204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)

9182. 'When a man persuades a virgin who is not betrothed' means good that has not been joined to truth. This is clear from the meaning of 'persuading', when said in reference to a man and a virgin, as his enticing her to be joined to him; from the meaning of 'a man' as truth, dealt with in 3134, 7716, 9007; from the meaning of 'a virgin' as the Church in respect of good, dealt with in 3081, 4638, thus the good which the Church is; and from the meaning of 'being betrothed' as being joined to. Something brief must be stated here about the law regarding a wrongful joining together, which is the subject at present - about where the cause and origin of that law lie. The cause of all the laws laid down for the children of Israel lies in heaven; and the laws of order there are the origin from which they spring. The laws of order in heaven all spring from Divine Truth and Goodness which emanate from the Lord, and therefore are laws concerning the good of love and the truth of faith. Goodness and truth joined together in heaven is called the heavenly marriage; and this marriage is represented in marriages on earth. It is also meant in the Word by marriages. From this one can see what is implied by wrongful joinings together, and also by cases of whoredom or adultery. The present two verses deal with a wrongful joining together which later on is either made rightful or else dissolved. A wrongful joining together which later on is made rightful is the subject in the present verse, and a wrongful joining together which later on is dissolved is the subject in the next.

[2] A wrongful joining together is one that takes place not as a result of a desire for marriage, but as a result of some other desire, such as an interest in good looks, monetary gain, or personal status, or else it is one that takes place as a result of sexual lust. Any such joining together is wrongful initially; it is wrongful because they are external attractions that draw the two people together and not at the same time internal ones. Nevertheless those external attractions may subsequently serve as the means towards a rightful joining together, which takes place when the two people are of one mind. They may also be the means of preventing a subsequent joining together from taking place if the two people are not of one mind. This is a matter commonly known in the world.

[3] A rightful joining together, which is a joining of minds, takes place when similar goodness and similar truth exist with both persons; for goodness and truth constitute a person's life, goodness and truth on the level of private and public behaviour constituting the life of the external man, and goodness and truth on a spiritual level constituting the life of the internal man. It should be recognized that a person's life springs from no other source than goodness and truth; for everything the person loves is called good, and everything the person believes is called truth. Or what amounts to the same thing, everything the person wills is called good, and everything the person understands is called truth. From this it is evident that a rightful joining together takes place when truth exists with one person in a marriage and the good which complements that truth exists in the other person. For when this is their relationship the heavenly marriage, which is a marriage of goodness and truth, is represented in the two of them. So it is that conjugial love descends from that marriage, see 2727-2759, 2803, 3132, 4434, 4835.

[4] From all this, mentioned by way of introduction, anyone may recognize the nature of the joinings together dealt with in the present verse and the one following. Betrothal before marriage has been a custom since ancient times; it represented a first joining together, which is that of the internal man without the external. The actual marriage following it represented a second joining together, which is that of the internal man together with the external. For when a person is being regenerated by forms of the good and the truths of faith, the internal man is regenerated first and the external man afterwards, since the external man is regenerated from the internal, 3286, 3321, 3493, 3882, 8746.

[5] This shows what is meant in the Word by 'betrothal' and 'being betrothed', and also what is meant by 'bridegroom' and 'bride'. It shows that 'betrothal' means the joining together of truth and good in the internal man, and that where the Lord and the Church are the subject 'bridegroom' means good and 'bride' truth, as in the following places: In Jeremiah,

I have remembered for you the mercy of your youth, the love of your betrothals, when you went out after Me in the wilderness, in a land not sown. Jeremiah 2:2.

This refers to the Ancient Church and its establishment by the Lord. 'The love of betrothals' is the affection belonging to spiritual life that is received from the truths of faith and the good of love. A state of desire, when they were still without knowledge of those truths and lacked that good, is meant by 'going out after Me in the wilderness' and 'in a land not sown'.

[6] In Hosea,

I will make for them a covenant on that day with the wild animals of the field, and with the birds of the air, and the creeping things of the earth. And I will abolish ¹ the bow, and the sword, and war from the land. And I will betroth you to Me in righteousness and in judgement, and in mercy and in compassion. ² Hosea 2:18-19.

This refers to the establishment of a new Church. 'Making a covenant with the wild animals of the field, with the birds, and with the creeping things of the earth' means a joining together which the Lord accomplishes by means of the goodness and truth, internal and external, present with a person.

'A covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778. 'The wild animals of the field' are the life derived from good, 841, 908. 'The birds' are the life of truth, 40, 745, 776, 991, 3219, 5149, 7441. 'The creeping things of the earth' are the forms of good and the truths among the sensory perceptions of the external man, 746, 909.

'Abolishing the bow, the sword, and war' means destroying the teachings and powers of falsity.

'The bow' is teachings that present falsity, 2686, 2709.

'The sword' is falsity engaged in conflict against truth, 2799, 4499, 6353,

7102.

'War' is the conflict itself, or spiritual conflict, 1664, 2686, 8273.

'Abolishing' these means destroying them.

[7] 'Betrothing in righteousness and in judgement' means being joined to the Lord in goodness and truth - 'betrothing' is joining to oneself, and 'righteousness' has reference to good, 'judgement' to truth, 2235. 'Betrothing in mercy and in compassion' means doing so out of love towards those governed by good, and in love towards those guided by truths - the Lord's 'mercy' has reference to His love towards those who lack good but nevertheless desire it, and His 'compassion' to His love towards those who have no knowledge of truth but nevertheless desire it. From all this it is evident that 'betrothal' means the joining together by the Lord of goodness and truth present with a person. Anyone can see that matters such as these are meant in those verses in Hosea, for when their contents are looked at in nothing brighter than natural light it is evident that Jehovah does not make a covenant with the wild animals of the field, the birds, and the creeping things of the earth, but with those possessing the goodness and truth of faith, thus with the goodness and truth present with a person, and therefore that such matters lie within this prophetic utterance.

[8] In Malachi,

Judah has acted faithlessly, for he has profaned the holiness of Jehovah, for he loved and betrothed to himself the daughter of a foreign god. Malachi 2:11.

'Betrothing the daughter of a foreign god' means being joined to the evil of falsity, 'a foreign god' being falsity, 4402 (end), 4544, 7873.

[9] As regards the meaning of 'bridegroom' as good, where the Lord and the Church are the subject, and of 'bride' as truth, this may be seen in Isaiah,

Jehovah has clothed me with the garments of salvation, with the robe of righteousness has He covered me, as a bridegroom puts on his priestly tiara, and as a bride adorns herself with her jewels. ³ Isaiah 61:10.

In John,

I saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:1-2.

In the same book,

The angel said, Come, I will show you the bride, the Lamb's wife. Revelation 21:9; 22:17.

Here 'bride' stands for the Church.

[10] In Matthew,

Jesus said to John's disciples, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matthew 9:15; Luke 5:34-35.

The expression 'the sons of the wedding' refers to those who adhere to the truths of the Church and receive good, good which comes from the Lord being 'the bridegroom'. 'The sons of the wedding do not mourn as long as the bridegroom is with them' implies that they are in a state of bliss and happiness, and so are with the Lord, when they adhere to the truths joined to their good. 'They will fast when the bridegroom is taken away from them' implies that they are in a state of unhappiness when good is no longer joined to the truths. The latter state is the final state of the Church, whereas the former is the first state.

[11] Something similar is meant in Matthew 25:1-12 by the bridegroom, whom the ten virgins went out to meet. For the virgins who had oil in their lamps are people who have good within their truths; but the virgins who did not have oil in their lamps are people who do not have good within their truths, see 4638, 'oil' being the good of love, 886, 3722, 4582.

[12] In John,

John said, I am not the Christ, but I have been sent before Him. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears Him, rejoices greatly because of the bridegroom's voice. John 3:28-29.

'The bride' stands for the truth that composes the Church's faith, and 'the bridegroom' for the good that composes the Church's love, both of which come from the Lord, and so stand for a member of the Church with whom good has been joined to truths. 'The friend of the bridegroom, who stands and hears' stands for faith consisting of truth, and 'who rejoices greatly because of the bridegroom's voice' stands for an affection for the truth composing faith. All this also shows what is meant in the internal sense by the joy and voice of the bridegroom and the bride in Isaiah 62:5; Jeremiah 7:34; 16:9; 25:10; 33:11; Revelation 18:23, namely heaven and the happiness that result from the joining together of goodness and truth present with man and angel.

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