216. Since government on the basis of what is good (the kind in the Lord's heavenly kingdom) is called justice, and government on the basis of what is true (the kind in the Lord's spiritual kingdom) is called judgment, in the Word it says "justice and judgment" when it is talking about heaven and the church; "justice" meaning heavenly good, and "judgment" spiritual good - which latter good, as explained above, is in essence true. The following examples may serve:

There will be no end to peace on the throne of David and on his kingdom, to establish it and to sustain it in judgment and justice from now on and even to eternity. (Isaiah 9:7)

"David" here means the Lord, ¹ and his kingdom means his heaven, as we can see from the next passage:

I will raise up for David a just shoot and he will reign as king and act discerningly and make judgment and justice on earth. (Jeremiah 23:5)

Let Jehovah be extolled because he lives on high and fills Zion with judgment and justice. (Isaiah 33:5)

Zion too means heaven and the church. ²

I, Jehovah, am he who makes judgment and justice on earth, because in them I take pleasure. (Jeremiah 9:24)

I will betroth you to myself for eternity, and I will betroth you to myself in justice and judgment. (Hosea 2:19)

Jehovah, in the heavens your justice is like the mountains of God, and your judgment like the great deep. (Psalms 36:5-6)

They ask me for judgments of justice, they long for the approach of God. (Isaiah 58:2)

And elsewhere.

Poznámky pod čarou:

1888. To illustrate that the sense of the letter of the Word is representative of Divine arcana and is the receptacle of, and thus the storehouse containing, celestial and spiritual things which are the Lord's, let two examples be taken, which will consequently reveal the position with all else The first example shows that David is not used to mean David but the Lord, the second that names mean nothing other than real things. Of David the following is said in Ezekiel,

My servant David will be King over them, and they will all have one Shepherd. They will dwell in the land, they, and their sons, and their sons' sons even for ever. And David my servant will be their Prince for ever. Ezekiel 37:24-25.

And in Hosea,

The children of Israel will return and seek Jehovah their God, and David their king. Hosea 3:5.

These promises were written by prophets who lived later than David, yet it is explicitly stated by them that he 'will be' their king and prince. From this it may become clear to anyone that in the internal sense David means the Lord. The same applies in all other places, including the historical descriptions, where David is referred to by name.

[2] As regards the names of kingdoms, regions, cities, and men meaning real things, this becomes quite clear in the Prophets. Take this single example in Isaiah,

Thus said the Lord, Jehovih Zebaoth, Do not be afraid - O My people, inhabitant of Zion - of Asshur; he will smite you with a rod, and he will lift up the staff over you in the way of Egypt. Jehovah Zebaoth will lift up the scourge over him, as when Midian was smitten in the rock of Horeb, and his rod will be over the sea, and he will lift it up in the way of Egypt. He will come against Aiath; he will pass over into Migron; he will command his arms towards Michmash. They will cross the Mabarah. Geba will be a lodging-place for us. Hormah ¹ will tremble. Gibeah of Saul will flee. Make a noise with your voice, O daughter of Gallim. Hearken, O Laish. Wail, O Anathoth. Madmenah will wander about. The inhabitants of Gebim will gather themselves together. This very day he is in Nob to stay. The mountain of the daughter of Zion, the hill of Jerusalem, will shake her fist. He will cut down the entangled boughs of the wood with an axe, and Lebanon will fall by a majestic one. Isaiah 10:24, 26-34.

[3] These verses include little more than mere names, which would not make any sense at all if, without exception, those names did not mean real things; and if the mind remained fixed on those names, no acknowledgement that it was the Word of the Lord would ever be made. But who is going to believe that all those names in the internal sense contain arcana of heaven? Or that through them the state of people is described who endeavour by means of reasonings based on facts to penetrate the mysteries of faith? Or that by means of each name some particular aspect of that state is described? Or that those reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith? That 'Asshur' means reasoning, which is the subject in these verses from Isaiah, becomes quite clear from what has been shown regarding 'Asshur' in 119, 1186; and that 'Egypt' means factual knowledge, from what has been shown in 1164, 1165, 1462. See these paragraphs and consider whether or not this is true. It is the same with all other names, and with individual expressions.

Poznámky pod čarou: