9956. And shalt sanctify them. That this signifies thus a representative of the Lord as to the Divine Human, is evident from the signification of “sanctifying,” as being to represent holiness itself, which is the Lord as to the Divine Human, for it is this alone which is holy, and from which is all holiness in the heavens and on earth. Everyone is able to know that the oil did not sanctify; but that it induced a representative of holiness. The case herein is this. The Lord Himself is above the heavens, for He is the Sun of the angelic heaven. The Divine which thence proceeds from Him in the heavens is what is called “holy.” The Divine of the Lord above the heavens could not be represented, because it is infinite; but only the Divine of the Lord in the heavens, for this is accommodated to the reception of the angels there, who are finite. In their perception this Divine is the Lord’s Divine Human, which alone is holy, and which was represented. From this it is evident what is signified by being “sanctified,” and why after the anointing it was said, as in Moses, “Thou shalt anoint the altar, and sanctify it” (Exodus 29:36); “thou shalt anoint the Tent of meeting, and all things therein, and shalt sanctify them” (Exodus 30:26-29); “thou shalt anoint Aaron and sanctify him” (Exodus 40:13); “Moses anointed Aaron and his garments, his sons and their garments, and sanctified them” (Leviticus 8:13, 30); besides other passages. (That the Lord alone is holy, and that everything holy is from Him, and that all sanctification represented Him, see n. 9229, 9680; also that the Lord in the heavens is “the sanctuary,” and therefore also heaven, n. 9479; and that the Holy Spirit is the Divine that proceeds from the Lord, n. 9818, 9820)

8148. And he took six hundred chosen chariots. That this signifies all and each of the doctrinal things of falsity which are of faith separate, in their order, is evident from the signification of the number “six hundred,” as being each and all things of the truth and good of faith in one complex, thus in the opposite sense each and all things of the falsity and evil of faith separate from charity (that these are signified by “six hundred” can be seen from what has been shown concerning the number “six hundred thousand,” n. 7973); and from the signification of “chariots,” as being doctrinal things of faith, here of faith separate (see just above, n. 8146). By “chosen chariots” are signified the chief doctrinal things of this faith, on which the rest depend; those which depend on them, or serve them, being signified by “the chariots of Egypt” (of which presently).

[2] Be it known that these falsities, which are here signified by “Pharaoh, his army, and his people,” also by his “chariots, horses, and horsemen,” are especially the falsities of those who are in persuasive faith, that is, who persuade themselves that the doctrinal things of the church in which they are, are true, and yet are in a life of evil. Persuasive faith exists together with evil of life, but not saving faith; for persuasive faith is a persuasion that all things that belong to the doctrine of the church are true, not for the sake of truth, nor for the sake of life, nor even for the sake of salvation, for in this they scarcely believe; but for the sake of self-advantage, that is, for the sake of getting honors and wealth, and for the sake of reputation with a view to these. They learn doctrinal things in order to acquire such things, thus not to the end that they may be of service to the church and the salvation of souls, but to serve themselves and those who belong to them; and therefore it is all the same to them whether these doctrinal things are true, or false; this they care nothing about, still less inquire into, for they are in no affection of truth for the sake of truth. No matter what kind of doctrinal things they may be, they confirm them; and when they have confirmed them, they persuade themselves that they are true, not considering that falsities can be confirmed equally as well as truths (n. 4741, 5033, 6865, 7012, 7680, 7950).

[3] This is the source of persuasive faith, which, because it has not for its end, and does not regard, the neighbor and his good, thus not the Lord, but self and the world, that is, honors and self-advantage, is conjoined with evil of life, but not with good of life; for assuredly the faith that is conjoined with this is saving faith. This faith is given by the Lord, but the other is from the man himself. The one remains to eternity; the other is dissipated in the other life, and is also dissipated in the world if nothing is gained by it. But so long as men profit by it, they fight for it as for heaven itself, although it is not for that faith, but for themselves; for the things of faith, that is, of doctrine, are to them as means to an end; that is, to eminence and opulence. They who are in this faith in the world can with difficulty be distinguished from those who are in saving faith, for they speak and preach from an ardor as of zeal for the doctrine; but it is an ardor from the fire of the love of self and of the world.

[4] These are they who are especially signified by “Pharaoh and the Egyptians,” and in the other life they are vastated in respect to this faith; and this being vastated, they are in mere falsities from evil, for falsities then burst forth from the evil. Every evil is attended with its falsity, for they are joined together; and the falsities appear when they are left to the evil of their life. The evil is then like a fire, and the falsities are like the light from it. This kind of evil and the consequent falsity is quite different from other kinds of evils and the consequent falsities, being more detestable than all others, because it is contrary to the goods and truths of faith, and therefore there is profanation in this evil. (Profanation is the acknowledgment of truth and good and yet a life contrary thereto, n. 593, 1008, 1010, 1059, 2051, 3398, 3898, 4289, 4601, 6959, 6963, 6971)