31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse ¹ many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Fusnotat:

2235. That 'righteousness' means in regard to good, and 'judgement' to truth, becomes clear from the meaning of 'righteousness' and from the meaning of 'judgement'. Righteousness and judgement are mentioned together many times in the Word, but what they mean in the internal sense has not yet been known. In the proximate sense 'righteousness' has reference to that which is righteous, and 'judgement' to that which is upright. That which is righteous occurs when something is judged from good, and according to conscience, but that which is upright when it is judged from law, and so from the righteous demands of the law, thus also according to conscience since the law gives conscience its standards. In the internal sense however, 'righteousness' is that which stems from good, and 'judgement' that which stems from truth. Good is everything that belongs to love and charity, truth everything that belongs to faith derived from love and charity. Truth derives its essence from good, and is called truth derived from good, just as faith is derived from love, and so also judgement from righteousness.

[2] That such is the meaning of 'righteousness and judgement' is clear from the following places in the Word: In Jeremiah,

Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jeremiah 22:3, 13, 15.

'Judgement' stands for the things connected with truth, 'righteousness' for those connected with good. In Ezekiel,

If the wicked man turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness; he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezekiel 33:14, 16, 19.

Here similarly 'judgement' stands for the truth of faith, and 'righteousness' for the good of charity.

[3] In Amos,

Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:24.

Here the meaning is similar. In Isaiah,

Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near to come, and My righteousness to reveal itself. Isaiah 56:1.

In the same prophet,

To peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it in judgement and righteousness, from now and even for evermore. Isaiah 9:7.

Here 'judgement and righteousness' stands for the existence with them of the truths of faith, and of the goods of charity. In the same prophet,

Jehovah is exalted, for He dwells on high. He has filled Zion with judgement and righteousness. Isaiah 33:5.

'Judgement' stands for faith, 'righteousness' for love, 'Zion' for the Church. 'Judgement' is mentioned first because love comes through faith; but when 'righteousness' is mentioned first it is for the reason that faith is derived from love, as in Hosea,

I will betroth you to Me for ever, and I will betroth you to Me in righteousness and judgement, and in mercy and in compassion, ¹ and I will betroth you to Me in faith, and you will know Jehovah. Hosea 2:19-20.

Here 'righteousness' is mentioned first, as also is 'mercy', which are the attributes of love, while 'judgement' is mentioned second, as also is 'compassion', which are the attributes of faith that is derived from love. And both are called 'faith' or faithfulness.

[4] In David,

O Jehovah, Your mercy is in the heavens; Your truth reaches up to the skies. Your righteousness is like the mountains of God, Your judgements like the great deep. Psalms 36:5-6.

Here both 'mercy' and 'righteousness' are in a similar way the attributes of love, while 'truth' and 'judgements' are those of faith. In the same author,

Let truth spring out of the ground, and let righteousness look down from heaven. Jehovah will indeed give what is good, and our land will give its increase. Psalms 85:11-12.

Here 'truth', which constitutes faith, stands for judgement, and 'righteousness' for love or mercy. In Zechariah,

I will lead them and they will dwell in the midst of Jerusalem, and they will be My people, and I will be their God in truth and in righteousness. Zechariah 8:8.

From this place also it is evident that 'judgement' is truth and 'righteousness' good, since 'truth' is mentioned here in place of judgement. Similarly in David,

He who walks blameless and performs righteousness and speaks the truth. Psalms 15:2.

[5] Because faith is grounded in charity, that is, because truth is grounded in good, truths rooted in good are in various places called 'the judgements of righteousness', so that 'judgements' has virtually the same meaning as commandments, as in Isaiah,

Let them seek Me day by day and desire the knowledge of My ways, as though a nation that does righteousness and does not forsake the judgement of their God. Let them ask of Me the judgements of righteousness, let them desire the approach of God. Isaiah 58:2.

That 'commandments' means virtually the same may be seen in David,

Seven times in the day I have praised You for Your judgements of righteousness. All Your commandments are righteousness. Psalms 119:164, 172.

It is said in particular of the Lord that He performs 'judgement and righteousness' when He creates man anew, as in Jeremiah,

Let him who glories glory in this, that he understands and knows Me, that I am Jehovah who performs mercy, judgement and righteousness in the earth; for in these things I am well pleased. Jeremiah 9:24.

Here mercy, which is an attribute of love, is described as 'judgement and righteousness'. In the same prophet,

I will raise up for David a righteous branch, and he will rule as king, and act intelligently, and execute judgement and righteousness in the land. Jeremiah 23:5; 33:15.

[6] Hence the following in John,

If I go away I will send the Paraclete to you. And when He comes He will convince the world in regard to sin and righteousness and judgement: in regard to sin, because they do not believe in Me; in regard to righteousness, because I go away to the Father, and you will see Me no more; in regard to judgement, because the prince of this world is judged. John 16:7-11.

'Sin' here stands for all faithlessness. 'He will convince in regard to righteousness' means in regard to everything that is contrary to good, when yet the Lord united the Human to the Divine to save the world, meant by 'I go away to the Father and you will see Me no more'. 'In regard to judgement' means in regard to everything that is contrary to the truth, when yet evils were cast down into their own hells so that they could not do harm any more, meant by 'the prince of this world is judged'. In general 'He will convince in regard to sin, righteousness, and judgement' means in regard to all faithlessness contrary to good and truth, and so means that no charity and faith exist. For in ancient times righteousness and judgement were used, in reference to the Lord, to mean all mercy and grace, but in reference to man all charity and faith.

Fusnotat: