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)

6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send ¹ upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

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