9548. 'And you shall make a lampstand' means the spiritual heaven. This is clear from the meaning of 'a lampstand' as the Divine Spiritual from the Lord in heaven and in the Church. The reason why 'a lampstand' means the Divine Spiritual is that 'the table' on which the loaves of the Presence were laid means the Divine Celestial, as has been shown in what has gone before. The Divine Celestial is the good of love, and the Divine Spiritual the truth of faith derived from that good; and both of these emanate from the Lord, 9227. The lampstand is the Divine Spiritual on account of the light it sheds; for Divine Truth which emanates from the Lord's Divine Good is what shines in heaven. There is no other source from which angels receive light. This is why in the Word the Lord is called the Light, and why 'light' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone, see 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 4414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407.

[2] 'A lampstand' means the spiritual heaven by virtue of Divine Truth which is present there from the Lord, and therefore also means the Church; and 'a lamp' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone. This is clear from places in the Word where 'lampstand' and 'lamp' are mentioned, as in John,

I saw seven golden lampstands, and in the midst of the seven lampstands one like the Son of Man. The seven lampstands are the seven Churches. Revelation 1:12-13, 20.

And in the same book,

I will remove your lampstand from its place if you do not repent. Revelation 2:5.

A Church is called 'a lampstand' in these places by virtue of Divine Truth which is present there from the Lord. The fact that 'a lampstand' means a Church is self-evident, for it says, 'The seven lampstands are the seven Churches'. The fact that a Church is called such on account of Divine Truth is evident from the statement, 'I will remove your lampstand if you do not repent'. And the fact that this Truth comes from the Lord [is also self-evident], for it says, 'In the midst of the lampstands one like the Son of Man'; and the Lord is called the Son of Man by virtue of His Divine Truth, see 2803, 2813, 3704.

[3] In the same book,

I will grant My two witnesses to prophesy one thousand two hundred and sixty days. These are the two olive trees and the two lampstands standing before the God of the earth. Revelation 11:3-10.

'The two witnesses' are the Word in both Testaments, in that they bear witness to the Lord. It is called 'an olive tree' by virtue of the Divine Good and 'a lampstand' by virtue of the Divine Truth which come from the Lord.

[4] In Zechariah, when the angel who was speaking said to the prophet,

What do you see? I said to him, I see, and behold, a lampstand all of gold; its bowl is on top of it, ¹ and its seven lamps are on it with seven pipes to the lamps. Two olive trees are beside it, one on the right of the bowl and one on the left of it. Zechariah 4:2-3.

This refers to Zerubbabel, who was about to lay a foundation for God's house and bring it to completion. He represents the Lord, in that He was about to come and to re-establish the spiritual heaven and the Church, these being what is meant by 'a lampstand', and the holy truths there what is meant by 'seven lamps'.

[5] The fact that 'a lamp' means faith, also an intelligent understanding of truth and a wise discernment of good, which come from the Lord alone, is clear in John,

The holy Jerusalem has no need of the sun or of the moon to shed light in it. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light. Revelation 21:23-24.

And further on,

There will be no night there, nor do they need a lamp or light of the sun, for the Lord God gives them light. Revelation 22:5.

'Lamp' in the first quotation stands for Divine Truth that comes from the Lord, and 'light' for faith, and so also for intelligence and wisdom. In the same book,

The light of a lamp will not shine in you any more, and the voice of the bridegroom and of the bride will not be heard in you any more. Revelation 18:23.

[6] And in Jeremiah,

I will take away the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of mills, and the light of the lamp, that the whole land may be a desolation and devastation. Jeremiah 25:10-11.

This refers to the elimination of faith and consequently of intelligence in spiritual matters meant here by the lamp which will no longer be there and by 'the light of the lamp' which will be taken away.

[7] The like occurs in Job,

How often is the lamp of the wicked put out and [how often] does destruction come upon them? Job 21:17.

In David,

You light my lamp; Jehovah my God makes my darkness bright. Psalms 18:28; 2 Samuel 22:29.

In the same author,

By Your commands I have been made intelligent. Your Word is a lamp to my foot, and a light to my path. Psalms 119:104-105.

In Job,

When God causes a lamp to shine over my head I would walk in darkness towards His light. Job 29:3.

In Matthew,

The lamp of the body is the eye. If your eye is good, your whole body will be full of light; but if your eye is evil your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! Matthew 6:22-23; Luke 8:16; 11:33-36.

'The eye' is used here to mean faith and consequent intelligence - the fact that these are meant in the internal sense by 'the eye', see 4403-4421, 4523-4534, 9051. And from this the meaning of the words, 'If your eye is good your whole body will be full of light; but if your eye is evil your whole body will be full of darkness' is self-evident. Since faith and consequent intelligence and wisdom is meant by 'a lamp' the kings of Judah are called lamps to David, 1 Kings 11:36; 15:4; 2 Kings 8:19; and David himself is called the lamp of Israel, 2 Samuel 21:16-17. Not that the kings of Judah were lamps; nor was David. Rather they were called such because 'a king' means Divine Truth that comes from the Lord, 6148, and 'David' the Lord in respect of Divine Truth, the source of faith, intelligence, and wisdom, 1888.

Poznámky pod čarou:

3704. 'And the God of Isaac' means the Lord's Divine Human. This is clear from the representation of 'Isaac' as the Lord's Divine Rational; and since it is in the Rational that the Human has its beginnings, 2194, and so is that from which and through which the Human has its being, 'the God of Isaac' therefore means here the Lord's Divine Human. Since every single thing in heaven, every single thing with man, and indeed every single thing in the whole natural order has reference to good and truth the Lord's Divine too is therefore distinguished into Divine Good and Divine Truth - the Lord's Divine Good being called 'the Father', and His Divine Truth 'the Son'. Yet the Lord's Divine is nothing else than Good, indeed it is Good itself; but Divine Truth is the Lord's Divine Good as it presents itself visually in heaven, that is, to angels. In this it is like the sun. Essentially the sun is nothing else than fire; but the light which one sees coming from it is not in the sun but flowing from it. For the Lord as regards Divine Good is represented by the sun, and also in the next life He is the Sun for the whole of heaven, see 1053, 1521, 1529-1531, 2495, 3636, 3643, and the Lord as regards Divine Truth is represented by the light, and also in the next life He is the Light for the whole of heaven, 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643.

[2] So essentially the Lord is nothing else than Divine Good, and this applies to both essentials - to the Divine itself and to the Divine Human. Divine Truth however does not exist within Divine Good but flows from it, for as stated above, Divine Truth is the Divine Good presenting itself visually in heaven. Now because Divine Good presents itself as Divine Truth, therefore the Lord's Divine is distinguished, to enable man to grasp it mentally, into Divine Good and Divine Truth, Divine Good being called in the Word 'the Father' and Divine Truth 'the Son'. This is the arcanum that lies behind the Lord Himself on so many occasions speaking of His Father as though He were separate from and so to speak One other than Himself, and yet at other times speaking of His being one with Himself. The fact that in the internal sense 'father' means good, and in the highest sense the Lord as regards Divine Good, has been shown just above in 3703, and the fact that 'son' means truth while 'the Son of God' and 'the Son of Man' mean the Lord as regards Divine Truth, in 1729, 1733, 2159, 2803, 2813. The matter is also clear from all those places where the Lord uses the name Father and calls Himself the Son.

[3] Not only in the Old Testament Word is the Lord called Jehovah - see 1343, 1736, 2921 - but He is also referred to there as 'Father', as is clear from the following places: In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder, and His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

From this it is quite evident that 'the Boy born to us and me Son given to us' is the Lord, and so it is He who is called 'the Father of Eternity'. In Jeremiah,

I will be a Father to Israel, and Ephraim will be my firstborn. Jeremiah 31:9.

This refers to the Lord, who, being the God of Israel and me Holy One of Israel, see 3305, is here 'a Father to Israel'. In Malachi,

Have we not all one Father? Has not one God created us? Malachi 2:10.

'Creating' here in the internal sense stands for regenerating, as it also does elsewhere in the Word, see 16, 88, 472. And since me Lord alone is Regenerator and Redeemer it is He who is here called 'Father' and 'God', as also in Isaiah,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from eternity is Your name. Isaiah 63:16.

[4] In the same prophet,

I will clothe him with your robe and strengthen him with your girdle, and will commit your dominion into his hand, so that he may be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will place the key of the house of David on his shoulder; and he will open and none will shut, and he will shut and none will open. And I will fasten him like a peg in a sure place, so that he may be the throne of his father's glory, and on him they may hang all the glory of his father's house, of sons and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isaiah 22:21-24.

From this it is quite evident that it is the Lord who in the internal sense here is represented and meant, and who is called 'a father to me inhabitants of Jerusalem and to the house of Judah'. For He is the one 'on whose shoulder the key of the house of David is placed, who opens and none shuts, and who shuts and none opens' - see the Preface to Chapter 22. And to Him belongs 'the throne of His Father's glory', and on Him all holy things are based and from Him they are derived. Those holy things are here called 'vessels' celestial ones being called 'vessels of bowls', and spiritual ones 'vessels of stringed instruments'.

[5] Since kings and priests represented the Lord - 'kings' through their kingship representing the Lord as regards Divine Truth, and 'priests' the Lord as regards Divine Good, 3670 - priests were therefore called 'fathers', as may be seen in the Book of Judges,

Micah said to the Levite, Stay with me, and be to me a father and a priest. Judges 17:10.

The children of Dan spoke to the same man in a similar way,

Keep quiet, put your hand over your mouth, and come with us, and be to us a father and a priest. Judges 18:19.

Even kings called them the same, in the second Book of Kings,

The king of Israel said to Elisha, My father, shall I smite them? He said, You shall not smite them. 2 Kings 6:21-22.

And King Joash's words to Elisha when the latter was dying,

King Joash wept before him and said, My father, my father! The chariot of Israel and its riders! 2 Kings 13:14.

Kings called a priest 'father' because 'kings' represented the Lord as regards Divine Truth, 'priests' as regards Divine Good, and also because truth in relationship to good is as son to father, for truth stems from good.

[6] This matter is very well known in the next life, and for this reason those in heaven call no one other than the Lord 'Father', and by 'Father' mentioned in the Gospels they perceive no one other than Him, see 15, 1729. All young children there, when being introduced to the good that flows from love and to the truth partnering that love, are taught to acknowledge the Lord alone as Father. And newcomers to heaven also are taught with utmost care that God is one; and if they have been from within the Church they are taught that the whole of the Trinity resides in the Lord - for almost everybody from the Christian world possesses the idea of three Gods, even though with the lips they used to declare that there is only one God. For once the idea of three has entered in, and each one of these is called God and is also distinguished from the other so far as attributes and functions are concerned, and are even worshipped individually, it is no longer humanly possible to think of one God. Consequently there is in the heart a worship of three Gods but on the lips that of only one.

[7] The truth that the whole of the Trinity resides in the Lord is well known in the Christian world, and yet among Christians in the next life little thought takes place regarding the Lord. Indeed His Humanity is to many people a stumbling-block, for they distinguish the Human from the Divine and do not believe that it is Divine. A person will declare himself to be righteous and so made pure and almost sanctified; but to the idea that the Lord has been glorified, that is, His Human has been made Divine, they do not give any thought. But in fact He was conceived from Jehovah Himself, and in any case nobody can be made righteous, let alone be sanctified, except from the Divine, and especially from the Lord's Divine Human, which is represented and meant in the Holy Supper, where it is explicitly stated that the bread is His body and the wine His blood.

[8] The truth that the Lord is one with the Father and that He has existed from eternity, rules over all, and so is Divine Good itself and Divine Truth itself, is quite clear from the Word:

The Lord is One with the Father In John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, [He has made Him known.] John 1:18.

In the same gospel,

The Jews sought to kill Jesus because He had called God His Father, making Himself equal to God. Jesus answered and said, Truly, truly, I say to you, the Son cannot do anything by Himself except what He will have seen the Father doing, for that which He does the Son also does likewise. For as the Father raises the dead and quickens them, so also does the Son quicken whom He will. For the Father does not judge anyone, but has given all judgement to the Son, so that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent Him. As the Father has life in Himself, so He has granted the Son also to have life in Himself. The Father who sent Me has Himself borne witness to Me. You have never heard His voice nor seen His shape. Search the Scriptures; it is they that bear witness to Me. John 5:18-39.

'The Father' is used here, as has been stated, to mean the Divine Good and 'the Son' the Divine Truth, both being within the Lord. From Divine Good, which is 'the Father', nothing but what is Divine is able to proceed or come forth, and that which proceeds or comes forth is Divine Truth, which is 'the Son'.

[9] In the same gospel,

Everyone who has heard from the Father and has learned comes to Me. No one has seen the Father except Him who is with the Father, He has seen the Father. John 6:44-48.

In the same gospel,

They said to Him, Where is your Father? Jesus answered, You know neither Me nor My Father; if you knew Me you would know My Father also. John 8:18-19.

In the same gospel,

I and the Father are one. Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:30, 38.

In the same gospel,

Jesus said, He who believes in Me believes not in Me but in Him who sent Me; and he who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.

'The Father sent Him' means in the internal sense that He proceeds from the Father. This is so in this and other places where the Lord says that the Father sent Him. 'Light' means Divine Truth, see above.

[10] In the same gospel,

I am the way, and the truth, and the life; no one comes to the Father but by Me. If you know Me you know My Father also; and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father. Jesus said, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? The words that I speak to you I do not speak from Myself, the Father who dwells in Me, He does the works. Believe Me that I am in the Father and the Father is in Me. Whatever you ask in My name I will do it, that the Father may be glorified in the Son. John 14:6-11, 13.

In the same gospel,

He who has My commandments and does them, he it is who loves Me; but he who loves Me will be loved by My Father, and I will love him and will manifest Myself to him. If anyone loves Me he will keep My word, and My father will love him, and We will come to him and make Our home with him. John 14:21, 23.

[11] Those governed by Divine Truth are meant by the ones who 'have His commandments and do them', while those governed by Divine Good are meant by the ones who 'love Him'. This is why it is said that 'he will be loved by the Father', and 'We will come to him and make Our home with him', that is to say, Divine Good and Divine Truth will come and dwell in him. It is also the reason why the following is said in the same chapter,

On that day you will know that I am in My Father, and you in Me. John 14:20.

And elsewhere in the same gospel,

Holy Father, keep them in Your name, that they may be one as We are one. John 17:11.

From these places it is clear that the Lord talks of the Father by virtue of the Divine Good that is His, and of the Son by virtue of the Divine Truth which springs from the Divine Good. And so they are not two but one. The Lord spoke in this fashion however in order that the Word might be received both on earth and in heaven, and also because prior to His glorification the Lord was Divine truth that sprang from Divine Good, but once He had been glorified He was as to both Essences Divine Good itself in which all Divine Good and Divine Truth have their origin.

[12] The Lord has existed from Eternity

This becomes clear from the fact that it was the Lord who spoke through the prophets, and that both for this reason and the fact that Divine Truth came from Him He was called the Word, which is spoken of in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1:1-4, 14.

'The Word' stands for all truth in heaven and on earth which comes from the Divine.

[13] His existence from eternity is explicitly taught by Him elsewhere in John,

John said, This was He who though coming after me was before me, for He was before me. Among you stands one whom you do not know. He it is who is to come after me, who was before me. John 1:15, 26-27, 30.

In the same gospel,

What if you were to see the Son of Man ascending to where He was before? John 6:62.

In the same gospel,

Jesus said, Truly, truly, I say to you, Before Abraham was, I am. John 8:58.

In the same gospel,

He knew that He had come from God and was going to God. John 13:3.

In the same gospel,

The Father Himself loves you because you have loved Me and have believed that I came from God. I came from the Father and have come into the world; again I am leaving the world and am going to the Father. John 16:27-28.

In the same gospel,

I have glorified You on earth; I have accomplished the work which You gave Me to do. Now therefore, Father, glorify Me in Your Own Self with the glory I had with You before the world was, that they may behold My glory which You have given Me, because You loved Me before the foundation of the world. John 17:4-5, 24.

In Isaiah,

To us a Boy is born, to us a Son is given; and His name will be called Wonderful Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

[14] The Lord rules over All

This is clear in Matthew,

All things have been delivered to Me by My Father. Matthew 11:27.

In the same gospel, Jesus said to the disciples, All power in heaven and on earth has been given to Me. Matthew 28:18.

In John,

The Father has given all things into the hand of the Son. He who believes in the Son has eternal life. John 3:35-36.

The Father does not judge anyone, but has given all judgement to the Son. John 5:22.

In the same gospel,

Jesus knew that the Father had given all things into His hands. John 13:3.

In the same gospel, All that the Father has is Mine. John 16:15.

In the same gospel,

Jesus said, Glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh. John 17:1-2.

In the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them. I am no longer in the world, for I am coming to You. John 17:10-11.

In Luke,

All things have been delivered to Me by My Father. Luke 10:22.

[15] From all these places it is clear that it is Divine Good which is called 'the Father' and Divine Truth 'the Son', and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit - or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth - will in the Lord's Divine mercy be made plain elsewhere.