10105. And boil the flesh in a holy place. That this signifies the preparation of good for the uses of life through the truths of doctrine in enlightenment from the Lord, is evident from the signification of “boiling,” as being to prepare for the use of life by means of the truths of doctrine; from the signification of “flesh,” as being good (see n. 7850, 9127); and from the signification of “in a holy place,” as being from Divine enlightenment; for “a holy place” denotes where the Divine of the Lord is present, thus as applied to the truths of doctrine, where there is Divine enlightenment; because where the Divine of the Lord is present, there is enlightenment. That to “boil the flesh of the sacrifice” denotes to prepare good for the use of life by means of the truth of doctrine, is because flesh, by which is signified good, is thus prepared for the use of the body, consequently in the spiritual sense for the use of life. That the preparation is effected by means of the truths of doctrine, is plain, because these teach the use; and moreover by the “waters” in which the boiling is done, are signified truths (n. 2702, 3058, 3424, 5668, 8568, 9323).

[2] It is said by means of truths of doctrine in enlightenment from the Lord, because truths from the Word are to be fitted together into doctrine so as to serve for use, which is done by those who are in enlightenment from the Lord; and those are in enlightenment when they read the Word, who are in the affection of truth for the sake of truth, and for the sake of the good of life, and not those who seek it for the sake of self-glory, reputation, or profit, as ends. (That doctrine must be wholly from the Word, so that the Word may be understood, see n. 9025, 9409, 9410, 9424, 9430; and that those who collect doctrine from the Word must be in enlightenment from the Word, n. 9382, 9424.)

[3] That “to boil in water” denotes to reduce truths into doctrine, and thus prepare them for the use of life, appears at first sight strange and farfetched; but that such is nevertheless the signification can be seen from the passages in the Word where “boiling in water” is spoken of, and also where the “pot” is mentioned in which the boiling is done; as in the second book of Kings:

Elisha returned unto Gilgal, when there was a famine in the land, and the sons of the prophets were sitting before him; and he said to his boy, Set on the great pot, and boil pottage for the sons of the prophets. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, and shred them into the pot of pottage. As they were eating of the pottage, they cried out, O man of God there is death in the pot! Wherefore he said, Then bring meal. And he cast it into the pot, and he said, Pour out for the people, that they may eat. And then there was no evil thing in the pot (2 Kings 4:38-42).

This miracle, like all others in the Word, involves holy things of the church, which are opened by means of the internal sense. From this it is known that Elisha represented the Lord as to the Word, in like manner as did Elijah; that the “sons of the prophets” denote those who teach truth from the Word; that the “pot” which was set on by order of Elisha, denotes the doctrine from it; and that a “wild vine” and the “gourds” from it denote falsities. From this it is plain what is meant by “death in the pot.” The “meal” which he cast into the pot denotes truth from good, and as the doctrine is amended by this truth, it came to pass that there was no evil thing in the pot. From this also it is plain that “to boil in a pot” denotes to collate into doctrine, and thus prepare for use. (That all the miracles in the Word involve holy things of the church, see n. 7337, 8364, 9086; that Elisha represented the Lord as to the Word, n. 2762; that the “prophets” denote those who teach truths, thus abstractedly from persons the truth of doctrine, n. 2534, 7269; that a “vine” denotes the truth of the church, and “grapes” its good, n. 5113, 5117, 9277; consequently a “wild vine” and “wild gourds” denote falsities and evils; that “meal” denotes the genuine truth of faith from good, see n. 9995; that the “pottage,” which they were boiling, denotes a heap of doctrinal things, such as was that of the Jews, n. 3316.) From this it can be inferred what is meant by “boiling” and by a “pot.”

[4] In Ezekiel:

Utter a parable against the rebellious house. Set on the pot, set it on, and also pour water into it; gather the pieces into it, every good piece, the thigh and the shoulder; fill with the choice of the bones, and let the bones be boiled in the midst of it. Thus said the Lord Jehovih, Woe to the city of bloods, to the pot whose scum is therein, and whose scum is not gone out of it (Ezekiel 24:3-7).

There is here described the Word such as it is as to doctrine, namely, that Divine truths from Divine good are therein; and then is described doctrine from the Word such as it was with the Jewish nation, full of unclean things and falsities.

The “pot” denotes doctrine; the “thigh,” the “shoulder,” and the “choice of the bones,” denote Divine truths from Divine good in successive order; the “city of bloods” denotes the Jewish nation relatively to the truth of doctrine with them, thus abstractedly from nation or person it denotes the doctrine which destroys good; the “scum” in it denotes what is external which favors filthy loves, and which, not being removed, the truth is defiled. From this also it is plain that a “pot” denotes doctrine, and that “to boil” denotes to prepare for use.

[5] In the same:

The spirit said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in the city, saying, It is not near to build houses; it is the pot, and we are the flesh (Ezekiel 11:2-3);

here also “the pot” denotes the doctrine of falsity from evil, for so the city is called where iniquity is devised, and wicked counsel is given. (That “city” also denotes doctrine, see n. 402, 2712, 2943, 3216, 4492, 4493, here such doctrine.)

[6] In Jeremiah:

Jehovah said, What seest thou? I said, I see a pot that is bubbling over, whose face is toward the north. Jehovah said, Out of the north shall evil be opened forth upon all the inhabitants of the land (Jeremiah 1:13-14);

here also “a pot bubbling over” denotes the doctrine of falsity from evil; the “north” denotes an obscure state in respect to the truth of faith, and also thick darkness from falsities (n. 3708); from this it is plain what this prophetic vision involves.

[7] In Zechariah:

In that day every pot in Jerusalem and in Judah shall be holiness to Jehovah Zebaoth, and all they that sacrifice shall come and take of them, and shall boil in them (Zech. 14:21);

here “pot” signifies the doctrine of charity and of faith, thus the doctrine of truth from good; “Jerusalem” denotes the church of the Lord; “they who sacrifice” denote those who are in Divine worship. From this it is evident that “to boil in pots” denotes to prepare for the use of spiritual life.

[8] In Moses:

Every vessel of pottery in which is boiled the flesh of a sacrifice of guilt and of sin shall be broken; but if it hath been boiled in a vessel of brass, this shall be scoured and rinsed in water (Leviticus 6:28).

The earthen vessel in which the boiling was done denotes falsity which does not cohere with good; “a vessel of brass” denotes a doctrinal matter in which is good; the “boiling” of the flesh of the sacrifice of guilt and sin in them, denotes preparation for purification from evils and the falsities thence derived. From this it is evident what was represented by the injunction that every earthen vessel should be broken, and that a vessel of brass should be scoured and rinsed in waters.

2015. Kings shall go forth from thee. That this signifies that all truth is from Him, is evident from the signification of a “king,” in both the historical and the prophetic Word, as being truth (stated above, n. 1672, but not yet fully shown). From the signification of “nations” as being goods, and from the signification of “kings” as being truths, we can see the nature of the internal sense of the Word, and also how remote it is from the sense of the letter. He who reads the Word, especially the historical portion, has no other belief than that the nations there are nations, and kings, and thus that nations and kings are treated of in the very Word itself. But the idea of nations, as well as that of kings, altogether perishes when it is received by the angels, and in their place there succeed good and truth. This cannot but appear as strange and indeed as a paradox, but still it is really so, and the truth of it may appear to everyone from considering that if, in the Word, nations were signified by “nations,” and kings by “kings,” then the Word of the Lord would involve scarcely anything more than any other history, or any other writing, and thus would be a merely worldly affair, when yet there is nothing in the Word that is not Divine, and therefore celestial and spiritual.

[2] Take as a single instance what is said in this verse, that Abraham should be made fruitful and should be made nations, and that kings should go forth from him-what is this but a merely worldly matter, and in no respect heavenly? For in these things there is only the glory of the world, which is nothing at all in heaven; but if this is the Word of the Lord, there must be in it the glory of heaven, and none of the world’s glory. Therefore the sense of the letter is altogether obliterated and vanishes when it passes into heaven; and it is so purified that nothing that is worldly is intermingled. For by “Abraham” is not meant Abraham, but the Lord; by his being “made fruitful” is not meant that his posterity should increase exceedingly, but that the good of the Lord’s Human Essence should increase to infinitude; by the “nations” are not meant nations, but goods; and by the “kings,” not kings but truths. Still the history according to the sense of the letter remains true; for it is true that it was so said to Abraham; also that he was made fruitful, and that nations and kings came from him.

[3] That “kings” signify truths, may be seen from the following passages.

In Isaiah:

The sons of strangers shall build up thy walls, and their kings shall minister unto thee; thou shalt suck the milk of the nations, and the breast of kings shalt thou suck (Isaiah 60:10, 16);

what it is to “suck the milk of nations” and “the breast of kings,” is by no means plain from the letter, but it is from the internal sense, in which it signifies to be gifted with goods, and instructed in truths.

In Jeremiah:

There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses (Jeremiah 17:25; 22:4);

to “ride in chariots and on horses” is a prophetical saying which signifies an abundance of intellectual things, as may appear from very many passages in the Prophets; and thus by “kings entering in by the gates of the city” is signified in the internal sense that they should be imbued with truths of faith. This is the heavenly sense of the Word, into which the worldly literal sense passes.

[4] Again, in the same Prophet:

Jehovah hath despised in the indignation of His anger the king and the priest; the gates of Zion have sunk into the earth; He hath destroyed and broken her bars; her king and her princes are among the nations; the law is not (Lamentations 2:6, 9);

“the king” here denotes the truth of faith; “the priest” the good of charity; “Zion” the church which is being destroyed, and whose bars are being broken; hence “the king and the princes are among the nations,” that is, truth and the things which are of truth will be banished to such an extent that there will be no “law,” that is, nothing of the doctrine of faith.

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou loathest in the presence of her two kings (Isaiah 7:16); where the Lord’s coming is treated of; the “ground which shall be forsaken” denotes faith, of which there would then be none, and the truths of which are the “kings that would be loathed.”

[5] In the same Prophet:

I will lift up My hand to the nations, and raise up My ensign to the peoples; and they shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder; and kings shall be thy nourishers, and their queens those that give thee suck (Isaiah 49:22-23);

“the nations” and “the daughters” denote goods; and “the peoples” and “the sons” truths (as shown in Part First, where it may be seen that “nations” denote goods, n. 1259, 1260, 1416, 1849; and that “daughters” have a similar signification, n. 489-491; also that “peoples” denote truths, n. 1259, 1260; and “sons” likewise, n. 489, 491, 533, 1147). “Kings” therefore denote truths in general, by which they will be nourished, and their “queens” the goods from which they will be “suckled.” Whether you say goods and truths, or those who are in goods and truths, it is the same.

[6] Again in the same Prophet:

He shall sprinkle many nations, upon him kings shall shut their mouth-for that which was [not] told them have they seen; and that which they did not hear have they understood (Isaiah 52:15),

where the Lord’s coming is spoken of; the “nations” denote those who are affected by goods, and “kings” those who are affected by truths.

In David:

Now, O ye kings, be intelligent; be instructed, ye judges of the earth; serve Jehovah with fear, and exult with trembling. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:10-12).

“Kings” denote those who are in truths; who also from their truths are often called “king’s sons;” “the Son” here denotes the Lord, who is here called “the Son” because He is the truth itself, and because all truth is from Him.

[7] In John:

They shall sing a new song, Worthy art Thou who takest the book, and openest the seals thereof; Thou hast made us unto our God kings and priests, that we may reign upon the earth (Revelation 5:9-10); where they who are in truths are called “kings.”

The Lord also calls such persons “the sons of the kingdom,” in Matthew:

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

In John:

The sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the Kings that are from the sun rising might be prepared (Revelation 16:12).

That by the “Euphrates” is not meant the Euphrates, nor by “the kings from the sun-rising” any kings therefrom, is evident (what is meant by the “Euphrates” may be seen above, n. 120, 1585, 1866); so that “the way of the kings that are from the sun-rising” means the truths of faith that are from the goods of love.

[8] In the same:

The nations that are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honor into it (Revelation 21:24); where “the nations” denote those who are in goods, and “the kings of the earth” those who are in truths, as may be inferred from the fact that these words are prophetic, and not historical.

In the same:

With the great harlot that sitteth upon many waters the kings of the earth have committed whoredom, and have been made drunken with the wine of her whoredom (Revelation 17:1-2).

And again:

Babylon hath made all the nations drink of the wine of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3, 9); where in like manner it is evident that kings are not meant by “the kings of the earth;” for the falsification and adulteration of the doctrine of faith, that is, of truth, is treated of, and this is the “whoredom;” “the kings of the earth” denote the truths that are falsified and adulterated.

[9] In the same:

The ten horns which thou sawest are ten kings, that have received no kingdom as yet, but they receive authority [potestas] as kings with the beast for one hour. These shall have one mind, and shall give their power and authority to the beast (Revelation 17:12-13).

That these “kings” are not kings, is evident to everyone; for if so it would be wholly unintelligible that the ten kings should receive authority as kings one hour. So too in another passage:

I saw the beast and the kings of the earth and their armies gathered together to make war with him that sat upon the horse, and with his army (Revelation 19:19).

That “he that sat upon the horse” is “the Word of God,” is openly stated in verse 13; and it is against this that the kings of the earth are said to have been gathered together. “The beast” denotes the goods of love, profaned; and “the kings” denote the truths of faith, adulterated; these are called “the kings of the earth,” because they are within the church. (That “the earth” is the church may be seen above, n. 662, 1066, 1067, 1262.) The “white horse” denotes the understanding of truth; and “he that sat upon the horse,” the Word. This meaning is still more manifest in Daniel (chapter 11), where the war between “the king of the south” and “the king of the north” is treated of; by which terms are signified the truths and falsities that had fought, the combats being described here also in an historical manner by this “war.”

[10] As “a king” signifies truth, it may be seen what is meant in the internal sense when the Lord is called a King and also a Priest; and also what it was in the Lord that was represented by kings, and what by priests. Kings represented His Divine truth, and priests His Divine good. All the laws of order by which the Lord governs the universe as King, are truths; but all the laws by which He governs the universe as Priest, and by which also He rules truths themselves, are goods; for government from truths alone would condemn everyone to hell; but government from goods lifts everyone out thence and uplifts him into heaven (see n. 1728). Because in the Lord’s case these two are conjoined, they were anciently represented by kingship conjoined with priesthood; as with Melchizedek, who was king of Salem and at the same time priest to God Most High (Genesis 14:18); and afterwards with the Jews, among whom the representative church was instituted in its own form, by judges and priests, and afterwards by kings.

[11] But as the kings represented truths, which ought not to have command, for the reason, as before said, that they condemn, therefore the desire to have kings was so displeasing as to call for rebuke, and the nature of truth as regarded in itself was described by the rights [jus] of the king (1 Samuel 8:11-18); and at an earlier day it was commanded by Moses (Deuteronomy 17:14-18) that they should choose genuine truth which is from good, and not spurious; and that they should not defile it by reasonings and memory-knowledges [scientifica]. This is what is involved in the directions concerning a king, given in Moses in the place just cited; which no one can possibly see from the sense of the letter, but yet is evident from the several points contained in the internal sense; so that “king” and “kingship” evidently represented and signified nothing else than truth.