9818. Whom I have filled with the spirit of wisdom. That this signifies in whom Divine truth has been inscribed, is evident from the signification of “the spirit of wisdom,” when said of those who are in celestial good, as being Divine truth (of which in what follows); they are said to be “filled with it” when what has been inscribed remains. The case herein is that those who are in the celestial kingdom of the Lord do not know truths from memory-knowledge, and the consequent faith; but from internal perception; for they are in the good of love from the Lord, and all truths have been ingrafted in this good. The good itself has been implanted in their will part, and the derivative truth in their intellectual part. With them the will part and the intellectual part act absolutely as a one, differently from those who are in the spiritual kingdom. From this it is that those who are in the celestial kingdom of the Lord do not from their intellectual part know truths, but perceive them; for the good that has been implanted in the will is presented in its quality and in its form in the understanding, and is there in a light as it were flaming. With them, truth is the form of good, and the quality of it, which is not seen but perceived, is from good. From this it is that they never dispute about truths, insomuch that when they discourse about truths, they say that it is so, or is not so, nothing further; for anything further is not from good. These are they who are meant in Matthew:

Let your discourse be, Yea, yea; Nay, nay; whatsoever is more than these is from evil (Matthew 5:37).

(That they who are in the celestial kingdom of the Lord are of this character, see n. 2715, 2718, 3246, 4448, 5113, 6367, 7877, 9166, 9543; what the difference is between those who are in the celestial kingdom, and those who are in the spiritual kingdom, may be seen in the places cited in n. 9276.)

[2] From all this it can now be seen what is meant by Divine truths being “inscribed.” The word “spirit” is used in many passages in the Word, and when said of man, by his “spirit” is signified the good and truth that have been inscribed on his intellectual part, consequently there is signified the life of this part. That when predicated of man, “spirit” has this signification, is because in respect to his interiors man is a spirit, and in respect to these is also in company with spirits. On this subject see what has been abundantly shown above, namely, that there are spirits and angels with man, and man is directed by the Lord by means of them (n. 50, 697, 986, 2796, 2886, 2887, 4047, 4048, 5846-5866, 5976-5993); that man is among spirits and angels such as he is himself (n. 4067, 4073, 4077, 4111); and that every man has a spirit through which his body has life (n. 4622).

[3] From this it can be known what is meant by “Spirit” when said of the Lord, namely, the Divine truth that proceeds from His Divine good, and that when this Divine truth flows in with man, and is received by him, it is “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit;” for it flows in immediately from the Lord, and also mediately through angels and spirits (see the pl aces cited in n. 9682); that “the Spirit of Truth,” “the Spirit of God,” and “the Holy Spirit,” denote this, will be seen in what follows. For it must first be shown that in the Word, “spirit,” when said of man, denotes the good and truth that has been inscribed on his intellectual part, consequently that it denotes the life of this. For there is the life of the intellectual part, and the life of the will part; the life of the intellectual part is to know, to see, and to understand, that truth is true, and that good is good; whereas the life of the will part is to will and to love truth for the sake of truth, and good for the sake of good. This latter life is called in the Word “heart;” but the former is called “spirit.”

[4] That such is the case is evident from the following passages in the Word, in Ezekiel:

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

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

“a new heart” denotes a new will; and “a new spirit,” a new understanding.

In Zechariah:

Jehovah stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1);

where “stretching forth the heavens, and laying the foundation of the earth” denotes a new church (that the church is meant by “heaven and earth,” see n. 1733, 1850, 2117, 2118, 3355, 4535); “to form the spirit of man in the midst of him” denotes to regenerate him in respect to the understanding of truth and good.

[5] In David:

Create in me a clean heart, O God; and renew a steadfast spirit in the midst of me. Cast me not away from before Thee, and take not the Spirit of Thy holiness from me. Restore unto me the joy of Thy salvation; and let an ingenuous spirit uphold me. The sacrifices of God are a broken spirit; a broken and a contrite heart God doth not despise (Psalms 51:10-12, 17);

“a clean heart” denotes a will that is averse to evils, which are unclean; “a steadfast spirit” denotes the understanding and faith of truth; “a broken spirit,” and “a broken heart,” denote a state of temptation and the consequent humiliation of the life of both of these. That “spirit” denotes life, is plain from each of the above expressions. The Divine truth, from which is this life, is “the Spirit of holiness.”

In Matthew:

A generation that maketh not its heart right, and whose spirit is not constant with God (Psalms 78:8);

“a heart not right” denotes that the will is not right; “a spirit not constant with God,” denotes that the understanding and faith are not constant.

[6] In Moses:

Jehovah God made worse the spirit of Sihon king of Heshbon, and hardened his heart (Deuteronomy 2:30);

in this passage also “spirit” and “heart” denote the two lives, which are said to be “hardened” when there is no will of understanding truth and good, nor of doing them.

In Ezekiel:

Every heart shall melt, and all hands shall be let down, and every spirit shall be contracted (Ezekiel 21:7); where the meaning is similar.

In Isaiah:

Jehovah, that giveth soul unto the people upon the earth, and spirit to them that walk therein (Isaiah 42:5);

“giving soul to the people” denotes the life of faith (that “soul” denotes the life of faith, see n. 9050); and “giving spirit” denotes the understanding of truth.

Again:

With my soul have I desired Thee in the night; yea, with my spirit in the midst of me have I awaited Thee in the morning (Isaiah 26:9); where the meaning is similar.

[7] Conceive ye refuse, bring forth stubble; your spirit the fire shall devour (Isaiah 33:11).

“The spirit which the fire shall devour,” denotes the understanding of truth, thus intelligence; “fire” denotes evil affection, which being from evil destroys.

[8] In Ezekiel:

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

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

Not one hath done so, and the rest who have the spirit: what therefore the one, seeking the seed of God? Therefore take heed by your spirit, that he may not deal treacherously against the wife of thy youth (Malachi 2:15).

Blessed is the man to whom Jehovah imputeth not iniquity, provided in his spirit there is no deceit (Psalms 32:2).

Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matthew 5:3.)

Jesus said unto His disciples, Watch and pray, that ye enter not into temptation; the spirit indeed is ready, but the flesh is weak (Matthew 26:41).

It is very evident that in these passages by “spirit” is meant the very life of man; that it denotes the intellectual life, or the life of truth, can be seen from the fact that by “spirit” in the natural sense is meant the life of man’s respiration; and that the respiration of the lungs corresponds to the life of truth, which is the life of faith and from this of the understanding; while the beating of the heart corresponds to the life of the will, thus of the love. That there is this correspondence of the lungs and of the heart, see n. 3883-3896, 9300, 9495; from which it can be seen what life is meant in the spiritual sense by “spirit.”

[9] That in a general sense “spirit” denotes the life of man’s respiration, is very plain in David:

Thou hidest Thy face, they are troubled; Thou gatherest their spirit, they expire. Thou sendest forth Thy spirit, they are created (Psalms 104:29-30).

Answer me, O Jehovah, my spirit hath been consumed; hide not Thy faces from me (Psalms 143:7).

My spirit hath been consumed, my days extinguished (Job 17:1).

Jesus, taking the hand of the maid that was dead, said, Maid arise. And so her spirit returned, and straightway she rose up (Luke 8:54-55).

Every man is become foolish with knowledge, a graven image is a lie, and there is no spirit in it (Jeremiah 10:14; 51:17).

He carried me forth in the spirit of Jehovah, and set me in the midst of the valley. And there the Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live. Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again (Ezekiel 37:1, 5, 9-10).

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

[10] From these passages it is very manifest that “spirit” denotes the life of man. That specifically it denotes the life of truth, which is the life of man’s intellectual part, and is called intelligence, is clear in John:

The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth. God is a spirit, therefore those who worship Him must worship in spirit and in truth (John 4:23-24).

Forasmuch as an excellent spirit, both of knowledge and of understanding, was in him (Daniel 5:12, 14).

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

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

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

“spirit” here denotes intelligence and wisdom; “speaking the words of God” denotes to speak Divine truths.

[11] From all this it is now evident what is signified by “spirit” in John:

Jesus said to Nicodemus, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. That which hath been begotten of the flesh is flesh; and that which hath been begotten of the spirit is spirit (John 3:5-6); where “to be begotten of water” denotes by means of truth; and “to be begotten of the spirit” denotes the consequent life from the Lord, which is called spiritual life. (That “water” denotes the truth through which is regeneration, see n. 2702, 3058, 3424, 4976, 5668, 9323; but “the flesh” denotes what is man’s own, in which there is nothing of spiritual life, n. 3813, 8409)

[12] The like is signified by “spirit” and “flesh” in the same:

It is the spirit that maketh alive; the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths, the life thence derived is “the spirit.”

In Isaiah:

Egypt is man and not God; and his horses are flesh, and not spirit (Isaiah 31:3);

“Egypt” denotes memory-knowledge in general; “his horses” denote memory-knowledge from the intellectual, which is called “flesh, and not spirit” when there is nothing of spiritual life therein. (That “Egypt” denotes memory-knowledge, see the places cited in n. 9340, 9391; that “horses” denote the intellectual, n. 2761, 2762, 3217, 5321; and that “the horses of Egypt” denote memory-knowledges from the intellectual, n. 6125, 8146, 8148.) He who does not know what is signified by “Egypt,” by “horses,” and also by “flesh” and “spirit,” cannot possibly know what these words involve.

[13] When it is known what is signified by “spirit” in regard to man, it can be known what is signified by “Spirit” when it is said of Jehovah or the Lord, to whom are attributed all things belonging to man; as face, eyes, ears, arms, hands, and also a heart and a soul; thus also a Spirit, which in the Word is called “the Spirit of God,” “the Spirit of Jehovah,” “the Spirit of His mouth,” “the Spirit of holiness,” or “the Holy Spirit.” That by the “Spirit” is meant the Divine truth that proceeds from the Lord, is evident from many passages in the Word, in Ezekiel. The reason why the Divine truth that proceeds from the Lord is signified by “the Spirit of God,” is that the whole life of man is thence, and those have heavenly life who receive this Divine truth in faith and love. That this is “the Spirit of God,” the Lord Himself teaches in John:

The words that I speak to you are spirit, and are life (John 6:63);

“the words which the Lord spoke” are Divine truths.

[14] Again:

Jesus cried with a great voice, saying, If anyone thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This said He of the Spirit, which they that believe in Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39).

That by “the Spirit which they that believe in the Lord were to receive” is meant the life which is from the Lord, and which is the life of faith and of love, is plain from the details of this passage; for “thirsting and drinking” signify a longing to know and perceive truth; “streams of living water which shall flow from the belly” denote truths Divine. From this it is evident that “the Spirit which they should receive,” which is also called “the Holy Spirit,” denotes life from the Divine truth which proceeds from the Lord, which life (as just said) is called “the life of faith and of love,” and is the very spiritual and celestial life with man. The reason why it is said that “the Holy Spirit was not yet, because Jesus was not yet glorified,” is that while the Lord was in the world He Himself taught Divine truth; but when He was glorified, which was after the resurrection, He taught it through angels and spirits. This holy thing which proceeds from the Lord, and flows into man through angels and spirits, whether manifestly or not manifestly, is “the Holy Spirit” there mentioned; for it is the Divine truth that proceeds from the Lord that is called “holy” in the Word (see n. 9680).

[15] From this it is that the Holy Spirit is called “the Spirit of Truth,” and that it is said that “He will lead into all truth;” and that “He shall not speak of Himself, but what things soever He shall hear from the Lord;” and that “He shall receive from the Lord the things that He will proclaim” (John 16:13-14); and also that when the Lord departed from the disciples, “He breathed into them, and said, Receive ye the Holy Spirit” (John 20:21-22). The respiration signifies the life of faith (n. 9229, 9281); consequently the inspiration [or breathing] of the Lord signifies a capability imparted to men to perceive Divine truths, and thus to receive the life of faith; whence also comes the word “spirit” from “blowing” and from “wind,” because from the respiration; and therefore spirit is sometimes called “wind.” That the respiration of the lungs corresponds to the life of faith, and the beating of the heart to the life of love, see n. 3883-3896, 9300, 9495.)

[16] The like is signified by “inspiration” [or “breathing into”] in the book of Genesis:

And Jehovah breathed into man’s nostrils the soul of lives (Genesis 2:7).

From this the Lord is called “the spirit of our nostrils” (Lamentations 4:20). And as Divine truth consumes and vastates the evil, it is said in David:

The foundations of the world were revealed at the blast of the spirit of Thy nostrils (Psalms 18:15).

By the breath of God they perish, and by the spirit of His nostrils are they consumed (Job 4:9).

By the word of Jehovah were the heavens made, and all the army of them by the spirit of His mouth (Psalms 33:6);

“the word of Jehovah” denotes Divine truth; in like manner “the spirit of His mouth.” That this denotes the Lord is evident in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him. And the Word was made flesh, and dwelt among us (John 1:1, 3, 14).

[17] That Divine truth, from which is the heavenly life of man, is signified by “the Holy Spirit,” is plain also from the following passages,

In Isaiah:

There shall go forth a rod out of the stem of Jesse; and the spirit of Jehovah shall rest upon him, the spirit of wisdom and intelligence, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah (Isaiah 11:1-2).

These words are said of the Lord, in whom Divine truth, consequently Divine wisdom and intelligence, are called “the Spirit of Jehovah;” and this Spirit is called “the spirit of wisdom and intelligence, of counsel, of might, and of knowledge.”

Again:

I have put My Spirit upon Him; he shall bring forth judgment to the nations (Isaiah 42:1);

speaking here also of the Lord; “the Spirit of Jehovah upon Him” denotes Divine truth, consequently Divine wisdom and intelligence. Divine truth is also called “judgment” (n. 2235).

[18] Again:

When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him (Isaiah 59:19).

The spirit of the Lord Jehovih is upon Me; therefore Jehovah hath anointed Me to preach glad tidings to the poor (Isaiah 61:1);

speaking here also of the Lord; the Divine truth which was in the Lord while He was in the world, and which He Himself then was is “the Spirit of Jehovah.”

[19] That “the Spirit of Jehovah” denotes Divine truth, and that the man who receives it has heavenly life therefrom is still more evident from the following passages,

In Isaiah:

Until the spirit be poured upon you from on high, then shall the wilderness become a fruitful field; then judgment shall dwell in the wilderness (Isaiah 32:15-16).

The subject here treated of is regeneration; “the spirit from on high” denotes life from the Divine; for “the wilderness becoming a fruitful field,” and “judgment dwelling in the wilderness,” signifies intelligence where there was none before, thus new life.

[20] In like manner in Ezekiel:

That ye may know that I will give My spirit in you, that ye may live (Ezekiel 37:13-14).

Then I will not hide My faces any more from them; for I will pour out My spirit upon the house of Israel (Ezekiel 39:29).

I will pour out My spirit upon all flesh, and upon the manservants and upon the maidservants in those days will I pour out My spirit (Joel 2:28-29).

I am full of might with the spirit of Jehovah, and with judgment and strength to declare to Jacob his transgression, and to Israel his sin (Micah 3:8).

The horses that go forth into the land of the north have quieted my spirit in the land of the north (Zechariah 6:8).

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

That in these passages “the Spirit of Jehovah” denotes the Divine truth, and through this the life of faith and of love, is evident; that it flows in immediately from the Lord and also mediately from Him through spirits and angels, may be seen above (n. 9682).

[21] In like manner in another passage in Isaiah:

In that day shall Jehovah Zebaoth be for a crown of ornament and for a diadem of beauty to the remains of His people; and for a spirit of judgment to him that sitteth upon judgment, and for strength to them (Isaiah 28:5-6); where “a crown of ornament” denotes the wisdom which is of good; “a diadem of beauty,” the intelligence which is of truth; and “a spirit of judgment,” Divine truth, for judgment is predicated of truth (n. 2235, 6397, 7206, 8685, 8695, 9260, 9383).

[22] Again:

The Angel of the faces of Jehovah delivered them; in His love and in His pity He redeemed them; yet they rebelled, and embittered the Spirit of His Holiness; whereby He was turned to be their enemy. He put the Spirit of His Holiness in the midst of him; the Spirit of Jehovah led him (Isaiah 63:9-11, 14);

here “the Spirit of holiness” denotes the Lord as to Divine truth, thus the Divine truth which is from the Lord; “the N. Angel of His faces” denotes the Lord as to Divine good, for “the face of Jehovah” denotes love, mercy, and good.

In Revelation:

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

“the testimony of Jesus” denotes the Divine truth which is from Him and concerning Him (n. 9503).

[23] In David:

Jehovah God maketh His angels spirits; and His ministers a flaming fire (Psalms 104:4); where “making the angels spirits” denotes receptions of Divine truth; and “making them a flaming fire” denotes receptions of Divine good, that is, of Divine love.

In Matthew:

John said, I baptize you with water unto repentance; but He that cometh after me shall baptize you with the Holy Spirit and with fire (Matthew 3:11); where “to baptize” denotes to regenerate; “with the Holy Spirit” denotes by means of Divine truth; and “with fire” denotes from the Divine good of the Divine love. (That “to baptize” denotes to regenerate, see n. 5120, 9088; and that “fire” denotes the Divine good of the Divine love, n. 4906, 5215, 6314, 6832, 6834, 4849, 7324

[24] In Luke:

If ye, being evil, know how to give good things to your children; how much more shall the Father who is in Heaven give the Holy Spirit to them that ask Him? (Luke 11:13);

“to give the Holy Spirit” denotes to enlighten with Divine truth, and to endow with the life thence derived, which is the life of intelligence and wisdom.

In Revelation:

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

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).

That in these passages “Spirits” do not mean spirits, is evident from the fact that the lamps and the eyes of the Lamb are called “the Spirits of God;” for “lamps” denote Divine truths (n. 4638, 7072), and “eyes” denote the understanding of truth, and when said of the Lord, the Divine intelligence and wisdom (n. 2701, 4403-4421, 4523-4534, 9051); from which it is evident that “the Spirits of God” signify Divine truths.

[25] When therefore it is known that “the Holy Spirit” denotes the Divine truth that proceeds from the Lord, which is holiness itself, the Divine meaning of the Word can be known wherever mention is made of “the Spirit of God,” and “the Holy Spirit;” as in the following passages, in John:

I will ask the Father that He may give you another Paraclete, that He may abide with you forever; the Spirit of Truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He abideth with you, and shall be in you. I will not leave you orphans. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and put you in mind of all things that I have said unto you (John 14:16-18, 26).

When the Paraclete shall come, whom I will send unto you from the Father, the Spirit of Truth, who goeth forth from the Father, He shall bear witness of Me; and ye shall bear witness (John 15:26-27).

I tell you the truth; it is expedient for you that I go away; if I go not away, the Paraclete will not come unto you; but if I go away, I will send Him unto you (John 16:7).

[26] From these passages it is again evident that the Divine truth proceeding from the Divine good which is “the Father,” is “the Paraclete,” and “the Holy Spirit,” and therefore also He is called “the Spirit of Truth;” and it is said of Him that “He shall abide in them,” that “He shall teach all things,” that “He shall bear witness of the Lord.” In the spiritual sense “to bear witness of the Lord” denotes to teach about Him. Its being said that “the Paraclete who is the Holy Spirit is sent from the Father in the name of the Lord,” and again that “the Lord will send Him from the Father,” and afterward that “the Lord Himself will send Him,” is because the Father signifies the Divine Itself which is in the Lord, and consequently that the Father and He are one, as the Lord plainly declares in John 10:30; 14:9-11.

[27] In Matthew:

All sin and blasphemy shall be forgiven unto men; but the blasphemy of the Spirit shall not be forgiven unto men. If anyone shall say a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this age, nor in that which is to come (Matthew 12:31-32);

“to say a word against the Son of man” denotes against truth Divine not yet implanted or inscribed in the life of man (that “the Son of man” denotes the Divine truth, see n. 9807); but “to speak against the Holy Spirit” denotes against the Divine truth that has been implanted or inscribed in the life of man, especially against the Divine truth about the Lord Himself. To speak against this, that is, to deny it after it has once been acknowledged, is profanation; and the profanation is of such a nature that it utterly destroys the interiors of man; and from this it is said that this sin cannot be forgiven. (What profanation is, see n. 3398, 3898, 4289, 4601, 6348, 6959, 6963, 6971, 8394, 8882, 9298)

[28] And again:

Jesus said unto the disciples, Go ye, and baptize in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19);

“the Father” here denotes the Divine Itself; “the Son” denotes this Divine Itself in a human form; and “the Holy Spirit” denotes the Divine which proceeds. Thus there is one Divine, and yet a Trinity. That the Lord is the Divine Itself under a human form, He Himself teaches in John:

From henceforth ye have known 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).

1259. Further, as regards nations signifying the goods and evils in worship, the case is this. In the most ancient times, as has been stated before, men lived distinguished into nations, families, and households, in order that the church on earth might represent the Lord’s kingdom, wherein all are distinguished into societies, and these societies into greater ones, and these again into still greater societies, and this according to the differences of love and of faith, in general and in particular, concerning which see n. 684, 685. Thus these in like manner are distinguished as it were into households, families, and nations. And hence it is that in the Word “houses, families, and nations” signify the goods of love and of the derivative faith; and an accurate distinction is there made between “nations” and “people.” A “nation” signifies good or evil, and a “people” truth or falsity, and this so constantly as never to vary, as may be seen from the following passages.

[2] In Isaiah:

In that day there shall be a root of Jesse, which standeth for an ensign of the peoples, unto it shall the nations seek, and His rest shall be a glory. In that day the Lord shall set His hand again the second time to acquire the remnant of His people, which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah (Isaiah 11:10-12).

Here “peoples” denote the truths, and “nations” the goods, of the church; and there is a manifest distinction made between them. The subject treated of is the Lord’s kingdom and the church, and in a universal sense every regenerate man. The signification of the names is as stated above; and by “Israel” is signified the spiritual things of the church, and by “Judah” its celestial things. Again:

The people that walked in darkness have seen a great light; Thou hast multiplied the nation, Thou hast magnified gladness for it (Isaiah 9:2-3).

The “people” here denote truths, and therefore are said to “walk in darkness,” and to “see light;” the “nation” denotes goods.

[3] And again:

What answer shall be made to the messengers of the nation? That Jehovah hath founded Zion, and in her shall the wretched ones of His people confide (Isaiah 14:32).

Here likewise the “nation” denotes good, and “people” truth. And again:

Jehovah Zebaoth will swallow up in this mountain the faces of the covering, of the covering over all peoples, and the veil that is spread over all nations (Isaiah 25:7).

Here a new church is spoken of, or the church of the nations; “peoples” denote its truths, and “nations” its goods. Again:

Open ye the gates, that the righteous nation that keepeth faithfulnesses may enter in (Isaiah 26:2),

where “nation” manifestly denotes goods. Again:

All the nations shall be gathered together, and the peoples shall be assembled (Isaiah 43:9).

This also is said of the church of the nations; “nations” denoting its goods, and “peoples” its truths. And because they are distinct from each other, both are treated of; otherwise there would be a vain repetition. Again:

Thus saith the Lord Jehovih, Behold I will lift up Mine hand to the nations, and will exalt My ensign to the peoples; and they shall bring thy sons in their bosom, and shall carry thy daughters upon their shoulder (Isaiah 49:22).

This is said of the Lord’s kingdom; and the “nations” in like manner denote goods, and the “peoples” truths.

[4] Again:

Thou shalt break forth on the right hand and on the left, and thy seed shall inherit the nations, and they shall inhabit the desolate cities (Isaiah 54:3);

treating of the Lord’s kingdom, and of the church which is called the church of the nations. That the “nations” denote the goods of charity, or, what is the same, those in whom there are goods of charity, is evident from its being said that the “seed”—or faith—“shall inherit” them; “cities” denote truths. Again:

Behold I have given Him for a witness to the peoples, a prince and lawgiver to the peoples. Behold, thou shalt call a nation that thou knewest not, and a nation that knew not thee shall run unto thee (Isaiah 55:4-5).

This is said of the Lord’s kingdom; “peoples” denote truths; “nations” goods. Those in the church who are endowed with the good of charity are “nations,” and those who are endowed with the truths of faith are “peoples;” for goods and truths are predicated according to the subjects in whom they are. Again:

Nations shall walk to thy light, and kings to the brightness of thy rising. Then thou shalt see and flow together, and thine heart shall be amazed and be enlarged; because the multitude of the sea shall be converted unto thee, the army of the nations shall come unto thee (Isaiah 60:3, 5);

treating of the Lord’s kingdom, and of the church of the nations. “Nations” here denote goods; “kings,” who belong to peoples, truths.

[5] In Zephaniah:

The remains of My people shall spoil them, and the residue of My nation shall inherit them (Zephaniah 2:9).

In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Armies in Jerusalem (Zechariah 8:22).

“Jerusalem” denotes the Lord’s kingdom, and the church; “peoples” those who are in the truths of faith; “nations” those who are in the good of charity; and therefore they are mentioned distinctively.

In David:

Thou wilt deliver Me from the contentions of the people; Thou wilt set Me for the head of the nations; a people whom I have not known shall serve Me (Psalms 18:43).

Here likewise the “people” denote those who are in truths; and the “nations” those who are in good; and they are both mentioned because they constitute the man of the church. Again:

The peoples shall confess Thee, O God, all the peoples shall confess Thee, the nations shall be glad and shall exult, because Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Psalms 67:4-5).

Here “peoples” manifestly denote those who are in the truths of faith; and “nations” those who are in the good of charity.

[6] In Moses:

Remember the days of eternity, understand the years of generation and generation; ask thy father, and he will show thee; thine elders, and they will tell thee. When the Most High gave to the nations their inheritance, and separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deuteronomy 32:7-8).

This is said of the Most Ancient Church, and of the Ancient Churches, which are “the days of eternity, and the years of generation and generation;” and in which they who were in the good of charity were called “nations,” to whom an inheritance was given; and they who were in the derivative truths of faith were called “sons of man,” and afterwards “peoples.” It was because the goods of the church are signified by “nations,” and its truths by “peoples,” that it was said concerning Esau and Jacob, while they were yet in the womb,

Two nations are in thy womb, and two peoples shall be separated from thy bowels (Genesis 25:23).

From these passages it may now be seen what the church of the nations is, in its genuine sense. The Most Ancient Church was a true church of the nations, and so afterwards was the Ancient Church.

[7] Because those who are in charity are called “nations,” and those who are in faith “peoples,” the priesthood of the Lord is predicated of nations-because of things celestial, which are goods-and His royalty of peoples-because of spiritual things, which are truths. This was also represented in the Jewish Church, where before they had kings they were a nation, but after they received kings they became a people.