9671. Of blue, and crimson, and scarlet double-dyed, and fine twined linen. That this signifies the goods of love and of faith conjoined there, is evident from the signification of “blue” [hyacinthinum] as being the celestial love of truth (see n. 9466); from the signification of “crimson,” as being the celestial love of good (n. 9467); from the signification of “scarlet double-dyed,” as being spiritual good (n. 4922, 9468); and from the signification of “fine twined linen,” as being truth from a celestial origin (n. 9469). From this it is plain that by these four are signified the goods of love and of faith conjoined in the uniting medium. The case herein is this. Those in heaven who bear relation to the uniting medium represented by the veil, have the goods of love and the goods of faith conjoined together in themselves; for through the goods of love they are conjoined with the celestial who are in the inmost heaven, and through the goods of faith with the spiritual who are in the middle heaven; for the good of love to the Lord is called “celestial good;” and the good of faith in Him is called “spiritual good.”

[2] Those in heaven who bear relation to the uniting medium are called “celestial spiritual” and “spiritual celestial;” the former are represented in the Word by Joseph, and the latter by Benjamin. (That in the representative sense “Joseph” denotes the celestial spiritual, see n. 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526; and that “Benjamin” denotes the spiritual celestial, n. 3969, 4592; and thus that “Joseph” denotes the internal uniting medium, and “Benjamin” the external uniting medium, n. 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822. What the celestial spiritual is, and what the spiritual celestial, see n. 1577, 1824, 2184, 4585, 4592, 4594.)

[3] From the opposites also, which are in the hells, it is known of what nature is the distinction between the celestial and the spiritual in the heavens. Those in the hells who are opposite to the celestial are called “genii;” and those in the hells who are opposite to the spiritual are called “spirits.” The genii, who are opposite to the celestial, are at the back; but the spirits, who are opposite to the spiritual, are in front; and the intermediate ones are at the sides. The genii, being opposite to the celestial, are in more interior evil than the spirits. (Concerning both of these from experience, see n. 5977, 8593, 8622, 8625.) The hell of the genii is quite separate from that of the spirits, insomuch that they who are in the one cannot pass into the other; for there are intermediate ones there who conjoin them, who are opposite to the intermediate ones in the heavens.

2724. And called there on the name of the God of eternity. That this signifies worship therefrom, is evident from the signification of “calling upon the name of God,” as being worship (see n. 440). They who were of the Ancient Church did not by a name understand the name, but all the quality (see n. 144-145, 440, 768, 1754, 1896, 2009); and thus by the “name of God” all that in one complex by which God was worshiped, consequently everything of love and faith; but when the internal of worship perished, and only the external remained, they then began to understand by the name of God nothing else than the name, so much so that they worshiped the name itself, feeling no care about the love and the faith from which they worshiped. On this account the nations began to distinguish themselves by the names of their gods; and the Jews and Israelites set themselves up above the rest, because they worshiped Jehovah, placing the essential of worship in uttering the name and invoking it, when in truth the worship of a name only is no worship, and may also be found among the worst of men, who thereby profane the more.

[2] But as by the “name of God” everything of worship is signified, that is, everything of love and faith from which He is worshiped, it is therefore evident what is meant by “hallowed be Thy Name,” in the Lord’s Prayer (Matthew 6:9); also by what the Lord said:

Ye shall be hated for My name’s sake (Matthew 10:22).

If two shall agree on earth as touching anything that they shall ask, it shall be done for them by My Father who is in the heavens; for where two or three are gathered together in My name, there am I in the midst of them (Matthew 18:19-20).

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake, shall receive a hundredfold, and shall inherit eternal life (Matthew 19:29).

Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord (Matthew 21:9).

Jesus said, Ye shall not see Me henceforth till ye shall say, Blessed is He that cometh in the name of the Lord (Matthew 23:39).

Ye shall be hated of all nations for My name’s sake; and then shall many be offended, and shall betray one another, and shall hate one another (Matthew 24:9-10).

As many as received Him, to them gave He power to become the sons of God, to them that believe on His name (John 1:12).

He that believeth not is judged already, because he hath not believed on the name of the only begotten Son of God (John 3:18).

Jesus said, Whatsoever ye shall ask in My name, that will I do (John 14:14-15; 15:16; 16:23-24, 26-27).

Jesus said, I have manifested Thy name unto the men (John 17:6).

Holy Father, keep them in Thy name whom Thou hast given Me, that they may be one, as We are (John 17:11-12).

I have made known unto them Thy name, and will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:26).

That ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

Besides very many passages in the Old Testament, in which by the “name” of Jehovah and of God the name is not meant, but everything of love and faith from which is worship.

[3] But they who worship a name only, without love and faith, are thus spoken of in Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But I will confess unto them, I know you not; depart from Me ye that work iniquity (Matthew 7:22-23).

When as before said the men of the church became external, from being internal, and began to place worship in a name alone, they then no longer acknowledged one God, but many. For it was a common thing for the ancients to add something to the name of Jehovah, and thereby call to mind some benefit or attribute of His, as in the passage before us, “he called upon the name of the God of eternity;” and in the following chapter (22), “Abraham called the name of that place, Jehovah-jireh,” that is, “Jehovah shall see” (verse 14). “Moses built an altar, and called the name of it Jehovah-nissi,” that is, “Jehovah my banner” (Exodus 17:15); “Gideon built an altar there unto Jehovah, and called it Jehovah-shalom” that is, “Jehovah of peace” (Judges 6:24); besides other places. From this it came to pass that they who placed worship in a name only, acknowledged so many gods; and also that among the Gentiles, especially in Greece and at Rome, so many gods were acknowledged and worshiped; whereas the Ancient Church, from which the epithets emanated, never worshiped but one God, reverenced under so many names, because by the “name” they understood the quality.