2798. Abraham took the wood of the burnt-offering, and laid it upon Isaac his son. That this signifies the merit of righteousness, is evident from what was said and shown above (n. 2784), thus without further explication. That he “laid it upon Isaac” signifies that the merit of righteousness was adjoined to the Divine rational, is evident from the representation of Isaac, as being the Lord’s Divine rational (often shown before) and from the signification of “laying upon him,” as being to adjoin. He is called his “son,” because the Lord’s Divine Human was not only conceived, but was also born of Jehovah. That the Lord was conceived of Jehovah is most fully known from the Word of the Lord; hence He is called the “Son of the Highest,” the “Son of God,” and the “Only-begotten of the Father,” in many places (Matthew 2:15; 3:16-17; 16:13-17; 17:5; 27:43, 54; Mark 1:11; 9:7, 9; 14:61-62; Luke 1:31-32, 35; 3:21-22; 9:35; 10:22; John 1:14, 18, 50; 3:13, 16-18; 5:20-27; 6:69; 9:34-35, 38; 10:35-36; 20:30-31), and in many other places He calls Jehovah His “Father.”

[2] That He was born of the virgin Mary is known, yet as another man; but when He was born again, or became Divine, it was from Jehovah who was in Him, and who was Himself as to the very being of life. The unition of the Divine and the Human Essence was effected mutually and reciprocally, so that He united the Divine Essence to the Human and the Human to the Divine (see n. 1921, 1999, 2004, 2005, 2018, 2025, 2083, 2508, 2523, 2618, 2628, 2632, 2728, 2729). Hence it is evident that the Lord made the Human in Himself Divine by His own power, and thus became righteousness. The merit of righteousness was what was adjoined to the Divine rational when He underwent inmost temptations, and from it He then fought, and against this the evil genii fought, until He glorified this also. These are the things meant in the internal sense by Abraham laying the wood of the burnt-offering upon Isaac his son, and these are what are perceived by the angels when the words are read.

2760. Preface [to volume 3 of the original Latin]

How greatly they are deluded who remain in the sense of the letter alone, and do not search out the internal sense from other passages in the Word in which it is explained, is very evident from the many heresies, every one of which proves its dogmas from the literal sense of the Word; especially is this manifest from that great heresy which the insane and infernal love of self and the world has drawn from the Lord’s words to Peter:

I say unto thee that thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind upon earth shall be bound in the heavens, and whatsoever thou shalt loose upon earth shall be loosed in the heavens (Matthew 16:15-19).

[2] They who press the sense of the letter think that these things were said of Peter, and that power so great was given him; although they are fully aware that Peter was a very simple man, and that he by no means exercised such power; and that to exercise it is contrary to the Divine. Nevertheless, as owing to the insane and infernal love of self and the world they desire to arrogate to themselves the highest power on earth and in heaven, and to make themselves gods, they explain this according to the letter, and vehemently defend it; whereas the internal sense of these words is, that faith itself in the Lord, which exists solely with those who are in love to the Lord and in charity toward the neighbor, has that power; and yet not faith, but the Lord from whom faith is. By “Peter” there is meant that faith, as everywhere else in the Word. Upon this is the church built, and against it the gates of hell do not prevail. This faith has the keys of the kingdom of the heavens, and it shuts heaven lest evils and falsities should enter in, and opens heaven for goods and truths. This is the internal sense of these words.

[3] The twelve apostles, like the twelve tribes of Israel, represented nothing else than all the things of such faith (n. 577, 2089, 2129–2130 at the end). Peter represented faith itself, James charity, and John the goods of charity (see the preface to Genesis 18); in like manner as did Reuben, Simeon, and Levi, the firstborn sons of Jacob, in the representative Jewish and Israelitish church, which is plain from a thousand passages in the Word. And as Peter represented faith, the words in question were said to him. From this it is manifest into what darkness those cast themselves, and others with them, who explain all things according to the letter; as those who so explain these words to Peter, by which they derogate from the Lord and arrogate to themselves the power of saving the human race.

2760. CHAPTER 22

The Word as to its internal sense is thus described by John in Revelation:

I saw heaven opened, and behold a white horse, and He who sat upon him was called faithful and true; and in righteousness He doth judge and make war. His eyes were a flame of fire; and upon His head were many diadems; and He had a name written which no one knew but He Himself; and He was clothed in a garment dipped in blood; and His name is called The Word of God. And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean. And He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Revelation 19:11-14, 16.).

What each of these things involves no one can know except from the internal sense. It is manifest that every one of them is something representative and significative, as, that heaven was opened, that the horse was white, that He that sat upon him was faithful and true, and judgeth and maketh war in righteousness; that His eyes were a flame of fire, that upon His head were many diadems, that He had a name written which no one knew but He Himself, that He was clothed in a garment dipped in blood, that the armies which are in heaven followed Him upon white horses, that they were clothed in fine linen white and clean, and that He had upon His garment and upon His thigh a name written. It is said in plain words that it is the Word which is meant, and that it is the Lord who is the Word; for it is said, “His name is called the Word of God,” and then, “He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords.”

[2] From the interpretation of each of the words it is manifest that the Word is here described as to its internal sense. “Heaven being opened,” represents and signifies that the internal sense of the Word is not seen except in heaven, and by those to whom heaven is opened, that is, who are in love to the Lord and thence in faith in Him. The “horse which was white” represents and signifies the understanding of the Word as to its interiors; that a “white horse” is this will be manifest from what follows. That “He who sat upon him” is the Word, and the Lord who is the Word, is evident. He is called “faithful and judging from righteousness” on account of good, and “true and making war from righteousness” on account of truth. His “having upon His head many diadems,” signifies all things of faith. His “having a name written which no one knew but He Himself,” signifies that no one sees what the Word is in its internal sense but Himself, and he to whom He reveals it. “His being clothed in a garment dipped in blood,” signifies the Word in the letter.

The “armies in the heavens which followed Him upon white horses,” signify those who are in the understanding of the Word as to its interiors. “Clothed in fine linen white and clean,” signifies the same in love and thence in faith. The “name written upon His garment and upon His thigh,” signifies truth and good. From all this, and from what there precedes and follows, it is manifest that toward the last period the internal sense of the Word will be opened; but what will then come to pass is also described there (verses 17-21).