31. (Verse 6) And hath made us kings and priests. That this signifies, that from Him we are in His spiritual and celestial kingdom, is evident from the signification of kings as being those who are in truths from good, and, because these constitute the spiritual kingdom of the Lord, as being those who are in His spiritual kingdom - that such are signified by kings in the Word, will be evident from what follows; and from the signification of priests, as denoting those who are in the good of love, and, because these constitute the celestial kingdom of the Lord, as denoting those who are in His celestial kingdom. (That there are two kingdoms into which the heavens are in general distinguished, may be seen in the work, Heaven and Hell 20-28; and that the spiritual kingdom is called the regal kingdom of the Lord, and the celestial kingdom His priestly kingdom, may be seen in the same work, n. 24.) Mention is made of kings in many places in the prophetic Word, and those who are ignorant of the internal sense, believe that kings are there meant; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord; the reason is, that the Lord is the only King, and those who, from the Lord, are in truths from good, are called His sons. This is why, by princes, sons of the kingdom, sons of kings, and also by kings such are meant; and that abstractedly from persons, as is the case in heaven, truths from good are meant, or, what is the same thing, faith from charity; because truth pertains to faith, and good to charity.

[2] That kings are not meant, may be evident from the expression alone here used, namely, that Jesus Christ hath made us kings and priests; and afterwards,

"Thou hast made us unto our God kings and priests, and we shall reign on the earth" (Apoc. 5:10);

And in Matthew:

"The [good] seed are the sons of the kingdom" (13:38)

the seed sown in the field denotes truths from good, which man has from the Lord (as may be seen, Arcana Coelestia 3373, 10248, 10249). Every one also may perceive that the Lord will not make all those who are there treated of kings, that He calls them kings from the power and the glory belonging to those who are in truths from good from the Lord.

From these considerations it may 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 are in truths from good from the Lord; and, as most terms used in the Word have also an opposite sense, in that sense kings signify those who are in falsities from evil.

[3] That by king in the Word is meant the Lord as to Divine truth, is evident from the words of the Lord Himself to Pilate:

"Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should bear witness unto the truth. Every one that is in the truth heareth my voice. Pilate saith unto him, What is truth?" (John 18:37, 38).

From the question of Pilate, What is truth? it is evident that he understood that the Lord called truth a king; but because he was a Gentile, and knew nothing from the Word, he could not be instructed that Divine truth was from the Lord, and that He was 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 chief priests said unto him, Write not, The king of the Jews, but that he said, I am the king of the Jews, Pilate answered, What I have written, I have written" (John 19:19-22).

[4] These things being understood, it may be known what is meant by kings in the following passages in the Apocalypse:

"The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared" (16:12).

With the great whore that sitteth upon many waters, "the kings of the earth have committed fornication" (17:1, 2).

"The seven heads are seven mountains on which the woman sitteth, and they are seven kings; five are fallen, the other is not yet come. And the ten horns which thou sawest are ten kings, who have not yet received the kingdom, but they receive power as kings one hour with the beast. These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords and King of kings" (17:9, 10, 12, 14).

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

"All nations have drunk of the wine of the wrath of the fornication" of Babylon, "and the kings of the earth have committed fornication with her" (18:3).

"And I saw the beast, and the kings of the earth, and their armies, gathered together to make war with him that sat on the horse, and with his army" (19:19).

"And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honour into it" (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 said above.

In like manner in Daniel, by "the king of the south," and "the king of the north," who made war against each other (11:1to the end). By the king of the south are there meant those who are in the light of truth from good, and by the king of the north those who are in darkness from evil. (That the south in the Word signifies those who are in the light of truth from good, may be seen,Arcana Coelestia 1458, 3708, 3195, 5672, 9642, and the north those who are in the darkness of falsity from evil, n. 3708, and in general in the work, 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, where also are likewise meant those who are in truths from good from the Lord, and, in an opposite sense, those who are in falsities from evil; as in Isaiah:

"He shall disperse many nations; kings shall shut their mouths upon him; because what was [not] told them they have seen, and what they have not heard they have understood" (52:15).

And in the same:

"Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breasts of kings" (60:16).

Also, in the same:

"Kings shall be thy nursing fathers and princesses thy nursing mothers; they shall bow down to thee with their face to the earth" (49:23).

And moreover in Isaiah 14:9; 24:21; 60:10; Jerem. 2:26; 4:9; 49:38; Lament. 2:6, 9; Ezekiel 7:26, 27; Hosea, 3:4; Zeph. 1:8; Psalm 2:10; 110:5. Falsities, Genesis 49:20.

[6] Because kings signify those who are in truths from good from the Lord, therefore it became a custom from ancient times, that kings, when they were crowned, should be distinguished by certain insignia which signify truths from good; as, for example, that the king should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in the right hand, that he should be clothed with a crimson robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse. (For oil signifies good from which is truth, as may be seen, Arcana Coelestia 886, 4683, 9780, 9954, 10011, 10261, 10268; a crown of gold upon the head has a similar signification, n. 9930; a sceptre, which is a staff, signifies the power of truth from good, n. 4581, 4876, 4966; a robe and cloak signifies Divine truth in the spiritual kingdom, n. 9825, 10005; and crimson, the spiritual love of good, n. 9467; a throne, the kingdom of truth from good, n. 5313, 6397, 8625; and silver, that truth itself, n. 1551, 1552, 2954, 5658.) A white horse signifies the understanding enlightened from truths (as may be seen in the little work, The White Horse 1-5. That rituals observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also n. 4581, 4966).

[7] Since it is evident from these things what is signified by 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 why 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); which 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" (9:9; Matthew 21:5; John 12:15).

The reason of this was, that to sit upon an ass, and upon the foal of an ass, was the mark of distinction belonging to a chief, judge and also to a king. This is evident from the following passages:

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

"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until 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).

Because to sit upon an ass and the foal of an ass was a sign of such rank, therefore the judges rode upon white asses (Judges 5:9, 10), and their sons upon asses' colts (Judges 10:4, and 12:14); and a king himself, when he was crowned, upon a she-mule (1 Kings 1:33), and his sons upon mules (2 Sam. 13:29). He who does not know what is signified in a representative sense by a horse, a mule, and the foal of an ass, supposes that the Lord's riding upon the foal of an ass, signified affliction and humiliation; whereas it signified regal magnificence; therefore also the people then proclaimed the Lord king, and strewed their garments upon the way. (The reason why this was done when He went into Jerusalem was because by Jerusalem is signified the church, as may be seen in the small work, The New Jerusalem and its Doctrine, n. 6; that garments signify truths clothing good, and ministering to it, may be seen in Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536, and in the work, Heaven and Hell 177-182.)

[8] From these things it is now evident what is signified by king and by kings in the Word, so also, what by the Anointed, Messiah, and Christ; for Anointed, Messiah, and Christ, just as King, signify the Lord as to Divine truth going forth from His Divine good; for a king is called the anointed, and the term signifying anointed is Messiah in Hebrew and Christ in Greek. (But that the Lord, as to His Divine Human was alone "the Anointed of Jehovah," because in Him alone was the Divine good of the Divine love from conception, because He was conceived of Jehovah; but all the anointed only represented Him, as may be seen, n. 9954, 10011, 10269. But that priests signified the good that exists in the celestial kingdom may be seen in Arcana Coelestia, where it is shown 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, because 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. 10017; that hence by the priesthood, and by priesthoods in the Word, is signified the good of love which is from the Lord, see n. 9806, 9809. That by the two names, Jesus and Christ, is signified both His priestly and His regal function, that is, by Jesus is signified the Divine good, and by Christ the Divine truth, n.3004, 3005, 3009. That priests who do not acknowledge the Lord, and also kings, represent the contrary of the above, or evil and the falsity from evil, n. 3670.)

4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.