9809. That he may minister in the priest’s office to Me. That this signifies a representative of the Lord, is evident from the representation of “the priest’s office,” as being in the supreme sense every office which the Lord discharges as the Savior; and whatever He does as the Savior is from Divine love, thus from Divine good, for all good is of love. For this reason also by “the priest’s office” in the supreme sense is signified the Divine good of the Lord’s Divine love. There is Divine good, and there is Divine truth; Divine good is in the Lord, and therefore it is His being, which in the Word is called “Jehovah;” but Divine truth is from the Lord, and therefore it is the coming-forth from this being, which in the Word is meant by “God;” and as that which comes forth from Him is also Himself, therefore also the Lord is Divine truth, which is His Divine in the heavens. For the heavens come forth from Him, because the angels who are there are receptions of His Divine; the celestial angels being receptions of the Divine good which is from Him, and the spiritual angels being receptions of the Divine truth which is thence derived. From all this it can be seen what of the Lord was represented by the priestly office, and what of the Lord was represented by the kingly office; namely, by the priestly office the Divine good of His Divine love, and by the kingly office the Divine truth thence derived.

[2] That by the priestly office was represented the Divine good of the Lord’s Divine love, thus every office which the Lord discharges as the Savior is evident from the following passages in the Word, in David:

The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of strength out of Zion; rule Thou in the midst of Thine enemies. Thy people is one of readinesses in the day of Thy strength, in the honors of holiness from the womb of the dawn, Thou hast the dew of Thy birth. Jehovah hath sworn, and will not repent, Thou art a priest forever, according to My word, Melchizedek. The Lord at Thy right hand hath smitten kings in the day of His anger; He hath judged among the nations; He hath filled with dead bodies; He hath smitten the head over much land. He shall drink of the stream in the way: therefore shall He lift up the head (Psalms 110:1-7).

From this it is plain what the Lord is as a priest, consequently what the priestly office represented in the Lord, namely, all the work of the salvation of the human race; for in this passage the subject treated of is the Lord’s combats with the hells, while He was in the world, through which He acquired for Himself Divine omnipotence over the hells, by virtue of which He saved the human race, and also saves at this day all those who receive Him. It is this salvation itself, because it is from the Divine good of the Divine love, by virtue of which it is said of the Lord, “Thou art a priest forever, according to My word, Melchizedek.” “Melchizedek” means “the king of righteousness”; and the Lord was so called from the fact that He became righteousness, and thereby salvation (according to what was shown above, n. 9715).

[3] But as each particular expression in the above Psalm contains arcana concerning the Lord’s combats while He was in the world, and these cannot be revealed without the internal sense, therefore they may here be briefly unfolded. “The saying of Jehovah unto My Lord” signifies that it is said of the Lord while He was in the world (that by “the Lord” here is meant the Lord as to the Divine Human is evident in Matthew 22:41-43, in Mark 12:35-36, and in Luke 20:41-44). “Sit thou at My right hand” signifies the omnipotence of Divine good through the Divine truth which the Lord then was, and from which He fought and conquered (that “sitting at the right hand” denotes a state of power, and that when said of the Divine it denotes omnipotence, see n. 3387, 4592, 4933, 7518, 7673, 8281, 9133; and that all the power of good is through truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643).

[4] “Until I make Thine enemies Thy footstool” signifies until the evils which are in the hells shall be subjugated and made subject to his Divine power. “Jehovah shall send forth the scepter of strength out of Zion” signifies power then from celestial good (that “Zion” denotes this good, see n. 2362, 9055). “Rule Thou in the midst of Thine enemies” signifies that this good has dominion over evils; evils are meant by “enemies” because they are opposed to the Divine, and specifically to the Lord. “Thy people is one of readinesses in the day of Thy strength” signifies the Divine truths then fighting. “In the honors of holiness” signifies which are from the Divine good. “From the womb of the dawn, Thou hast the dew of Thy birth,” signifies conception from the Divine good itself from which He had Divine truth. “Jehovah hath sworn and will not repent” signifies what is stable and certain.

[5] “Thou art a priest forever” signifies the Divine good of the Divine love in Him. “According to My word, Melchizedek,” signifies that His Divine Human is the like; “Melchizedek” means “king of righteousness,” thus that Jehovah became righteous through combats and victories (n. 9715). “The Lord at Thy right hand” signifies the Divine truth which is then from Him, through which He has omnipotence, as above. “Hath smitten kings in the day of His anger” signifies the destruction then of falsities; “the day of anger” was when He fought against evils and destroyed them; “kings” denote truths, and in the opposite sense falsities (n. 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148). “He hath judged among the nations” signifies the dispersion of evils; for “nations” denote goods, and in the opposite sense evils (n. 1259, 1260, 1849, 6005). “He hath filled with dead bodies” signifies thus spiritual death, which is the total deprivation of truth and good. “He hath smitten the head over much land” signifies the casting down of the infernal love of self into the hells, and its damnation. “He shall drink of the stream in the way, therefore shall He lift up the head,” signifies the endeavor to emerge by means of reasonings about truths. This is the sense of the above words which is perceived in heaven when this Psalm is read by man.

[6] As the priestly office was representative of the Lord in respect to all the work of salvation from Divine love, therefore also all Divine worship belonged to the office of the priest; which worship at that time consisted chiefly in offering burnt-offerings, sacrifices, and meat-offerings, and in arranging the breads of faces upon the table, in lighting the lamps every day, and in burning incense; consequently in making expiation for the people and in remitting sins. Moreover, when the priests were at the same time prophets, it also consisted in unfolding the Divine law, and in teaching. That Aaron with his sons performed all these things is evident from the institution of the priest’s office in Moses. That all these things were representative of the Lord’s works of salvation, is manifest; wherefore also that part of the sacrifices and meat-offerings which was for Jehovah, that is, for the Lord, was given to Aaron; in like manner the firstfruits of various kinds, and also the tithes (see Exodus 29:1-36; Leviticus 7:35-36; 23:15-21; 27:21; Numbers 5:6-10; 18:8-20, and 25 to the end; Deuteronomy 18:1-5), and the firstborn; but instead of all the firstborn of men were the Levites, who were given as a gift to Aaron (Numbers 1:47; 3:9), for the reason that they belonged to Jehovah (Numbers 3:12-13, 40-45).

[7] As the Lord in respect to the whole work of salvation was represented by the high-priest, and the work of salvation itself by his office, which is called the priesthood, therefore no inheritance and portion with the people was given to Aaron and his sons, for it is declared that Jehovah God is their inheritance and portion (Numbers 18:20); neither was any portion given to the Levites, because they belonged to Aaron (Numbers 26:58-63; Deuteronomy 10:9; 18:1-2). For the people represented heaven and the church, but Aaron with his sons and with the Levites represented the good of love and of faith which makes heaven and the church, thus they represented the Lord from whom is this good. For this reason the land was granted to the people for an inheritance, but not to the priests, for the Lord is in them, but not among them as one of them and distinct from them.

[8] The like is involved in these words from Isaiah:

Ye shall be called the priests of Jehovah, the ministers of our God; ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves (Isaiah 61:6); where “eating the wealth of the nations” denotes to appropriate goods to themselves; “boasting themselves in their glory” denotes to enjoy truths, thus to have joy and happiness from both. (That “nations” denote goods, see n. 1259, 1260, 4574, 6005; and that “glory” denotes truth from the Divine, n. 9429.)

[9] In the Word throughout “kings” and “priests” are mentioned in a series, also “kings,” “princes,” “priests,” and “prophets;” and in the internal sense by “kings” are there signified truths in the complex; by “princes,” primary truths; by “priests,” goods in the complex; and by “prophets,” doctrines, as in the book of Revelation:

Jesus Christ hath made us kings and priests (Revelation 1:6; 5:10).

The house of Israel were ashamed, they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:26).

In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be amazed, and the prophets shall marvel (Jeremiah 4:9).

At that time they shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets (Jeremiah 8:1).

(That by “kings” in the sense abstracted from persons are signified truths in the complex, see n. 1672, 2015, 2069, 4581, 4966, 5044, 6148; that by “princes” are signified primary truths, n. 1482, 2089, 5044; that “priests” denote goods, n. 1728, 2015, 3670, 6148; and that “prophets” denote doctrines derived from these things and concerning them, n. 2534, 7269) The kingly office of the Lord is also signified by His name “Christ,” “Anointed,” “Messiah”; and His priestly office by His name “Jesus,” for “Jesus” means “Savior” or “Salvation,” concerning which it is thus written in Matthew:

The angel appeared unto Joseph in a dream, and said, Thou shalt call His name Jesus, for He shall save His people from their sins (Matthew 1:21).

As this belonged to the priest’s office, therefore the like was represented by the office of the high priest who made expiation for the people for sins (Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 1 5:18; 9:7; 15:15, 30).

[10] Seeing that evil cannot possibly be joined to good, because they have aversion for each other, therefore purifications of various kinds were commanded for Aaron and his sons when they ministered in the priest’s office, whether at the altar, or in the Tent of meeting; and it was also commanded that the high priest was not to marry any but a virgin; not a widow, nor one divorced, nor a harlot (Leviticus 21:13-15); that those of the sons of Aaron who were unclean “if they should eat of the sanctified things, were to be cut off” (Leviticus 22:2-9); that “no one of the seed of Aaron in whom was a blemish should offer bread” (Leviticus 21:17-21); that “the high priest was not to shave his head, to rend his garments, to defile himself with any dead body, not even of his father and his mother, and that he was not to go out of the sanctuary” (Leviticus 21:10-12). As before said, these and many other laws were enacted for the reason that the high priest represented the Lord as to Divine good; and good is of such a nature that evil cannot be joined to it, for good shuns evil, and evil dreads good as hell dreads heaven; and therefore no conjunction of them is possible.

[11] But as for truth, it is of such a character that falsity can be joined to it; yet not the falsity in which there is evil; but that in which there is good, such as there is with little children, and with boys and girls while they are as yet in innocence, and with well-disposed Gentiles who are in ignorance; and such as there is with all who are in the literal sense of the Word, and who remain in the doctrine thence derived, and who nevertheless have the good of life as their end; for this good, as the end, drives away all the malevolence of falsity, and by applying itself forms the falsity into a certain likeness of truth.

9643. And thou shalt make forty bases of silver. That this signifies full support by means of truth, is evident from the signification of “forty,” as being what is full (see n. 9437); from the signification of “bases,” as being support, for bases support; and from the signification of “silver,” as being truth (n. 1551, 2954, 5658, 6112, 6914, 6917, 7999). The reason why the bases were of “silver,” and the planks were overlaid with “gold,” was that by the “planks” is signified good, and by the “bases” truth, and good has power and thus support through truth (that good has power through truth, see n. 6344, 6423, 9327, 9410; also that “gold” signifies good, and “silver” truth, n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510). That good has power through truth, is because truth is the form of good, and good has quality thereby; for where there is quality, there is form. In this way good has that whereby it can work on other things in this or in that manner. From this it is that good has ability, but not determined to anything except by means of truth. Ability determined is actual power, consequently is supporting power.

[2] Moreover, the bases correspond to the feet and soles of the feet in man; and in general to the bones which support all the fleshy part of the body; and by “the feet” and “the bones” in like manner is signified the truth which supports; and by “the fleshy part” in the body is signified the good which supports itself by means of truth. (That all things in nature bear relation to the human form, and have a signification in accordance with their relation to it, see n. 9496; also that “flesh” signifies good, n. 3813, 6968, 7850, 9127; that “the feet” denote what is natural, thus truth in power from good, n. 5327, 5328; that “the body” signifies good, n. 6135; and “the bones,” truth supporting, n. 3812 at the end, 8005)

[3] It is for this reason also that a “foundation,” which is a common base, denotes the truth of faith, and faith itself, as can be seen from the passages in the Word where a “foundation” is spoken of; as in Isaiah:

Do ye not know? Do ye not hear? Do ye not understand the foundations of the earth? (Isaiah 40:21).

He who does not know what is signified by a “foundation,” and what by “the earth,” has no other idea than that the lowest parts of the earth are here meant by “the foundations of the earth,” although he may perceive, if he pays attention, that something else is meant; for what would it be to know, to hear, and to understand the foundations of the earth ? From this it can be seen that by “the foundations of the earth” are signified such things as belong to the church. That “the earth” in the Word denotes the church, is very evident from the passages in the Word where “the earth” is mentioned (see what has been cited above, n. 9325); and that its “foundations” denote the truths of faith, for these truths serve the church for foundations, as can also be seen further from the following passages.

In David:

They acknowledge not, neither do they understand; they walk in darkness; all the foundations of the earth totter (Psalms 82:5).

That the foundations of the earth do not “totter,” but the truths of the church with those who do not know, who do not understand, and who walk in darkness, is clear. Again:

The earth was shaken and quaked, and the foundations of the mountains were agitated, and were shaken (Psalms 18:7); where “mountains” denote the goods of love (n. 795, 4210, 6435, 8327), and their “foundations,” the truths of faith. And in Isaiah:

The cataracts from on high have been opened, and the foundations of the earth have quaked (Isaiah 24:18);

As a “foundation” denotes the truth of faith, and a “city,” the doctrine of it, therefore in the Word “the foundations of the city” is said when the truth of doctrine is meant; as in David:

The channels of waters appeared, and the foundations of the city ¹ were uncovered, by the rebuke of Jehovah (Psalms 18:15).

(That a “city” denotes the doctrine of truth, see n. 402, 2449, 2943, 3216, 4492, 4493).

[4] From this it can be seen what is signified by “the foundations of the city of the holy Jerusalem” in John:

The wall of the city of the holy Jerusalem had twelve foundations, and in them the names of the twelve apostles of the Lamb. The foundations of the wall were adorned with every precious stone (Revelation 21:14-20).

He who does not know what is signified by “the holy Jerusalem,” what by a “city,” what by a “wall,” what by a “foundation,” and what by “the twelve apostles,” can see nothing of the secret here hidden; when yet by “the holy Jerusalem” is meant the New Church of the Lord which will succeed this of ours; by “the city” is meant doctrine; by a “wall,” the truth protecting and defending; by “the foundations,” the truths of faith; and by “the twelve apostles,” all the goods of love and truths of faith in the complex. From this it can be seen why it is said that there will be “twelve foundations,” and that they will be “adorned with every precious stone; for a “precious stone” denotes the truth of faith from the good of love (n. 114, 3858, 6640, 9476); and “the twelve apostles” denote all things of love and faith in the complex (n. 3488, 3858, 6397).

[5] From this it is evident what is here signified by “foundations” in Isaiah:

Behold, I set thy stones with antimony, ² and lay thy foundations with sapphires (Isaiah 54:11); where “sapphires” denote interior truths (n. 9407). In the same:

Jehovah shall smite Asshur with a rod. Then shall be every passing of the rod of the foundation, upon which Jehovah shall cause him to rest (Isaiah 30:31-32);

“the rod of the foundation” denotes the power of truth (that a “rod” denotes power, see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026). And in Jeremiah:

They shall not take from thee a stone for a corner, nor a stone of foundations (Jeremiah 51:26); where “a stone of foundations” denotes the truths of faith.

[6] In Job:

Where wast thou when I laid the foundations of the earth? Declare if thou knowest intelligence; who hath appointed the measures thereof, if thou knowest? Upon what were its bases? or who laid the cornerstone thereof? when the morning stars sang together, and all the sons of God sounded (Job 38:4-7)?

He who does not know what is signified in the internal sense by “the earth,” by “the measures thereof,” and by “the bases,” also what by a “cornerstone,” “morning stars,” and “the sons of God,” sees nothing of the secret therein, believing that it is the earth which is meant, and also its foundation, measures, bases, and corner stone; and knowing not at all what is signified by “the morning stars singing,” and by “the sons of God sounding.” But he will come out of darkness into light as soon as he knows that “the earth” denotes the church; that its “foundations” denote the truth of faith; its “measures,” states of good and truth; its “bases,” the supporting truths themselves; “the cornerstone,” the power of truth; “the morning stars,” the knowledges of good and truth derived from good; and “the sons of God,” truths Divine. The latter are said “to sound” when they come into existence, and the former “to sing” when they arise.

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