465. The blessing, and the glory, and the wisdom, signifies that these are from Divine truth that proceeds from the Lord in the three heavens. This is evident from the signification of "blessing," as meaning the reception of Divine truth and the fructification from it, whence are felicity and eternal life. (That this is the meaning of "blessing" in the Word, see above, n. 340.) It is evident also from the signification of "glory," as being the reception of Divine truth in things interior (see above, n. 34, 288, 345); also from the signification of "wisdom" as being the reception of Divine truth in things inmost, for from this is wisdom. These three, "blessing, glory, and wisdom," are mentioned, because these things are said by the angels of the three heavens (see above, n. 462); and the reception of Divine truth in the lowest or first heaven is called "blessing," the reception of Divine truth in the middle or second heaven is called "glory," and the reception of Divine truth in the inmost or third heaven is called "wisdom." The saying, "The blessing, and the glory, and the wisdom, be unto God unto the ages of ages," signifies that these are in the heavens from Him, for "blessing, glory, and wisdom," are said to be "unto God" when they are with those who are in the heavens, for with them are Divine blessing, Divine glory, and Divine wisdom. This the Lord plainly teaches in John:
Herein is My Father glorified, that ye may bear much fruit, and may become My disciples (15:8). And again:
Father, all Mine are Thine, and all Thine are Mine, and I am glorified in them (17:10). This is like what is said above, "salvation be unto God" (see above, n. 460). Wherefore it was a custom with the ancients to say, "Blessed be God," and "Blessing be to God," likewise, "Glory and wisdom be to God," by which they did not mean that to Him be blessing, glory, and wisdom, since it is from Him that all blessing, glory, and wisdom come; but they meant that these are from Him with all men. They spoke in this way that the things they had received they might ascribe to God only, and nothing to themselves, and because, speaking thus, they spoke from the Divine, and not from themselves.
This page is part of 
© 2000-2001 The Academy of the New Church