9229. And ye shall be men of holiness to Me. That this signifies the state of life then from good, is evident from the signification of “men of holiness,” as being those who are led by the Lord; for the Divine which proceeds from the Lord is holiness itself (see n. 6788, 7499, 8127, 8302, 8806), consequently those who receive it in faith and also in love are called “holy.” He who believes that a man is holy from any other source, and that anything else with him is holy than that which is from the Lord and is received, is very much mistaken. For that which is of man and is called his own, is evil. (That man’s own is nothing but evil, see n. 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944; and that insofar as a man can be withheld from his own, so far the Lord can he present, thus that so far the man has holiness, n. 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988, 9014)

[2] That the Lord alone is holy, and that that alone is holy which proceeds from the Lord, thus that which man receives from the Lord, is plain from the Word throughout; as in John:

I sanctify Myself that they also may be sanctified in the truth (John 17:19);

“to sanctify Himself” denotes to make Himself Divine by His own power; and those are said to be “sanctified in the truth” who in faith and life receive the Divine truth proceeding from Him.

[3] Therefore also the Lord after His resurrection, speaking with the disciples, “breathed on them” and said unto them, “Receive ye the Holy Spirit” (John 20:22); the breathing upon them was representative of making them alive by faith and love, as also in the second chapter of Genesis: “Jehovah breathed into his nostrils the breath of lives, and man became a living soul” (verse 7); in like manner in other passages (Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8). From this also the Word is said to be inspired, because it is from the Lord, and they who wrote the Word are said to have been inspired. (That breathing, and thus inspiration, corresponds to the life of faith, see n. 97, 1119, 1120, 3883-3896.) From this it is that in the Word “spirit” is so called from “wind” or “breath,” and that what is holy from the Lord is called “the wind or breath of Jehovah” (n. 8286); also that the Holy Spirit is the holy proceeding from the the Lord, (n. 3704, 4673, 5307, 6788, 6982, 6993, 8127, 8302, 9199).

[4] So also it is said in John that the Lord “baptizeth with the Holy Spirit” (John 1:33); and in Luke that “He baptizeth with the Holy Spirit and with fire” (John 3:16). In the internal sense “to baptize” signifies to regenerate (n. 4255, 5120, 9088); “to baptize with the Holy Spirit and with fire” signifies to regenerate by the good of love. (That “fire” denotes the good of love, see n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324) In John:

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

In Luke it is said by the angel concerning the Lord: “The holy thing that shall be born of thee” (Luke 1:35); and in Daniel, “I saw in the visions of my head upon my bed, and, behold a watcher and a holy one came down from heaven” (Daniel 4:13). In these passages “the holy thing” and “the holy one” denote the Lord.

[5] As the Lord alone is holy, He is called in the Old Testament the “Holy One of Israel,” the “Redeemer,” the “Preserver,” the “Regenerator” (Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 5 4:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18). And therefore the Lord in heaven, and consequently heaven itself, is called “the habitation of holiness” (Jeremiah 31:23; Isaiah 63:15; Jeremiah 25:30); also a “sanctuary” (Ezekiel 11:16; 24:21); and “the mountain of holiness” (Psalms 48:1). For the same reason the middle of the tent, where was the ark containing the Law, was called the “Holy of Holies (Exodus 26:33-34); for by the Law in the ark in the middle of the tent was represented the Lord as to the Word, because “the Law” denotes the Word (n. 6752, 7463).

[6] All this shows why the angels are called “holy” (Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13); also the prophets (Luke 1:70); and likewise the apostles (Revelation 18:20); not that they are holy from themselves, but from the Lord, who alone is holy, and from whom alone proceeds what is holy; for by “angels” are signified truths, because they are receptions of truth from the the Lord, (n. 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301); by “prophets” is signified the doctrine of truth which comes through the Word from the the Lord, (n. 2534, 7269); and by “apostles” are signified in their complex all the truths and goods of faith which are from the the Lord, (n. 3488, 3858, 6397).

[7] The sanctifications among the Israelitish and Jewish people were for the purpose of representing the Lord who alone is holy, and the holiness which is from Him alone. This was the purpose of the sanctification of Aaron and his sons (Exodus 29:1, etc.; Leviticus 8:10-11, 13, 30); of the sanctification of their garments (Exodus 29:21, etc.); of the sanctification of the altar, that it might be a holy of holies (Exodus 29:37, etc.); of the sanctification of the tent of the assembly, of the ark of the testimony, of the table, of all the vessels, of the altar of incense, of the altar of burnt-offering, and of the vessels thereof, and of the laver and the base thereof (Exodus 30:26, etc.).

[8] That the Lord is the holiness itself that was represented, is also plain from His words in Matthew, as viewed in the internal sense:

Ye fools and blind! Whether is greater, the gold, or the temple that sanctifieth the gold? And whether is greater, the gift, or the altar that sanctifieth the gift? (Matthew 23:17, 19);

by the temple was represented the Lord Himself, and also by the altar; and by the “gold” was signified the good which is from the Lord; and by the “gift” or sacrifice, were signified the things that belong to faith and charity from the Lord. (That the Lord was represented by the temple, see n. 2777, 3720; also that He was represented by the altar, n. 2777, 2811, 4489, 8935, 8940 and that by “gold” was signified good from the Lord, n. 1551, 1552, 5658; and by a “sacrifice” worship from the faith and charity which are from the Lord, n. 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936)

[9] In view of all this it is evident why the sons of Israel were called a “holy people” (Deuteronomy 26:19, and elsewhere); and in the words before us “men of holiness;” namely, from the fact that in every detail of their worship were represented the Divine things of the Lord, and the celestial and spiritual things of His kingdom and church. They were therefore called “holy” in a representative sense. They themselves were not holy on this account, because the representatives had regard to the holy things that were represented, and not to the person who represented them (n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806).

[10] Hence also it is that Jerusalem was called “holy;” and Zion, “the mountain of holiness” (Zech. 8:3, and elsewhere). Also in Matthew:

And the tombs were opened; and many bodies of the saints that were dead were raised; and coming forth out of their tombs after the Lord’s resurrection, they entered into the holy city, and appeared unto many (Matthew 27:52-53);

Jerusalem is here called “the holy city,” although it was rather profane than holy, for the Lord had then been crucified in it, and it is therefore called “Sodom and Egypt” in John:

Their bodies shall lie on the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified (Revelation 11:8).

But it is called “holy” from the fact that it signifies the Lord’s kingdom and church (n. 402, 2117, 3654). The “saints that were dead” appearing there, which happened to some in vision, signified the salvation of those who were of the spiritual church, and the elevation into the Holy Jerusalem, which is heaven, of those who until that time had been detained in the lower earth (of which above, n. 6854, 6914, 7090, 7828, 7932, 8049, 8054, 8159, 8321).

4302. And he halted upon his thigh. That this signifies that truths were not yet disposed into such an order that all together with good might enter into celestial spiritual good; is evident from the signification of “halting,” as being to be in good in which there are not yet genuine truths, but general ones into which genuine truths can be insinuated, and such as do not disagree with genuine truths (of which hereafter). But in the supreme sense, in which the Lord is treated of, by “halting upon the thigh” is signified that truths had not yet been disposed into such an order that all together with good might enter into celestial spiritual good. (That the “thigh” is celestial spiritual good may be seen above, n. 4277, 4278.)

[2] As regards the order in which truths must be when they enter into good (here celestial spiritual good), neither can this be set forth to the apprehension; for it must first be known what order is, and then what is the order of truths; also what celestial spiritual good is, and then how truths enter into it by means of good. Although these things should be described, they still would not be manifest except to those who are in heavenly perception, and by no means to those who are in natural perception alone. For they who are in heavenly perception are in the light of heaven from the Lord, in which light there is intelligence and wisdom. But they who are in natural light are not in any intelligence and wisdom, except insofar as the light of heaven flows into this light, and so disposes it that the things which are of heaven may appear as in a mirror, or in a certain representative image, in the things which are of natural light; for without the influx of the light of heaven, natural light presents nothing of spiritual truth to view.

[3] This only can be said respecting the order in which truths must be in order that they may enter into good—that all truths, like goods, both as to generals and as to particulars, and even as to the veriest singulars, in heaven are disposed into such an order that the one regards the other in such a form as do the members, organs, and viscera of the human body, or their uses, have mutual regard to one another, in general, also in particular, and likewise in the veriest singulars, and thus effect that all are a one. It is from this order in which truths and goods are disposed that heaven itself is called the Grand Man. Its life itself is from the Lord, who from Himself disposes all things in general and in particular into such order; and hence heaven is a likeness and an image of the Lord; and therefore when truths are disposed into such an order as that in which heaven is, they are then in heavenly order and can enter into good. The truths and goods with every angel are in such an order; and the truths and goods with every man who is being regenerated are also being disposed, into such an order. In a word, the order of heaven is the disposal of the truths that are of faith in the goods that are of charity toward the neighbor, and the disposal of these goods in the good that is of love to the Lord.

[4] That “to halt” denotes to be in good in which there are not yet genuine truths, but nevertheless general truths into which genuine truth can be insinuated, and such as do not disagree with genuine truths; and thus that the “lame” are those who are in good, but not in genuine good because of their ignorance of truth (that is, in such good as are the Gentiles who live in mutual charity), may be seen from those passages in the Word where the “lame” and the “halt” are mentioned in a good sense. As in Isaiah:

The eyes of the blind shall be opened, and the ears of the deaf shall be opened; then shall the lame man leap as a hart, and the tongue of the dumb shall sing (Isaiah 35:5-6).

In Jeremiah:

Behold, I bring them from the land of the north, and I will gather them from the sides of the earth, among them the blind and the lame one, the woman with child and her that travaileth with child together (Jeremiah 31:8).

In Micah:

In that day, saith Jehovah, I will gather her that halteth, and I will assemble her that is driven, and I will make her that halteth for remains, and her that was driven a numerous nation; and Jehovah shall reign over them in the mountain of Zion, from henceforth and to eternity (Micah 4:6-7).

In Zephaniah:

At that time I will save her that halteth, and assemble her that was driven, and I will make them a praise and a name (Zeph. 3:19).

That in these passages by the “lame” and the “halt” are not meant the lame and the halt, may be seen by everyone, for it is said of them that they “shall leap,” “shall be assembled,” “shall be made for remains,” and “shall be saved;” but it is evident that those are signified who are in good and not so much in truths, as is the case with well-disposed Gentiles, and also with those of a similar nature within the church.

[5] Such are also meant by the “lame” of whom the Lord speaks in Luke:

Jesus said, When thou makest a feast, call the poor, the maimed, the lame, and the blind; then thou shalt be blessed (Luke 14:13-14).

And in the same:

The master of the house said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind (Luke 14:21).

The Ancient Church distinguished into classes the neighbor or neighbors toward whom they were to perform the works of charity; and some they called “maimed,” some “lame,” some “blind,” and some “deaf,” meaning those who were spiritually so. Some also they called the “hungry,” the “thirsty,” “strangers,” the “naked,” the “sick,” the “captives” (Matthew 25:33-36); and some “widows,” “orphans,” the “needy,” the “poor,” and the “miserable;” by whom they meant no other than those who were such as to truth and good, and who were to be suitably instructed, led on their way, and thus provided for as to their souls. But as at this day charity does not make the church, but faith, what is meant in the Word by these persons is altogether unknown; and yet it is manifest to everyone that it is not meant that the maimed, the lame, and the blind are to be called to a feast, and that it was not commanded by the master of the house that such should be brought in, but that those are meant who are spiritually such; also that in every thing spoken by the Lord there is what is Divine, consequently a celestial and spiritual sense.

[6] Similar is the meaning of the Lord’s words in Mark:

If thy foot cause thee to stumble, cut it off; it is good for thee to enter into life lame, rather than having two feet to be cast into the gehenna of fire, into fire unquenchable (Mark 9:45; Matthew 18:8);

by the “foot which must be cut off” if it caused stumbling, is meant the natural, which is constantly opposing itself to the spiritual—that it must be destroyed if it attempt to impair truths; and thus that on account of the disagreement and dissuasion of the natural man, it is better to be in simple good, although in the denial of truth. This is signified by “entering into life lame.” (That the “foot” is the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280)

[7] By the “lame” in the Word are also signified those who are in no good, and thence in no truth, as in Isaiah:

Then shall the prey that multiplieth be divided, the lame shall plunder the prey (Isaiah 33:23).

In David:

When I am halting they are glad and gather themselves together; the lame whom I knew not gather themselves together against me (Psalms 35:15).

And because such are signified by the “lame,” it was forbidden to sacrifice anything that was lame (Deuteronomy 15:21-22; Malachi 1:8, 13); and also that anyone of the seed of Aaron who was lame should discharge the office of the priesthood (Leviticus 21:18). It is similar with the lame as with the blind, for the “blind” in a good sense signify those who are in ignorance of truth, and in the opposite sense those who are in falsities (n. 2383).

[8] In the original language the “lame” is expressed by one word, and “he that halteth” by another, and by the “lame” in the proper sense are signified those who are in natural good into which spiritual truths cannot flow, on account of natural appearances and the fallacies of the senses; and in the opposite sense those who are in no natural good, but in evil, which altogether obstructs the influx of spiritual truth; whereas by “him that halteth,” in the proper sense, are signified those who are in natural good into which general truths are admitted, but on account of their ignorance, not particular and singular truths; and in the opposite sense, those who are in evil and thus do not admit even general truths.