According to Swedenborg, wisdom at its heart is a sort of matrix that shapes love into forms so it can be expressed and shared; it gives love tools so it can reach out and affect the world, and it gathers knowledge so that from love it can form ideas and understanding of what it is to be good and how to be good. Ultimately, all wisdom is a reflection of the perfect, infinite, divine wisdom that gives expression to the Lord’s perfect, infinite, divine love.
And sometimes, when the Bible talks of being wise, that is (according to Swedenborg) the kind of wisdom that is meant – a wisdom that seeks knowledge from a love of what is good, so it can use that knowledge for good. At other times, though, “wise” represents perversions of this, with knowledge twisted to other ends.
A somewhat neutral example is the “wise men” of Egypt. They were, according to Swedenborg, people who had an extensive knowledge of the correspondences between spiritual things and natural things, but took an external view of them, using them for worldly knowledge instead of spiritual knowledge.
A negative example is in Revelation 13:14, which says “here is wisdom” and offers 666 as the mark of the beast. Here “wisdom” represents insanity, with knowledge twisted completely to evil ends.
Passages from Swedenborg
Arcana Coelestia (Elliott) n. 5223
- ‘And he sent and called all the magi of Egypt, and its wisemen means in consulting factual knowledge, interior as well as exterior. This is clear from the meaning of ‘the magi’ in the good sense as interior factual knowledge, dealt with below, and from the meaning of ‘wise men’ as exterior factual knowledge, also dealt with below. The reason ‘the magi and wise men of Egypt’ means factual knowledge is that Egypt had been one of the kingdoms where the representative Ancient Church existed, 1278, 2385. But in Egypt the facts known to that Church were the particular objects of care and attention, being knowledge about correspondences, representatives, and meaningful signs. For that knowledge was used to explain what had been written in the books of the Church, and to explain the things that were done in their sacred worship, 4749, 4964, 4966. This was how it came about that ‘Egypt’ meant factual knowledge in general, 1164, 1165, 1186, 1462, as did ‘Pharaoh’ its king too. The leading people among them who were well-versed in and imparted that knowledge were called magi andwise men. The magi were those well-versed in mystical knowledge, the wise men those well-versed in non-mystical, so that the facts known to the magi were interior ones, while those known to the wise men were exterior. This explains why such factual knowledge is meant in the Word by those two kinds of men. But after they began to misuse the Church’s interior factual knowledge and to turn it into magic, Egypt’, and likewise ‘the magi of Egypt and its wise men’, began to mean factual knowledge that led to perversions.
[2] The magi in those times had a knowledge of the kinds of things that belong to the spiritual world, and in their teaching about these they employed the correspondences and the representatives known to the Church. For this reason many of those magi also communicated with spirits and learned the arts of illusion which they used to perform miracles that involved magic. But those who were called the wise men had no interest in anything like this. Instead they provided the answers to hard questions and taught about the causes lying behind natural things. It was primarily in arts such as these that the wisdom of those times consisted, and the ability to practise them was called wisdom. This becomes clear from what is recorded about Solomon in the first Book of Kings,
Solomon’s wisdom surpassed the wisdom of all the sons of the east, and all the wisdom of the Egyptians, so much so that he was wiser than all people – than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol. He spoke three thousand proverbs, and his songs were one thousand and five. In addition he spoke about trees, from the cedars which are in Lebanon even to the hyssop which comes out of the wall. He also spoke about beasts, and about birds, and about creeping things, and about fish. Therefore they came from all peoples to hear the wisdom of Solomon, from all kings of the earth who had heard about his wisdom. 1 Kings 4:30-34.
Also there is what is recorded about the queen of Sheba in the same book,
She came to test him with hard questions; and Solomon gave her an explanation for every matter she mentioned.* There was not a matter** hidden from the king for which he could not give her an explanation. 1 Kings 10:1 and following verses.
[3] From this one may see what was described in those times as wisdom and who exactly those people were who were called wisemen, not only in Egypt but also elsewhere – in Syria, Arabia, and Babel. But in the internal sense ‘the wisdom of Egypt’ means nothing else than knowledge about natural things, while ‘that of the magi’ means knowledge about spiritual realities, so that exterior factual knowledge is meant by ‘the wise men’, and interior factual knowledge by ‘the magi’, ‘Egypt’ meaning knowledge in general, 1164, 1165, 1186, 1462, 4749, 4964, 4966.
Egypt and its wise men had no other meaning in Isaiah,
The princes of Zoan are foolish, the counsel of the wisecounsellors of Pharaoh has become brutish. How does one say to Pharaoh, I am a son of the wise, a son of the kings of old? Where are your wise men now? Isa. 19:11, 12.
Arcana Coelestia (Elliott) n. 7296
- ‘And Pharaoh also called the wise men and sorcerers’ means a misuse of Divine order. This is clear from the meaning of ‘thewise men’ as those with a knowledge of spiritual realities and of their correspondence with natural things; (since these things were of a mystical nature those who studied and taught them were called ‘the wise’ among them. And because the Egyptians devoted themselves to such things they called themselves ‘a son of the wise’ and ‘a son of the kings of old’, as is evident in Isaiah,
How do you say to Pharaoh, I am a son of the wise, a son of the kings of old?
Arcana Coelestia (Elliott) n. 5287
- ‘A man with intelligence and wisdom’ means with regard to inflowing truth and good. This is clear from the meaning of ‘a man with intelligence’ as truth, and of ‘a man with wisdom’ as accompanying good. It should be recognized that ‘a man with intelligence and wisdom’ is not used in the internal sense to mean any actual man such as this but to mean, without reference to any actual person, that which makes someone intelligent and wise – to mean truth and good therefore.
Arcana Coelestia (Elliott) n. 10336
- ‘And I have put wisdom in the heart of everyone wise in heart’ means all those who will and do what is good and true for goodness and truth’s sake. This is clear from the meaning of ‘heart’ as the inmost part of a person, which is called his will, and since that which composes a person’s love constitutes his will, ‘heart’ also means love (for the meaning of ‘heart’ as love, see 3635, 3883-3896, 9050, and for the meaning of it as the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495); from the meaning of ‘the wise in heart’ as one who wills and loves what is good and true for goodness and truth’s sake, for it is the mark of someone ‘wise’, and it is wisdom, to be moved by love to put truths into practice, 10331, and the mark of someone ‘wise in heart’ and wisdom of heart to be moved by love to put good into practice; and from the meaning of ‘putting wisdom in the heart’ as being moved by the Lord, and so by the good of love, to do those things, for the good of love originates in the Lord. All such people will and do what is good and true for goodness and truth’s sake, because good and the truth that goes with good are the Lord as He exists with them; for those things which originate in Him, and so which are His, are also He Himself.
AC 9817
[2] The reason why ‘the wise at heart’ means those who are governed by the good of love is that the presence of wisdom in a person is attributable to the life of heaven in him, also that ‘heart’ means the good of love. In the Word ‘spirit’ and ‘heart’ are expressions that have regard to the life of heaven present with a person, ‘spirit’ being used to mean that life in the understanding part of the person’s mind and ‘heart’ that life in the will part. To the understanding part belongs truth, but to the will part belongs good; the former has to do with faith, but the latter with love. For the understanding receives truths that constitute faith, and the will forms of good that are aspects of love. From this it is evident that by ‘the wise at heart’ those governed by the good of love received from the Lord are meant. The good of love is celestial good, through which spiritual good comes into being; and spiritual good is that which covers celestial good, like garments the body. And since Aaron’s garments represented the Lord’s spiritual kingdom lying adjacent to His celestial kingdom, and the former comes into being through the latter, the present verse goes on to say that ‘thewise at heart’, that is, those governed by the good of love received from the Lord, should make the garments for Aaron and his sons. As regards ‘heart’, that it means the good of love or celestial good, see 3635, 3880, 3883-3896, 9050; and that it therefore means the will, 2930, 3888, 7542, 8910, 9113, 9300, 9495.
Apocalypse Explained (Tansley) n. 844
- (v. 18) Here is wisdom. That this signifies that this is their doctrine in its whole extent, which is considered to be wisdom, although it is insanity, is evident from the signification of here is wisdom, as denoting that all those things that are said concerning the dragon and his two beasts, is the doctrine of those who have separated faith from life, which nevertheless is not wisdom, as it is considered to be, but it is insanity. That these things are meant by here is wisdom, follows from the things which precede, that is, that no one can buy and sell if he has not the mark, or the name of the beast, or the number of his name; which signifies, that no one should learn or teach anything but what is acknowledged, and thence received in doctrine. It may be concluded, therefore, that by wisdom is here meant wisdom in their own eyes, which, nevertheless, is insanity, appearing to them as wisdom.
The reason why insanity is here meant by wisdom is, that those who are in falsities, when they have confirmed themselves in them, believe themselves to be wiser than all others. The case is the same with the evil, who, when they are in their evils, and devise means of doing evil to the good, seem to themselves to be ingenious, indeed wiser than others, although they then appear to the eyes of angels to be mad. This now is why the insanity of those who are in falsities is also called in the Word wisdom and intelligence, as in the following passages:
“Lord of heaven and earth, thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (Matt. xi. 25; Luke x. 21).
“Woe to them that are wise in their own eyes, and intelligent in their own sight” (Isa. v. 21).
“I will punish the fruit of the pride of heart of the king of Assyria, and the glory of his high looks; because he hath said, In the strength of my hand I have done it, and by my wisdom; because I was intelligent” (Isa. x. 12, 13).
“Surely the princes of Zoan are fools, the wise counsellors of Pharaoh; how say ye unto Pharaoh, I am a son of the wise” (Isa. xix. 11).
“The wisdom of the wise shall perish, and the intelligence of the intelligent shall hide itself” (Isa. xxix. 14).
“He casteth the wise men backwards” (Isa. xliv. 25).
“A sword against the inhabitants of Babylon, and against the princes thereof, and against the wise men thereof” (Jer. l. 35).
Hence also the Magi in Babylon and elsewhere were called wise men (as in Dan. ii. 48).
From these passages it is evident, that, in the Word, wisdom is predicated of those who are not wise, and also of those who are insane from falsities. Similarly diadems are ascribed to them, as well as to the dragon (Apoc. xii. 3); and to his beast, in the first verse of this chapter. It is said also concerning the woman who sat on the scarlet beast, that she was clothed in crimson and scarlet, adorned with gold, precious stones and pearls (Apoc. xvii. 4). Similarly the evil are called mighty and powerful, although they are not really so in themselves. Concerning this subject, see above (n. 783).
AE 252
[8] The like is signified by the marriage to which the ten virgins were invited, of whom it is thus written in Matthew:
“The kingdom of heaven is likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. Five of them were wise, and five were foolish. They that were foolish took their lamps and took no oil with them; but the wise took oil in their vessels with their lamps. But while the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. And the wise answered, saying, Lest perchance there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves. While therefore they went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily, I say unto you, I know you not” (xxv. 1-12).
The subject here treated of is conjunction with the Lord by love and faith; the marriage also signifies that conjunction; oil signifies the good of love, and lamps the truth of faith. In order that it may be clear that in everything that the Lord spoke there is a spiritual sense, I wish to unfold this parable more particularly, according to that sense. The kingdom of heaven, which is likened to the ten virgins, signifies heaven and the church; the ten virgins signify all those who belong to the church, ten denoting all, and virgins those who are in the affection of spiritual truth and good, which constitutes the church. This is why Zion and Jerusalem, by which the church is signified, in the Word are called virgins, as the virgin of Zion, and the virgin of Jerusalem, and that it is said in the Apocalypse that the virgins follow the Lamb. By the lamps which they took when they went forth to meet the bridegroom are signified the truths of faith; by the bridegroom is meant the Lord as to conjunction with heaven and the church by love and faith, because a marriage is treated of, by which is signified that conjunction. The five wise virgins, and the five that were foolish signify those of the church who are in faith from love, and those who are in faith without love, just as the wise and foolish mentioned in Matthew vii. 24, 26. By midnight, when the cry was made, is signified the Last Judgment, and in general the last state of the life of man, when he must be adjudged either to heaven or to hell. By the foolish virgins then saying to the wise, “Give us of your oil,” and the wise answering them that they should go to them who sell is signified the state of all after death, that those who have not the good of love in their faith, or the truth of faith from the good of love, are then desirous to procure it for themselves, but in vain, because according to the quality of a man’s life in the world such does he remain. It is now evident therefore what is signified by the wise virgins going in to the marriage, and by the foolish who said, “Lord, Lord, open to us,” receiving for answer, “Verily, I say unto you, I know you not.” By not knowing them is signified that the Lord was not conjoined to them, for spiritual love, and not faith without love, conjoins; for the Lord abides with those who are in love, and thence in faith and these He knows, because He Himself is therein.