274. And there were seven lamps of fire burning before the throne, which are the seven spirits of God, signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love. This is evident from the signification of "seven" as being all things in the complex; also from the signification of "lamps burning with fire before the throne," as being Divine truth united to Divine good proceeding from the Lord's Divine love; for "lamps" signify truths; therefore "seven lamps" signify all truth in the complex, which is the Divine truth; and "fire" signifies the good of love; and since the lamps were seen "burning before the throne" upon which the Lord was, it is signified that truth is from the Lord. As "the seven spirits of God" signify all truths of heaven and the church from the Lord (See Apocalypse Explained above, n. 183, therefore it is said, "which are the seven spirits of God."

(That "seven" signifies all, see above, n. 256 that "fire" signifies the good of love, see Arcana Coelestia 934, 4906, 5215, 6314, 6832, 10055)

[2] That "lamps" signify truths, which are called the truths of faith, can be seen from the following passages in the Word.

In David:

Thy Word is a lamp to my feet, and a light to my path (Psalms 119:105).

The Word is called a "lamp" because it is Divine truth. In the same:

Thou makest my lamp to shine; Jehovah God maketh bright my darkness (Psalms 18:28).

"To make a lamp to shine" signifies to enlighten the understanding by Divine truth; and "to make bright the darkness" signifies to disperse the falsities of ignorance by the light of truth.

In Luke:

Let your loins be girded about, and your lamps shining (Luke 12:35).

The "loins" to be girded signify the good of love (See Arcana Coelestia 3021[1-8], 4280, 4462, 5050-5052, 9961); and "lamps shining" signify the truths of faith from the good of love.

[3] In Matthew:

The lamp of the body is the eye; if the eye be good the whole body is light, if the eye be evil the whole body is darkness. If, therefore, the light be darkness, how great is the darkness (Matthew 6:22-23).

The eye is here called "lucerna," that is, a lighted lamp, because the "eye" signifies the understanding of truth, and therefore the truth of faith; and as the understanding derives its all from the will (for such as the will is, such is the understanding), so the truth of faith derives its all from the good of love; consequently when the understanding of truth is from the good of the will the whole man is spiritual, which is signified by the words, "if the eye be good the whole body is light;" but the contrary is true when the understanding is formed out of the evil of the will; that it is then in mere falsities is signified by the words, "If thine eye be evil the whole body is darkened. If, therefore, the light be darkness, how great is the darkness."

(That "the eye" signifies the understanding, see above, n. 152; and that "darkness" signifies falsities, Arcana Coelestia 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712.) He who does not know that "eye" signifies the understanding does not apprehend at all the meaning of those words.

[4] In Jeremiah:

I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp (Jeremiah 25:10).

"To take away the voice of joy and the voice of gladness" signifies to take away the interior felicity that is from the good of love and the truths of faith; "to take away the voice of the bridegroom and the voice of the bride" signifies to take away all conjunction of good and truth, which makes heaven and the church with man; "to take away the voice of the millstones and the light of the lamp" signifies to take away the doctrine of charity and faith. (What is signified by "millstone" and "grinding," see Arcana Coelestia 4335, 7780, 9995, 10303.)

Likewise in Revelation:

And the light of a lamp shall shine no more in Babylon; and the voice of the bridegroom and of the bride shall be heard no more there (Revelation 18:23).

In Isaiah:

Her ² salvation as a lamp that burneth (Isaiah 62:1); signifying that the truth of faith should be from the good of love.

In Matthew:

The kingdom of heaven is like ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil; but the five prudent took oil also. When, therefore, the bridegroom came, the prudent went in to the wedding, but the foolish were not admitted (Matthew 25:1-12).

"Lamps" here signify the truths of faith, and "oil" the good of love. What the rest of this parable signifies may be seen above n. 252, where the particulars are explained.

252. And will sup with him, and he with Me, signifies communicating to them the felicities of heaven. This is evident from the signification of "supping," as being to communicate the goods of heaven. "To sup" means to communicate, because "banquets," "feasts," "dinners," and "suppers" in the Word signify consociations by love, and thus a communication of love's delights, for all delights are of love. These things derive their signification from that of bread and of wine, which signify the good of love, celestial and spiritual; and from that of eating together, which signifies communication and appropriation. This was formerly signified by the paschal supper, and is at this day signified by the holy supper (See above, n. 146); and in The Doctrine of the New Jerusalem 210-222). Mention is made of "supping," because weddings were celebrated at supper time, and weddings signify the conjunction of good and truth, and the consequent communication of delights. It is therefore said in Revelation:

Blessed are they which are called to the marriage supper of the Lamb (Revelation 19:9);

and afterwards:

Come and be gathered together unto the supper of the great God (Revelation 19:17).

[2] As suppers signify consociations by love, and consequent communication of delights, therefore the Lord compared the church and heaven to a "supper," and also to a "wedding;" to a "supper" in Luke:

The master of the house made a great supper, and bade many; but all those that were called excused themselves. Therefore, being angry, he ordered his servant to bring in the poor, the maimed, the halt, and the blind; saying of those called, that none of them should taste of the supper (Luke 14:16-24).

(Nearly the same is meant by the wedding to which invitations were given in Matthew 22:1-15.) "Supper" here means heaven and the church; "those called who excused themselves" mean the Jews with whom the church then was; for the church specifically is where the Word is, and where the Lord is known through the Word. "The poor, the maimed, the halt, and the blind," mean those who are spiritually such, and who were then outside the church. Heaven and the church are here likened to "a supper" and to "a wedding," because heaven is the conjunction of angels with the Lord by love, and their consociation among themselves by charity, and the consequent communication of all delights and felicities; the like is true of the church, since the church is the Lord's heaven on the earth. (That heaven is the conjunction of the angels with the Lord by love, and also their mutual consociation by charity, see in the work on Heaven and Hell 13-19, and a consequent communication of all delights and felicities, n. 396-400)

[3] In the Word it is said in many places that in heaven they will "eat together;" and this means in the spiritual sense that they are to enjoy blessedness and felicity; thus "eating together" has here a like significance as "supping." Thus in Luke:

They shall come from the east and the west, and from the north and the south, and shall recline to eat in the kingdom of God (Luke 13:29).

And in Matthew:

Many shall come from the east and the west, and shall recline to eat with Abraham, Isaac, and Jacob, in the kingdom of the heavens (Matthew 8:11).

Those who are to "come from the east, the west, the north and the south," are all who are in the good of love, and in the truths of faith therefrom. (That the "four quarters" in the Word have such a signification, may be seen in the work on Heaven and Hell. n. 141-153: that "Abraham, Isaac, and Jacob," mean the Lord in respect to the Divine Itself and the Divine Human,Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847; consequently "to recline to eat with them" means to be conjoined with the Lord, and to be consociated one to another by love, and by such conjunction and consociation to enjoy eternal blessedness and felicity, and this from the Lord alone.)

[4] In Luke:

Jesus said, Let your loins be girded about, and your lamps burning, and be ye yourselves like unto men waiting for their Lord when He shall return from the wedding, that when He cometh and knocketh they may open unto Him. Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you, that He shall gird Himself, and make them to recline to eat, and drawing near, He will minister to them (Luke 12:35).

"The loins that are to be girded" mean the good of love (Arcana Coelestia 3021[1-8], 4280, 9961); "the lamps that are to be burning" signify the truths of faith from the good of love (Arcana Coelestia 9548, 9551, 9783); "girding Himself, making them to recline to eat, and ministering to them," signifies to bestow upon them every good.

[5] In the same:

Ye are they which have continued with Me in My temptations; I appoint unto you, even as My Father hath appointed unto Me, a kingdom, that ye may eat and drink at My table in the kingdom (Luke 22:28-30).

"To eat and drink at the Lord's table in the kingdom of God" is to be conjoined to the Lord by love and faith, and to enjoy heavenly blessedness.

[6] In Matthew:

Jesus said, I say unto you, I will not drink henceforth of this product of the vine, until that day when I will drink it new with you in My Father's kingdom (Matthew 26:29).

These words were spoken by the Lord after He instituted the Holy Supper; and "the product of the vine" signifies Divine truth from Divine good, and blessedness and felicity therefrom.

[7] The signification of "feast" is like that of "supper," in Isaiah:

In this mountain shall Jehovah make unto all peoples a feast of fat things, a feast of wines on the lees (Isaiah 25:6);

here the coming of the Lord is treated of, and "a feast of fat things" signifies the appropriation and communication of goods, and "a feast of wines on the lees," or the best wine, the appropriation of truths. (That "fat things" signify the goods of love, see Arcana Coelestia 353, 5943, 10033; and also the delights of love, n. 6409; and that "wine" signifies the good of charity, which in its essence is truth, n. 1071, 1798, 6377)

[8] The "wedding to which the ten virgins were invited" has a like meaning, of which in Matthew:

The kingdom of the heavens is like unto ten virgins, who took their lamps and went forth to meet the bridegroom. And five of them were prudent, and five were foolish. The foolish, when they took their lamps, took no oil with them; but the prudent took oil in their vessels with their lamps. Now while the bridegroom tarried they all slumbered and slept. But at midnight a cry arose, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the prudent, Give us of your oil; for our lamps are going out. But the prudent answered, saying, Peradventure there will not be enough for us and you; go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the wedding, and the door was shut. Afterward came the other virgins, saying, lord, lord, open to us. But he answered and said, Verily I say to you, I know you not (Matthew 25:1-12).

This treats of conjunction with the Lord by love and faith; this the "wedding" moreover signifies; "oil" signifies the good of love, and "lamps" the truth of faith. To make clear that in every particular that the Lord spoke there is a spiritual sense, I will lay open the particulars of the spiritual sense of this parable. "The kingdom of the heavens," to which the ten virgins are likened, means heaven and the church; "the ten virgins" signify all who are of the church ("ten" all, and "virgins" those who are in the affection of spiritual truth and good, which affection constitutes the church), therefore "Zion" and "Jerusalem," by which the church is signified, are called in the Word "virgins," as "the virgin Zion," and "the virgin Jerusalem," and in Revelation it is said that "virgins follow the Lamb." "The lamps that they took to go forth to meet the bridegroom" signify the truths of faith; "the bridegroom" means the Lord in respect to conjunction with heaven and the church by love and faith; for "a wedding" is treated of, which signifies that conjunction. "The five prudent virgins" and "the five foolish" signify those of the church who are in faith from love, and those who are in faith apart from love (the same as "the prudent and foolish" in Matthew 7:24, 26). "Midnight, when the cry arose," signifies the Last Judgment, and in general the end of man's life, when he will be adjudged either to heaven or to hell; "the foolish virgins then saying to the prudent, Give us of your oil, and the prudent answering that they should go to them who sell," signifies the state of all after death-that those who have not the good of love in faith, or the truth of faith from the good of love, then wish to acquire it for themselves, but in vain, since such as man's life has been in the world such he remains. From this it is clear what is signified by "the prudent virgins" going in to the marriage, and that the foolish who said, "Lord, Lord, open to us," received for answer, "Verily I say unto you, I know you not." "I know you not" signifies that the Lord was not conjoined to them, since spiritual love conjoins, and not faith without love; for the Lord has His abode with those who are in love, and in faith therefrom, and these He knows because He Himself is there.

183. These things saith He that hath the seven spirits of God, signifies the Lord from whom are all the truths of heaven and of the church. This may appear from the fact that it is the Lord who is meant, because it is the Son of man who said these things, as well as those said to the angels of the other churches; and the Son of man is the Lord in respect to the Divine Human (See n. 63, 151). By "the seven spirits of God" all the truths of heaven and of the church are meant, because "the Spirit of God" in the Word signifies Divine truth proceeding from the Lord. "Spirit" is mentioned in many passages in the Word, and "spirit," when used in reference to man, signifies Divine truth received in the life, thus it signifies man's spiritual life; but in reference to the Lord, by "spirit" is meant the Divine that proceeds from Him, which is called by the general term Divine truth. But since few at this day know what is meant by "spirit" in the Word, I will first show by passages from the Word that "spirit," in reference to man, signifies Divine truth received in the life, thus man's spiritual life. But because there are two things that constitute man's spiritual life, namely, the good of love and the truth of faith, in many passages in the Word mention is made of "heart and spirit," and also of "heart and soul;" and by "heart" the good of love is signified, and by "spirit" the truth of faith; the latter is also signified by "soul," for this means in the Word man's spirit.

[2] That "spirit," in reference to man, signifies truth received in the life, is clear from the following passages. In Ezekiel:

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

In the same:

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

And in David:

Create for me a clean heart, O God, and renew a steadfast spirit in the midst of me. The sacrifices of God are a broken spirit; a broken and contrite heart God doth not despise (Psalms 51:10, 17).

In these passages "heart" signifies the good of love, and "spirit" the truth of faith, from which man has spiritual life; for there are two things that make all of man's life, namely, good and truth; these two when united in man make his spiritual life.

[3] As "heart" signifies good, and "spirit" truth, both received in the life, so "heart," in the contrary sense, signifies evil, and "spirit" falsity; for most expressions in the Word have also a contrary sense. In this sense "heart" and "spirit" are mentioned, in David:

A generation that doth not set its heart aright, neither is its spirit steadfast with God (Psalms 78:8).

And in Ezekiel:

Every heart shall melt, and every spirit shall faint (Ezekiel 21:7).

In Moses:

Jehovah hardened the spirit of the king of Heshbon, and confirmed his heart (Deuteronomy 2:30).

In Isaiah:

Conceive chaff, bring forth stubble; your spirit fire shall devour (Isaiah 33:11).

In Ezekiel:

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

In the same:

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

[4] From this it is clear that the whole of man's life is meant by "heart and spirit;" and as his whole life refers itself to these two, namely, to good and truth, and in a spiritual sense to love and faith, so these two lives of man are meant by "heart and spirit." From this also it is that "heart and spirit" signify the will and the understanding of man; since these two faculties in man make all his life; nowhere else than in these has man life; and for the reason that the will is the receptacle of good and its love, or of evil and its love; and the understanding is the receptacle of truth and ¹ its faith, or of falsity and its faith; and as has been said, all things with man refer themselves to good and truth, or to evil and falsity, and in a spiritual sense to love and faith (See The Doctrine of the New Jerusalem 28-35). In reference to man, "spirit" signifies truth or falsity, and man's life from one or the other; because by "spirit" is meant especially the spirit that is in man and that thinks, and it thinks ² either from truths or from falsities. But as was said just above, there are two things that make the life of man, understanding and will; the life of the understanding is to think either from truths or from falsities, and the life of the will is to affect or inflame with love those things that the understanding thinks. These two lives of man correspond to the two lives of his body, which are the life of the respiration of the lungs, and the life of the pulse of the heart; it is by this correspondence that spirit and body with man are united (See above, n. 167); and in the work on Heaven and Hell 446-447).

[5] Because of this correspondence the word that means spirit in the Hebrew, as well as in many other languages, means wind or breath; so also to expire [to breathe out] is expressed by the term "to give up the spirit [breath, or ghost];" and this also in the Word; as in David:

I gathered in ³ their spirit, he expired (Psalms 104:29).

In Ezekiel:

The Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live; and the Lord Jehovih said, From the four winds come, O spirit, and breathe into these slain; and the spirit came into them, and they revived (Ezekiel 37:5, 9-10).

In Revelation:

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

In Luke:

Jesus, taking the hand of the dead girl, called, saying, Maiden, arise. Therefore her spirit came again, and she rose up immediately (Luke 8:54-55).

[6] When these passages are understood it can be seen what "spirit" signifies, when predicated of man, in many places in the Word, of which I will cite only these. In John:

Except one be born of water and of the spirit he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 8).

The Lord breathed on the disciples, and said, Receive ye the Holy Spirit (John 20:22).

And in the book of Genesis:

Jehovah breathed into man's nostrils the breath of lives (Genesis 2:7);

besides other places.

[7] That "spirit," in the spiritual sense, signifies truth, and man's life therefrom, which is intelligence, is clear from the following passages. In John:

The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth (John 4:23).

In Daniel:

In him was an excellent spirit of knowledge and understanding. I have heard of thee that the spirit of God is in thee, and that light and understanding and excellent wisdom is found in thee (Daniel 5:12, 14).

In Moses:

Thou shalt speak to all the wise in heart, whom I have filled with the spirit of wisdom (Exodus 28:3).

In Luke:

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

And concerning the Lord:

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

[8] When it is known what "spirit," in reference to man, signifies, it can be known what it signifies when predicated of Jehovah or the Lord, to whom are attributed all things that a man has, as face, eyes, ears, arms, hands, as also heart and soul, and so also a spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His nostrils," "the Spirit of His mouth," "the Spirit of truth," "the Spirit of holiness," and "the Holy Spirit." That "spirit" means Divine truth proceeding from the Lord is plain from many passages in the Word. Divine truth proceeding from the Lord is "the Spirit of God," because from it men have all their life; and those who receive that Divine truth in faith and life have heavenly life. That this is "the Spirit of God" the Lord Himself teaches. In John:

The words that I speak unto you are spirit and are life (John 6:63).

In Isaiah:

There went forth ⁴ a shoot out of the stock of Jesse; the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might (Isaiah 11:1, 2). In the same:

I have given My spirit unto Him: He shall bring forth judgment to the nations (Isaiah 42:1).

In the same:

He shall come like a flood; the spirit of Jehovah shall lift up a standard against Him (Isaiah 59:19).

In the same:

The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach good tidings to the poor (Isaiah 61:1). In John:

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

These things are said of the Lord.

[9] That the Holy Spirit is Divine truth proceeding from the Lord can be seen in John:

I tell you the truth; it is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I go away I will send Him unto you. When He, the Spirit of truth, is come, He shall guide you into all truth; He shall not speak from Himself, but He shall take of Mine, and shall declare it unto you (John 16:7, 13, 14).

That "the Comforter (Paraclete)" here is Divine truth proceeding from the Lord is plainly evident, for it is said that the Lord Himself spoke to them the "truth," and that, when He should go away, He would send the Comforter, the "Spirit of truth," who should "guide them into all truth," and that He would "not speak from Himself," but from the Lord. It is said "He shall take of Mine," because Divine truth proceeds from the Lord, and what proceeds is called "Mine;" for the Lord Himself is Divine love; and what proceeds from Him is Divine truth, thus it is His (See in the work on Heaven and Hell 139, 140, and the preceding numbers; and in The Doctrine of the New Jerusalem 307). "Being sent" and "sending" mean proceeding and going forth (See Arcana Coelestia., n. 2397, 4710, 6831, 10561); the same is meant here by "I will send Him to you." That "the Comforter" is the Holy Spirit is evident in John:

The Comforter, the Holy Spirit, He shall teach you all things (John 14:26).

[10] In the same:

Jesus cried with a great voice, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He saith of the spirit which they that believe on Him were to receive; the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39).

It is clear from this that the Holy Spirit is Divine truth, proceeding from the Lord, which flows in with man, both immediately from the Lord Himself and mediately through angels and spirits; for the Lord says first, that "he who believes on Him, out of His belly shall flow rivers of living water," and then that "He spake this of the spirit which they were to receive;" for "water" in the spiritual sense, signifies truth, and "rivers of living water," Divine truth from the Lord in abundance; the like is therefore meant by "the spirit which they were to receive." (That "water" signifies truth," and "living water" Divine truth," see above, n. 71.) And as Divine truth proceeds from the glorified Human of the Lord and not immediately from the Divine Itself, for this was glorified in Itself from eternity, so it is here said, "the Holy Spirit was not yet, because Jesus was not yet glorified." That to "glorify" is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by His last temptation and victory on the cross, see The Doctrine of the New Jerusalem 293-295, 300-306).

[11] It is greatly wondered at in heaven that the man of the church does not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when yet the doctrine received in the whole Christian world teaches that:

As is the Father so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet they are not two, but one Christ; He is one, but not by changing the Divine into the Human but the Divine took the Human to Itself. He is altogether one, not by a mingling of two natures, but He is a single person, because as body and soul are one man, so God and man is one Christ. (This from the Creed of Athanasius).

Now as the Divine and the Human of the Lord are not two, but a single person, and are united as soul and body, it may be known that the Divine which is called the Holy Spirit goes out and proceeds from His Divine through the Human, thus from the Divine Human; for nothing whatever can go forth from the body except from the soul through the body, since all the life of the body is from its soul. And since "As is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest nor least," it follows that the proceeding Divine, which is called the Holy Spirit proceeds from the Divine Itself of the Lord through His Human, and not from another Divine that is called the Father; for the Lord teaches that the Father and He are one, and that the Father is in Him and He in the Father (See below, n. 200. But the reason why most of those in the Christian world think otherwise in their hearts, and thence believe otherwise, is, the angels said, because they think of the Lord's Human as separate from His Divine, although this is contrary to the doctrine which teaches that the Divine and the Human of the Lord are not two persons, but a single person, united as soul and body. That this should be the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But they have divided the Divine and the Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, because they do not know that when the Lord fully glorified His Human He put off the human from the mother, and put on a Human from the Father (according to what is shown in The Doctrine of the New Jerusalem 295. That this distinction was made in a certain council by those who were there, for the pope's sake, that he might be acknowledged as the Lord's vicar, see Arcana Coelestia 4738).

[12] That the "Spirit of God" is Divine truth, and thence spiritual life to the man who receives it, is further evident from these passages. In Micah:

I am full of power with the spirit of Jehovah and of judgment (Micah 3:8).

And in Isaiah:

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

In that day shall Jehovah Zebaoth be for a spirit of judgment to him that sitteth in judgment, and for might to them (Isaiah 28:5-6.

In Ezekiel:

And ye shall know that I will put my spirit in you that ye may live (Ezekiel 37:14).

In Joel:

I will pour out My spirit upon all flesh, and upon the menservants and upon the maidservants (Joel 2:28).

In Revelation:

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

Since the "Spirit of God" signifies Divine truth, it is called:

The spirit of the mouth of Jehovah (Psalms 33:6);

The spirit of His lips (Isaiah 11:4);

The breath of God and the spirit of His nostrils (Lamentations 4:20; Psalms 18:16; Job 4:9).

In Matthew:

John said, I baptize you with water unto repentance; but He that cometh after me, He shall baptize you with the Holy Spirit and with fire (Matthew 3:11).

In the spiritual sense, "to baptize" signifies to regenerate; the "Holy Spirit" is Divine truth, and "fire" Divine good. (That to "baptize" signifies to regenerate, see above, n. 71; and that "fire" signifies the good of love, n. 68)

[13] From this it can now be seen what is meant by the words of the Lord to His disciples:

Go ye, baptize into the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19).

Here "the Father" is the Divine Itself, "the Son" is the Divine Human, and "the Holy Spirit" is the proceeding Divine which is Divine truth; thus there is one Divine, and yet there is a trine. That this is so the Lord teaches in John:

Henceforth ye know 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).

[14] Since the proceeding Divine, which is Divine truth, flows in with men immediately, as well as mediately through angels and spirits, it is believed that the Holy Spirit is a third person, distinct from the two called Father and Son. But I can affirm that no one in heaven knows any other Holy Divine than the Divine truth proceeding from the Lord. And since Divine truth is also communicated to men mediately through angels, it is said in David:

Jehovah God maketh His angels spirits (Psalms 104:1, 4).

These passages have been cited that it may be known that "the seven spirits" signify all the truths of heaven and of the church from the Lord. It is made still more manifest that "the seven spirits" are all the truths of heaven and of the church, from these passages in Revelation:

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

And further:

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).

It is plain that the spirits here are not spirits, from the fact that the "lamps" and the "eyes of the Lamb" are called spirits. "Lamps" signify Divine truths, and "eyes" the understanding of truth; and when predicated of the Lord, His Divine wisdom and intelligence (See above, n. 152).

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