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205. He that hath the key of David. That this signifies who has power by means of Divine truth is evident from the signification of key, as being the power of opening and shutting, in this case heaven and hell; for it follows, he that openeth and no man shutteth, and shutteth and no one openeth. Hence by key is here meant the power of saving (as may be seen above, n. 86), because to open heaven, and to shut hell, is to save; also from the representation of David, as being the Lord as to Divine truth. The reason why by David in the Word is meant the Lord, is, that in the Word the Lord is represented as to Divine truth by kings, and by priests as to Divine good, and especially by king David, because he had much care respecting the things of the church, and also wrote the Psalms. (That by kings in the Word is signified Divine truth, and by priests Divine good, may be seen above, n. 31. And, moreover, that by all names of persons and places in the Word spiritual things are signified, which are things pertaining to the church and to heaven, see above, n. 19, 50, 102.) The reason why it is said, he that hath the key of David is, because by David, as just said, is represented the Lord as to Divine truth; and the Lord has all power in the heavens and on earth from Divine good by means of Divine truth; for, in general, good has no power without truth, neither has truth any power without good, for good acts by means of truth. This is why Divine good and Divine truth proceed unitedly from the Lord, and in proportion as they are thus received by the angels, in the same proportion have the angels power: this, therefore, is the reason why the key of David is mentioned. (That all power pertains to truth from good may be seen in the work, Heaven and Hell 228-233, where the power of the angels of heaven is treated of; and also n. 539, in the same work.)
[2] That by David in the Word is meant the Lord is clearly evident from several passages where he is named in the prophets; as in Ezekiel:
"They shall be to me for a people, and I will be to them for a God, and my servant David king over them, that they may all have one shepherd. They shall dwell upon the earth, they and their sons, and the sons of their sons even to eternity; and David my servant shall be a prince to them to eternity" (Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.)
[3] In Zechariah:
"Jehovah shall preserve the tents of Judah first, that the glory of the house of David and the glory of the inhabitant of Jerusalem may not extol itself above Judah. In that day shall Jehovah protect the inhabitant of Jerusalem; and the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem" (Heaven and Hell 20-28). That by Judah is signified the Lord as to celestial love, and the celestial kingdom of the Lord, may be seen above (n. 119). And that by Jerusalem is signified the spiritual kingdom of the Lord, see Arcana Coelestia 402, 3654, 9166). The same is therefore signified by the house of David; therefore it is there said, "the house of David shall be as God, and as the angel of Jehovah;" by God also is meant the Lord as to Divine truth (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similarly by the angel of Jehovah (see above, n. 130, 200). David and his house have also a similar signification in the following passages.
[4] In Isaiah:
"Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given him for a witness to the peoples, a prince and a legislator to the nations" (Arcana Coelestia 2842). By the seed of David, in the spiritual sense, are meant those who are in truths from good from the Lord, and, in an abstract sense, truths themselves which are from good (as may be seen, Arcana Coelestia, 3373, 3380, 10249, 10445), and by throne is meant the spiritual kingdom of the Lord (n. 5313, 6397, 8625). The reason why David is here called a servant, as also above in Ezekiel is, that the term servant is used in the Word of all persons and things that serve and minister (see Arcana Coelestia 3441, 7143, 8241), and the Divine truth proceeding serves and ministers to the Divine good from which it proceeds. That it is the Lord as to Divine truth, or that it is Divine truth proceeding from the Lord, which is meant by David, is clear; for it is said, "in the heavens thou shalt confirm thy truth, and the heavens shall confess thy wonder, thy truth in the congregation of the holy ones." That they are also called holy who are in Divine truths, may be seen just above.
[5] Again:
"I will not profane my covenant; and what is pronounced by my lips will I not change. Once have I sworn by my holiness that I will not lie unto David. His seed shall be to eternity, and his throne as the sun before me, as the moon to eternity, as a faithful witness in the clouds" (Psalms 89:34-37).
That these things are said of the Lord, is evident from the whole of the psalm; for His coming is there treated of, and afterwards the rejection of Him by the Jewish nation. That the Lord is there treated of, and that He is meant by David, is evident from these words in the same Psalm:
"I have found David my servant; with the oil of my holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call me, Thou art my Father, my God, and the rock of my salvation. I also will make him my first-born, higher than the kings of the earth. I will set his throne as the days of the heavens" (vers. 20, 25-27, 29).
By David, by anointed, and by king, as in other passages of the Psalms, the Lord is meant. This may be seen clearly by those who understand the Word spiritually, but obscurely by those who understand it only naturally. The same is clear in the same:
"Thy priests shall be clothed with justice, and thy saints shall sing for joy; for thy servant David's sake turn not away the face of thine anointed; there will I make the horn of David to bud: I will ordain a lamp for mine anointed, upon himself shall his crown flourish" (Psalm 132:9, 10, 17, 18).
Here also the Lord is meant by David and by anointed; for He is treated of in this Psalm; as is plain from what goes before, where it is said:
"He sware unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob; lo, we have heard of it at Ephratah" (Bethlehem). "We will go into his habitations, we will worship at his footstool" (ver. 2, 4-7).
[6] In order that David might represent the Lord as to Divine truth, the Lord willed to be born of the house of David, and also to be called the son of Jesse; but when He put off the Human from the mother, and put on that from the Father, which is the Divine Human, He was then no longer David's son. This is meant by the words of the Lord to the Pharisees: Jesus said to the Pharisees,
"What think ye of the Christ? whose Son is he? They said unto him, David's. He saith unto them, How then doth David by the spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footsool? If David then call him Lord, how is he his son?" (Matthew 22:42-45; Luke 20:41-44).
That the Lord glorified His Human, that is, put off the human from the mother, and put on the Human from the Father, which is the Divine Human, may be seen in Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4, 19:25, 26. That the same is meant by the keys given to Peter as by the key of David - that the Lord has all power, and that He has this power by means of His Divine truth, will be seen in the article which now follows.
205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)
It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)
[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:
They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)
[3] In Zechariah:
Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).
[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:
Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1(Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.
[5] In the same:
I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).
That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:
I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).
The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:
Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);
here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:
He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).
[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:
Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).
That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in Matthew 12:46-49; Mark. Mark 3:31-35 end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.
Footnotes:
1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.
205. "Habens clavem Davidis." - Quod significet cui potentia est per Divinum Verum, constat ex significatione "clavis", quod sit potentia aperiendi et claudendi, hic caelum et infernum; nam sequitur, "aperiens et nemo claudit, ac claudens et nemo aperit"; inde per "clavem" hic intelligitur potentia salvandi (ut supra, n. 86), quoniam aperire caelum et claudere infernum est salvare: et ex repraesentatione Davidis, quod sit Dominus quoad Divinum Verum. Quod in Verbo per "Davidem" intelligatur Dominus, est quia per reges in Verbo repraesentatus est Dominus quoad Divinum Verum, et per sacerdotes ibi Dominus quoad Divinum Bonum, et per regem Davidem imprimis, quia is multam curam de rebus ecclesiae habuit, et quoque Psalmos scripsit. (Quod per "reges" in Verbo significetur Divinum Verum, et per "sacerdotes" Divinum Bonum, videatur supra, n. 31; et praeterea per omnia nomina personarum et locorum in Verbo significantur res spirituales, quae sunt res ecclesiae et caeli, n. 19, 50, 102(a)). Quod dicatur "habens clavem Davidis", est quia per Davidem, ut nunc dictum est, repraesentatus est Dominus quoad Divinum Verum, et omnis potentia in caelis et in terris est Domino ex Divino Bono per Divinum Verum: in genere enim bono absque vero non est aliqua potentia, nec vero absque bono, nam bonum agit per verum; inde est, quod Divinum Bonum et Divinum Verum unita procedant a Domino, et quantum illa conjunctim recipiuntur ab angelis, tantum hi potentiae sint. Inde nunc est quod dicatur "clavis Davidis." (Quod omnis potentia sit veris ex bono, videatur in opere De Caelo et Inferno 228-233, ubi agitur De Potentia Angelorum Caeli, et quoque n. 539 ibi.)
[2] Quod per "Davidem" in Verbo intelligatur Dominus, constat manifeste ex quibusdam locis ubi nominatur apud Prophetas:
– Ut apud Ezechielem,
"Erunt Mihi in populum, et Ego ero illis in Deum, et servus meus David Rex super eos, ut Pastor unus sit omnibus illis:.... habitabunt super terra.... illi et filii illorum et filii filiorum illorum usque in aeternum; et David servus meus princeps illis in aeternum" (37:23-25);
apud Hoscheam,
"Revertentur filii Israelis, et quaerent Jehovam Deum suum, et Davidem Regem suum, et cum timore venient ad Jehovam et ad bonum Ipsius in extremitate dierum" (3:5);
"quaerent Jehovam Deum suum, et Davidem Regem suum", dicitur, quia per "Jehovam" in Verbo intelligitur Dominus quoad Divinum Bonum, quod est Divinum Esse, et per "Davidem Regem" Dominus quoad Divinum Verum, quod est Divinum Existere. (Quod per "Jehovam" in Verbo intelligatur Dominus quoad Divinum Bonum, videatur in Arcanis Caelestibus, n. 732, 2586, 2807, 2822, 3921, 1
4253(b), 4402, 7010, 9167, 9315.)
[3] Apud Sachariam,
"Servabit Jehovah tentoria Jehudae primo, ut non extollat se gloria domus Davidis et gloria habitatoris Hierosolymae super Jehudam: in die illo proteget Jehovah habitatorem Hierosolymae, .... et domus Davidis sicut Deus et sicut Angelus Jehovae coram illis;.... et effundam super domum Davidis et super habitatorem Hierosolymae spiritum gratiae:.... in die illo erit fons apertus domui Davidis et habitatoribus Hierosolymae" (12:7, 8, 10 2
, (ac) cap. 13:1);
agitur hic de adventu Domini, et tunc de salvatione illorum qui e regno spirituali Ipsius sunt; per "tentoria Jehudae" intelligitur regnum caeleste, et per "domum Davidis et habitatorem Hierosolymae" regnum spirituale. Regnum spirituale constituitur ab illis in caelo et in terra qui in Divino Vero sunt, et regnum caeleste ab illis qui in Divino Bono (videatur mox supra, n. 204(b)). Ex his constare potest quid per illa verba intelligitur, quod nempe duo illa regna unum agent, nec extollet se unum supra alterum. (De binis illis Regnis videatur in opere De Caelo et Inferno 20-28.) Quod per "Jehudam" significetur Dominus quoad amorem caelestem, et regnum caeleste Domini, videatur supra (n. 119); et quod per "Hierosolymam" regnum spirituale Domini, in Arcanis Caelestibus (n. 402, 3654, 9166): idem itaque per "domum Davidis"; quapropter ibi dicitur, "Domus Davidis sicut Deus et sicut Angelus Jehovae"; per "Deum" etiam intelligitur Dominus quoad Divinum Verum (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similiter per "Angelum Jehovae" (videatur supra, n. 130(b), 200).
[4] Simile per "Davidem" et ejus "domum" significatur etiam in sequentibus his locis:
– Apud Esaiam,
"Inclinate aurem vestram, et ite ad Me, audite et vivat anima vestra, et feriam vobis foedus aeternum, misericordias Davidis firmas; en Testem populis dedi Ipsum, Principem et Legislatorem 3
haec de Domino, qui ibi est "David." Apud Davidem,
"In caelis confirmabis veritatem tuam; pepigi foedus Electo meo, juravi Davidi servo meo, usque in aeternum firmabo semen tuum, et aedificabo in generationem et generationem thronum tuum; et confitebuntur caeli mirabile tuum, 4
Jehovah, et veritatem tuam in congregatione sanctorum" (Psalms 89:3-6 [B.A. 2-5]);
haec etiam de Domino dicta sunt et non de Davide, nam dicitur, "Juravi Davidi servo meo, usque in aeternum firmabo semen tuum, et aedificabo in generationem et generationem thronum tuum"; non enim quadrant cum Davide, cujus non semen nec thronus in aeternum firmata sunt; et tamen juravit Jehovah, ac juramentum a Jehovah est confirmatio a Divino irrevocabilis (videatur n. 2842). Per "semen Davidis" in sensu spirituali intelliguntur illi qui in veris ex bono sunt a Domino, ac in sensu abstracto ipsa vera quae ex bono (videatur n. 3373, 3380, 10249, 10445); et per "thronum" intelligitur regnum Domini spirituale (n. 5313, 5
). Quod David dicatur "servus meus" (ut quoque apud Ezechielem, supra, 37:23-25), est quia "servus" in Verbo dicitur omnis qui et omne quod inservit et ministrat (n. 3441, 7143, 8241), ac Divinum Verum procedens inservit et ministrat Divino Bono a quo procedit: quod sit Dominus quoad Divinum Verum, seu quod sit Divinum Verum procedens a Domino, quod per "Davidem" intelligitur, patet, nam dicitur, "In caelis confirmabis veritatem tuam", et "Confitebuntur caeli... veritatem tuam in congregatione sanctorum"; quod etiam "sancti" dicantur illi qui in Divinis Veris sunt, videatur mox supra (n. 204).
[5] Apud eundem,
"Non profanabo foedus meum, et pronuntiatum labiorum meorum non mutabo; semel juravi per sanctitatem meam, si Davidi mentiar, semen Ipsius in aeternum erit, et thronus Ipsius sicut sol coram Me, sicut luna firmus in aeternum, Testis in nubibus fidelis (Psalms 89:35-38 [B.A. 34-37]);
quod haec de Domino dicta sint, patet in toto illo psalmo, ibi enim agitur de adventu Ipsius, et dein de reprobatione Ipsius a gente Judaica; quod de Domino ibi agatur, et Ipse per "Davidem" ibi intelligatur, constat ex his verbis in eodem psalmo,
"Inveni Davidem servum meum; oleo sanctitatis meae unxi Ipsum;... ponam in mari manum Ipsius, et in fluviis dextram Ipsius; Ille vocabit Me, Pater meus Tu, Deus meus et Petra salutis meae: Ego Primogenitum dabo Eum, altum regibus terrae;... ponam thronum Ipsius sicut dies caelorum" (vers. Ps. 89:21, 26-28, 30 [B.A. 20 25-27, 29]).
Per "Davidem", per "Unctum" et per "Regem" etiam alibi in Psalmis intelligitur Dominus, quod clare videre possunt illi qui spiritualiter intelligunt Verbum, sed obscure illi qui modo naturaliter; prout in his apud eundem,
"Sacerdotes tui induentur justitia, et sancti tui jubilabunt, propter Davidem servum tuum, ne avertas facies Uncti tui;... ibi germinare faciam cornu Davidi, disponam lucernam Uncto meo, ... super Ipso florebit corona Ipsius" (Psalms 132:9, 10, 17, 18);
etiam ibi intelligitur Dominus per "Davidem" et per "Unctum", nam agitur de Ipso in eo psalmo, ut manifeste patet ab antecedentibus ibi, ubi dicitur,
"Juravit Jehovae, ... si dedero somnum oculis meis, ... usque dum invenero locum Jehovae, habitacula forti Jacobi; ecce audivimus de Eo in Ephrathah" (Bethlechem), ... intrabimus in habitacula Ipsius, incurvabimus nos scabello pedum Ipsius" (vers. 2, 4-7).
[6] Ut David repraesentaret Dominum quoad Divinum Verum, ideo voluit Dominus nasci ex domo Davidis et quoque dici "Davidis Filius", "Stirps et Progenies", tum "Radix Jischaji"; sed cum Dominus exuit humanum ex matre, et induit Humanum ex Patre, quod est Divinum Humanum, tunc non amplius filius illius fuit. Hoc intelligitur per Domini Verba ad Pharisaeos,
Jesus dixit Pharisaeis, "Quid vobis videtur de Christo? cujus filius est? Dixerunt Ipsi, Davidis. Dixit eis, Quomodo David per spiritum vocat Ipsum Dominum? dicens, Dixit Dominus Domino meo, Sede ad dextram meam usque dum posuero inimicos tuos scabellum pedum tuorum: si ergo David vocat Ipsum Dominum, quomodo filius ejus est?" (Matthaeus 22:42-45; Luca 20:41-44.)
Quod Dominus glorificaverit Humanum suum, hoc est, exuerit humanum ex matre ac induerit Humanum ex Patre, quod est Divinum Humanum, videatur in Doctrina Novae Hierosolymae (n. 293-295, 298-310.) Inde est quod non filius Davidis esset, sicut nec filius Mariae, quam
ideo non vocavit illam matrem suam, sed "mulierem" (Matthaeus 12:46-49; Marcus 3:31 ad fin. : Luca 8:19-21; Johannes 2:4; 19:25, 26).
Quod simile intelligatur per "clavem Petri" quod per clavem Davidis", nempe quod Domino sit omnis potestas, et quod Ipsi potestas sit per Divinum suum Verum, videbitur in nunc sequenti articulo.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
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6. The editors made a correction or note here.