465. Blessing, [and] glory, and wisdom.- That this signifies that these are from the Divine Truth which proceeds from the Lord in the three heavens, is evident from the signification of blessing, as denoting the reception of Divine Truth and fructification thence, from which are happiness and eternal life, that these are meant by blessing in the Word, may be seen above (n. 340); and from the signification of glory, as denoting the reception of Divine Truth in interior things; concerning this see above (n. 34, 288, 345): and from the signification of wisdom, as denoting the reception of Divine Truth in inmost things, for thence is wisdom. These three, blessing, glory, and wisdom, are named, because uttered by the angels of the three heavens, as may be seen above (n. 462); and the reception of Divine Truth in the ultimate or first heaven is called blessing, in the middle or second heaven, glory, and in the inmost or third heaven, it is called wisdom. But it is said," blessing, [and] glory, and wisdom, be unto God unto the ages of the ages," which signifies that they are in the heavens from Him, since blessing, glory, and wisdom are said to be unto God when they are with those who are in the heavens, for these are they with whom the Divine blessing, the Divine glory, and the Divine wisdom are. This the Lord also teaches in John:
"Herein is my Father glorified, that ye bear much fruit; and ye shall be my disciples" (xv. 8).
And again:
Father, "all things that are mine are thine, and thine are mine, and I am glorified in them" (xvii. 10).
This is similar to what was said above, "salvation be unto our God" (n. 460); wherefore it was a religious custom with the ancients to say, "Blessed be God," and Blessing be to God," also, "glory and wisdom be to God," by which they did not mean that blessing, glory, and wisdom are to Him, since all blessing, glory, and wisdom come from Him; but they meant that these are with every one from Him. They spoke thus in order to ascribe everything that they received to God alone, and nothing to themselves, and in order that might they thus speak from the Divine, and not from themselves.
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