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Arcana Coelestia #9372

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9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

(References: Exodus 24:16, 24:18)


[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

(References: Arcana Coelestia 2135)


[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

(References: Arcana Coelestia 2233-2234, 7996-7997)


[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

(References: Arcana Coelestia 2135; Exodus 24:1-2)

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Arcana Coelestia #3720

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3720. This is none other than the house of God. That this signifies the Lord’s kingdom in the ultimate of order, is evident from the signification of the “house of God.” Mention is made of the “house of God” in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord’s universal kingdom; in the supreme sense, however, it signifies the Lord Himself as to the Divine Human. In the Word we sometimes read of the “house of God,” sometimes of the “temple,” both having the same signification, but with this difference-that the “house of God” is mentioned where good is treated of; but the “temple” where truth is treated of. From this it is manifest that by the “house of God” is signified the Lord’s celestial church, and in a more universal sense the heaven of the celestial angels, and in the most universal sense the Lord’s celestial kingdom, and in the supreme sense the Lord as to Divine good; and that by the “temple” is signified the Lord’s spiritual church, and in a more universal sense the heaven of the spiritual angels, in the most universal sense the Lord’s spiritual kingdom, and in the supreme sense the Lord as to Divine truth (see n. 2048). The reason why the “house of God” signifies the celestial which is of good, and the “temple” the spiritual which is of truth, is that in the Word a “house” signifies good (n. 710, 2233, 2234, 2559, 3128, 3652), and also because among the most ancient people the houses were constructed of wood, for the reason that “wood” signifies good (n. 643, 1110, 2784, 2812); whereas “temple” signifies truth, because the temples were constructed of stones; and that “stones” signify truths, may be seen above (n. 643, 1296, 1298).

(References: Arcana Coelestia 2233-2234)


[2] That “wood” and “stone” have such a signification, is not only evident from the Word where they are mentioned, but also from the representatives in the other life; for they who place merit in good works, appear to themselves to cut wood; and they who place merit in truths, in that they have believed themselves to have been better acquainted with truth than others, and yet have lived evilly, appear to themselves to cut stones; which things have often been seen by me. From this I was assured what is the signification of wood and stone, namely that “wood” signifies good, and “stone” truth; and also from the experience that when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth; concerning which I was instructed by angels. For this reason, when mention is made in the Word of the “house of God,” there is presented to the angels the idea of good, and good of such a quality as is treated of in that connection; and when mention is made of a “temple,” there is presented to them the idea of truth, and truth of such a quality as is treated of in that connection. From this again we can infer how deep and utterly hidden are the heavenly arcana in the Word.

[3] The reason why by the “house of God” is here signified the Lord’s kingdom in the ultimate of order, is that Jacob is treated of, by whom is represented the Lord’s Divine natural, as frequently shown above. The natural is in the ultimate of order, for in this all the interior things are terminated and are together; and because they are together, and thus things innumerable are viewed together as a one, there is relative obscurity there. This relative obscurity has been spoken of several times before.

(References: Genesis 28:17)

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Arcana Coelestia 3724, 3726, 3727, 3729, 3739, 3809, 3858, 3900, 3969, 4145, 4190, 4197, 4390, 4489, 4512, 4520, 4539, 4580, 4973, 4982, 5023, 5134, 5135, 5156, 5313, 5354, 5645, 6041, 6135, 6335, 6426, 6524, 6581, 6639, 6762, 6777, 7328, 7456, ...

The New Jerusalem and its Heavenly Doctrine 121, 246


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Arcana Coelestia #9407

Arcana Coelestia (Elliott translation)      

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9407. 'There was so to speak a work of sapphire [stone]' means that it is translucent with inner truths on that level, and that all things in it are translucent from the Lord. This is clear from the meaning of 'a work of sapphire' as the character of the literal sense of the Word when the internal sense is discerned within it, that is, when Divine Truth emanating from the Lord, as it is in heaven, shines through it. For the Word is Divine Truth emanating from the Lord. In origin it is Divine, but as it passes through the heavens it is celestial in the inmost heaven, spiritual in the second or middle heaven, spiritual-natural in the first or lowest heaven, and natural and worldly in the world; this last is its character in the sense of the letter intended for people there. From this it is evident that the sense of the letter, which is the lowest in order, contains a spiritual and a celestial level of meaning, and inmostly the Divine Himself. And since these inner levels are contained in the lowest or literal sense and are seen by those who understand the Word in a spiritual manner, that sense is represented by 'a work of sapphire', which lets rays of heavenly light through, that is, which is translucent.

[2] To give some idea of that translucence, let human speech serve to illustrate it. Such speech has its origin in the end a person has in view which he wishes to make known through speech. This end is his love; for a person has what he loves as his end in view. From that end arises the person's thought, and finally his speech. Anyone who stops to think properly about this can see and discern the truth of it. The fact that the end is the primary component of speech is clear from the general rule that all intelligence has an end within it, and devoid of the end it is not intelligence. And everyone knows that thought is a secondary component arising from the first, for nobody can speak without thinking or think without having an end in view. The fact that spoken words ensue from this, and that these are the final component, which is properly called speech, is also well known. All this being so, when a person pays attention to what another utters he pays attention not to the words the speaker uses but to the meaning conveyed by them which is present in the speaker's thought. And one who is wise pays attention to the end in view that has given rise to the thought expressed in speech, that is, he pays attention to what the speaker's aims are and what it is he loves. These three components are present in human speech, in which the spoken words serve as the outward form.

[3] This comparison enables one to gain some idea regarding the Word in the letter. For those in heaven pay attention to the Word in the letter and perceive things there in exactly the same way as anyone is accustomed to perceive a person's thought as it presents itself in spoken words, or in the inmost heaven as anyone is accustomed to perceive a person's aims or end in view. But the difference is that when someone reads the sense of the letter of the Word this is not heard or understood in heaven, only the internal sense, because in heaven they perceive solely the spiritual and celestial levels of the Word, not the natural level of it. The one sense accordingly passes over into the other, for they correspond to each other and only things which have a correspondence have been used in the writing of the Word. All this shows what to understand when reference is made to the translucent nature of the Word, meant by 'a work of sapphire'.

[4] But a person who is unable to think on a higher level of understanding, that is, on a level altogether above material things, cannot grasp any of this, not even the idea that it is possible for a sense to exist in the Word other than the one perceived in the letter. If that person is told that the letter holds within itself a spiritual sense which has to do with truth, and that this in turn holds within itself a celestial sense which has to do with good, and also that these senses shine through the literal sense, he will be taken aback at first, then dismiss the idea as nonsense, and finally ridicule it. Actual experience has shown me that this is what people are like in the Christian world at the present day, especially the learned, and that those who reason against that truth boast of being wiser than those who uphold it. Yet the learning in earliest times, which were called golden and silver ages, had consisted in speaking and in writing in ways in which no attention was be paid to the literal meaning other than to enable hidden wisdom to shine through it, as becomes perfectly clear from the oldest books, including those by gentile authors, as well as from fragments in their languages. For their knowledge was primarily the knowledge of correspondences and the knowledge of representations, which forms of knowledge at the present day are some of those which have been lost.

[5] The reason why there appeared under the Lord's feet 'so to speak a work of sapphire' and why this means the translucence of the Word in the sense of the letter is that 'stone' in general means truth, and 'precious stone' truth shining through from what is Divine and the Lord's. For the meaning of 'stone' in general as truth, see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426, 8609, 8940-8942. As for 'precious stone' being truth shining through from what is Divine and the Lord's, this was meant by the twelve precious stones in Aaron's breastplate, which was called the Urim and Thummim, 3862, 6335, 6640.

[6] Something similar occurs in Ezekiel,

Full of wisdom and perfect in beauty, you were in Eden, the garden of God. Every precious stone was your covering - ruby, topaz, diamond, tarshish, shoham, and jasper, sapphire, chrysoprase, emerald, and gold. The workmanship of your timbrels and your pipes was within you; on the day you were created they were prepared. You were perfect in your ways on the day you were created. Ezekiel 28:12-13, 15.

This refers to Tyre, by which the Church in respect of interior cognitions or knowledge of truth and good is meant, 1201. Its intelligence and wisdom as these had been in its infancy or earliest period are described by those precious stones. 'The day you were created' means the first state when they were regenerated, for 'creation' in the Word means the regeneration or new creation of a person, 16, 88.

[7] Similar things are meant by 'the precious stones' in John,

The foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. Revelation 21:19-20.

This refers to the holy Jerusalem coming down from heaven, by which a new Church among gentile nations is meant, after the present-day Church in our European world has been laid waste. 'The precious stones that are its foundations' are God's truths shining through on the lowest level of order.

[8] God's truth shining through on the lowest level of order, which is the Word in the letter, is meant by 'sapphire' in particular, as in Isaiah,

O afflicted one and storm-tossed, and receiving no comfort! Behold, I am arranging your stones with antimony, and will lay your foundations in sapphires. Isaiah 54:11.

This too refers to the Church which will take the place of the former one, meant in verse 1 of that chapter by 'her that is desolate who is going to have more sons than the previously married one'. 'Arranging stones' stands for the Church's truths, 'foundations in sapphires' for truths shining through on lowest levels.

(References: Isaiah 54:1)


[9] 'Sapphire' is used with a similar meaning in Jeremiah,

Her Nazirites were brighter than snow, they were whiter than milk. Their bones 1 were ruddier than pearls, 2 polished like sapphire. 3 Lamentations 4:7.

'Nazirites' in the representative sense meant the Lord in respect of the Divine Natural, 3301, 6437, and therefore also Divine Truth emanating from Him as it exists on its lowest levels, that is, the Word in the sense of the letter. For 'the hair', which is implied by 'Nazirites' here, and is said to be 'brighter than snow and whiter than milk', means truth on its lowest levels, 3301, 5247, 5570, 'brightness' and 'whiteness' having reference to truth, 3301, 5319. 'Bones that were ruddy' means factual knowledge of truth, or truth on its lowest level, which acts as servant to all other levels, 6592, 8005, 'ruddiness' having reference to the good of love present in truths, 3300. From all this it is evident that 'sapphire' means truth on the lowest levels which is translucent with inner truths.

[10] In Ezekiel,

Above the expanse that was above the heads of the cherubs, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne there was the appearance of a man (homo) sitting upon it. Ezekiel 1:26; 10:1.

'The cherubs' are the Lord's protection and providence, guarding against access to Him except through good, 9277 (end). 'A throne over which there was the appearance of a man' is Divine Truth emanating from the Lord's Divine Good, 5313, 6397, 9039. From this it is evident that 'a sapphire stone' means truth translucent with inner truths; that is to say, 'a stone' means truth, and 'sapphire' translucence.

[11] The reason why all things of the Word are translucent with the Lord is that Divine Truth emanating from the Lord is the one and only source of everything there. For what is primary is the one and only vital element present in the things which follow and are derived from it, because they have their being in it and come into being from it; and the Divine Truth is the Lord. Here also lies the reason why the subject in the highest sense of the Word is the Lord alone, His love, providence, kingdom in heaven and on earth, and especially the glorification of His Human.

[12] The fact that the Divine Truth is the Lord Himself is evident from the consideration that whatever emanates from someone is the someone himself. What emanates for instance from a person when he speaks or acts originates in his will and understanding; and will and understanding constitute a person's life, thus the person himself. For the human being is not a human being by virtue of the shape of face and body but by virtue of an understanding that sees what is true and a will that intends what is good. From this it becomes clear that what emanates from the Lord is the Lord; and the fact that this is Divine Truth has been shown often in what has gone before.

[13] But anyone unacquainted with the arcana of heaven may suppose that the nature of Divine Truth which emanates from the Lord is no different from that of spoken words emanating from a human being. It is not spoken words however; rather It is the Divine filling the heavens, like light and heat from the sun filling the world. This may be illustrated by means of the spheres which emanate from the angels in heaven, dealt with in 1048, 1053, 1316, 1504-1520, 1695, 2401, 4464, 5179, 6206 (end), 6598-6613, 7454, 8063, 8630, 8794, 8797. In these places it has been shown and may be seen that they are spheres of the truth of faith and the good of love received from the Lord. But the Divine sphere which emanates from the Lord and is called Divine Truth spreads everywhere; as has been stated, it fills the whole of heaven and composes all of the life there. It appears before the eyes there as light, which enlightens not only angels' sight but also their minds. That same light is in addition what composes a person's understanding in the world. This is the meaning in John,

In Him was life, and the life was the light of men. He was the true light which enlightens every person coming into the world. And the world was made by Him. John 1:4, 9-10.

These words refer to Divine Truth, which in this chapter is called 'the Word'; and Divine Truth or 'the Word' - it says - is the Lord Himself.

[14] That light, which is Divine Truth emanating from the Lord, was described by the ancients as radiating rings of golden hue around the head and body of God represented as a human being. For the ancients had no thought of God except of Him in human form.

[15] When a person is governed by good, and because of good is guided by truths, this person is raised to that Divine light, and - according to the amount and essential nature of the good - to interior light. This provides him with a general enlightenment in which the Lord enables him to see countless truths and to perceive them from good. At this time that person is led by the Lord to discern and absorb those which are suitable to him. He is led to do so as regards the most specific things, in keeping with order, so far as it contributes to his eternal life. The words 'as regards the most specific things' are used because the Lord's providence reigns universally, and it does so because it is present in the most specific things. For specific things are at the same called what is universal, 1919 (end), 6159, 6338, 6482, 6483, 8864, 8865.

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Footnotes:

1. i.e. bodies

2. In other places where Swedenborg quotes this verse he has rubies or gem stones.

3. literally, sapphire their polishing

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(References: Arcana Coelestia 6482-6483, 8864-8865; Exodus 24:10)

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From Swedenborg's Works

Inbound References:

Arcana Coelestia 9410, 9467, 9548, 9571, 9643, 9684, 9868, 9905, 10044

Apocalypse Revealed 424

Heaven and Hell 86, 603

The White Horse 10, 13

The New Jerusalem and its Heavenly Doctrine 49, 50, 259, 262, 277, 304, 306, 307


References from Swedenborg's drafts, indexes & diaries:

Apocalypse Explained 28, 108, 196, 253, 270, 329, 543, 701, 717


   Swedenborg Research Tools

Related New Christian Commentary

Thanks to the Swedenborg Society for the permission to use this translation.


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