8705. And bring thou the words unto God. That this signifies mediation and intercession, is evident from the signification of "bringing the words unto God," when said of the Divine truth, as being to mediate with the Divine Itself and to intercede, for he who mediates and intercedes brings the matters to Him who gives aid. Mediation and intercession are of the Divine truth, because this is nearest with the Divine good, which is the Lord Himself. That the Divine truth is nearest with the Divine good, which is the Lord, is because it proceeds immediately from Him. As the occasion offers, it shall here be told how the case is with the Lord's mediation and intercession. They who believe that there are three Persons who constitute the Divine and who together are called one God, from the sense of the letter of the Word, have no other idea of mediation and intercession than that the Lord sits at the right hand of His Father, and speaks with Him as man with man, and brings the supplications of men to the Father, and entreats that for His sake, because He suffered the cross for the human race, He may pardon them and have mercy. Such is the idea of intercession and mediation which every simple person has from the sense of the letter of the Word. [2] But be it known that the sense of the letter is according to the apprehension of simple men, in order that they may be introduced into interior truths themselves; for the simple cannot have any other idea of the heavenly kingdom than as of an earthly kingdom, nor any other idea of the Father than as of a king on the earth, and of the Lord than as of the son of a king who is the heir of the kingdom. That the simple have such an idea, is plainly evident from the idea of the Lord's apostles themselves about His kingdom; for at first they believed, like the rest of the Jews, that the Lord as the Messiah would be the greatest king upon the earth, and would raise them to a height of glory above all the nations and peoples on the whole globe. But when they heard from the Lord Himself that His kingdom is not on earth but in heaven; then neither could they think otherwise than that His kingdom in heaven is altogether like a kingdom on the earth. And therefore James and John asked that in His kingdom the one might sit on His right hand and the other on His left; and the rest of the apostles, who also wanted to become great in that kingdom, had indignation, and disputed among themselves which of them should be greatest there. And as such an idea cleaved to them and could not be rooted out, the Lord indeed said unto them that they should "sit on twelve thrones judging the twelve tribes of Israel" (see Mark 10:37, 41; Luke 22:24, 30; Matt. 19:28); but they did not then know what the Lord meant by the "twelve thrones," and by the "twelve tribes," and by "judgment." [3] From all this it can now be seen what the idea is, and whence it is, concerning the Lord's mediation and intercession with the Father. But he who knows the interior things of the Word has a totally different notion about the Lord's mediation and His intercession, namely, that He does not intercede as a son with a royal father on earth, but as the Lord of the universe with Himself, and as God of Himself, for the Father and He are not two, but are one, as He Himself teaches (John 14:8-11). He is called "Mediator" and "Intercessor," because by "the Son" is meant the Divine truth, and by "the Father" the Divine good (see n. 2803, 2813, 3704), and mediation is effected through the Divine truth, because by means of it access is given to the Divine good; for the Divine good cannot be approached, because it is like the fire of the sun, but the Divine truth, because it is like the light therefrom, which gives to man's sight, which is of faith, passage and access (n. 8644). Hence it can be seen what mediation and intercession are. It shall be told further whence it is that the Lord Himself, who is the Divine good itself and the Sun itself of heaven, is called "a Mediator and Intercessor with the Father." [4] When the Lord was in the world, and before He was fully glorified, He was the Divine truth; wherefore at that time there was mediation, and He interceded with the Father, that is, with the Divine good itself (John 14:16, 17; 17:9, 15, 17). But after He was glorified as to the Human, He is called "Mediator and Intercession" for this reason, that no one can think of the Divine Itself unless he presents to himself the idea of a Divine Man; still less can anyone be conjoined through love with the Divine Itself except by means of such an idea. If anyone without the idea of a Divine Man thinks of the Divine Itself, he thinks indeterminately, and an indeterminate idea is no idea; or he conceives an idea of the Divine from the visible universe without an end, or with an end in obscurity, which idea conjoins itself with the idea of the worshipers of nature, and also falls into nature, and thus becomes no idea. From this it is evident that there would not be any conjunction with the Divine through faith, nor through love. All conjunction requires an object, and the conjunction effected is according to the quality of the object. For this reason the Lord as to the Divine Human is called "a Mediator" and "an Intercessor," but He mediates and intercedes with Himself. That the Divine Itself cannot be apprehended by any idea, is evident from the Lord's words in John:
No one hath ever seen God; the only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). Ye have never heard the voice of the Father, nor seen His shape (John 5:37). [5] Nevertheless, what is remarkable, all who think from themselves or from the flesh about God, think of Him indeterminately, that is without any determinate idea; whereas they who think of God not from themselves, nor from the flesh, but from the spirit, think about Him determinately, that is, they present to themselves an idea of the Divine under a human form. So the angels in heaven think of the Divine, and so the wise ancients thought, to whom also, when the Divine Itself appeared, it appeared as a Divine Man; for the Divine passing though heaven is a Divine Man. The reason is that heaven is a Grand Man, as has been shown at the end of many chapters. From all this it is evident of what sort are the intelligent of the world, and of what sort are the intelligent of heaven; namely, that the intelligent of the world remove from themselves the idea of the human; and consequently between their minds and the Divine there is no mediation, whence they have thick darkness; whereas the intelligent of heaven have an idea of the Divine in the Human; thus the Lord is to them mediation, and consequently in their minds there is light.