousness belongs to man; but the merit and righteousness of the Lord are imputed to him when he acknowledges that nothing is from himself, but everything from the Lord. From this it is that the Lord alone regenerates man; for to regenerate man is to drive away the hells from him, consequently the evils and falsities which are from the hells, and to implant heaven in their stead; that is, the goods of love and the truths of faith, for these make heaven. Moreover, by means of continual combats with the hells the Lord glorified His Human, that is, made it Divine; for as man is regenerated by means of combats which are temptations, so the Lord was glorified by means of combats which were temptations. Consequently the glorification of the Human of the Lord by His own power is merit and righteousness; for thereby man has been saved, for thereby all the hells are kept by the Lord in subjection forever.

[3] That this is so is evident from the passages in the Word where the merit and righteousness of the Lord are treated of; as in Isaiah:

Who is this that cometh from Edom, with sprinkled garments from Bozrah? marching in the multitude of His strength? I that speak in righteousness, great to save. Wherefore art Thou red in Thy garments, and Thy garment like his that treadeth in the winepress? I have trodden the winepress alone; and of the people there was no man with Me; therefore I have trodden them in Mine anger; whence their victory has been sprinkled upon My garments, and I have soiled all My raiment. For the day of vengeance was in Mine heart, and the year of My redeemed had come. I looked around, but there was none to help; and I was amazed, but there was none to uphold; therefore Mine arm brought salvation to Me; and My wrath sustained Me. And I trampled the peoples in Mine anger, and I brought down their victory to the earth. Therefore He became the Savior (Isaiah 63:1-8).

That these things are said of the Lord, is known; His combats with the hells are described by His “garments being sprinkled,” by His “being red in His garments,” by His “garments being like his that treadeth in the winepress,” and by “the days of vengeance.” His victories and subjugations of the hells are described by His “treading them in His anger,” whereby “their victory was sprinkled upon His garments,” by His “trampling the peoples in anger,” and “bringing down their victory to the earth.” That the Lord did these things from His own power, is described by His “treading the winepress alone,” and by “there being of the peoples no man with Him;” also by His “looking around, but there was none to help;” and by His “being amazed, but there was none to uphold;” likewise by His “own arm bringing salvation unto Him.” That from this came salvation, is described by His “marching in the multitude of His strength, mighty to save,” by “the year of His redeemed being come,” and by His “therefore becoming the Savior.”

[4] That all these things belong to righteousness, appears still more clearly in the same in the same prophet:

He saw that there was no man, and was amazed that there was none to intercede; therefore His arm performed salvation for Him, and His righteousness upheld Him; whence He put on righteousness as a coat of mail, and a helmet of salvation upon His head; He put on garments of vengeance, and covered Himself with zeal as with a cloak (Isaiah 59:18, 17).

My righteousness is near, My salvation hath gone forth, and Mine arms shall judge the peoples; in Me shall the islands hope, and upon Mine arm shall they trust (Isaiah 51:6);

“the arm which performed salvation for Him, and upon which they shall trust,” denotes His own power, by which He subjugated the hells (that “the arm” denotes power, see n. 4932, 7205). From this it is clear what is meant by “the righteousness and merit that belong to the Lord alone.”

[5] In like manner in the same:

Who hath stirred up one from the east, whom He hath called in righteousness to follow Him? He hath given nations before Him, and made Him to rule over kings (Isaiah 12:2).

I have brought near My righteousness, it is not far off, My salvation shall not tarry (Isaiah 46:13).

Jehovah will clothe me with garments of salvation, He hath covered me with the mantle of righteousness (Isaiah 61:10).

My mouth shall recount Thy righteousness, Thy salvation all the day; I know not the numberings; I will make mention of Thy righteousness, forsake me not until I have declared Thine arm, Thy might, for Thy righteousness is even unto the height; Thou who hast done great things (Psalms 71:15-16, 71:18-19, 71:24).

Behold the days come when I will raise unto David a righteous offshoot, who shall reign as king, and shall prosper, and shall do judgment and righteousness in the earth. In those days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 22:5-6; 33:15-16).

Seventy weeks have been decreed to expiate iniquity, and to bring in the righteousness of the ages (Daniel 9:24).

[6] That the subjugation of the hells, the setting in order of the heavens by the Lord, the glorification of His Human, and the consequent salvation for the man who receives the Lord in love and faith, are the righteousness and merit that belong to the Lord alone, can be seen from the passages above quoted. But those cannot apprehend this matter who are not aware that there are with man spirits from the hells, and that from them he has evils and falsities; and also that there are angels from heaven with him, and that from them he has goods and truths; and that thus on the one side the life of man is joined to the hells, and on the other to the heavens, that is, through the heavens to the Lord; and thus that man could not possibly be saved unless the hells had been subjugated, and the heavens reduced into order, and in this manner all things made subject to the Lord.

[7] From all this it can be seen why (as said above, n. 9486) the good of the Lord’s merit is the only good that reigns in the heavens; for this good of merit is even now the continual subjugation of the hells, and thus the protection of the faithful. This good is the good of the Lord’s love; for from the Divine love He fought and conquered in the world. From the Divine power in the Human thence acquired, He alone forever fights and conquers for heaven and the church; and thus for the whole human race, and thereby saves them. This then is the good of merit, which is called “righteousness,” because it belongs to righteousness to restrain the hells which are endeavoring to destroy the human race; and to protect and save the good and faithful. (Concerning the combats or temptations of the Lord while He was in the world, see n. 1663, 1668, 1690-1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273; and that the Lord alone fights for the human race against the hells, n. 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969)