10021. And thou shalt bring near the bullock. That this signifies the state of application of the natural or external man, such as he is in his infancy, is evident from the signification of “bringing near,” as being presence and conjunction (see n. 9378, 9997, 10001), and also application (n. 8439); here application for purification and the reception of good and truth from the Divine, for this is signified by this sacrifice and by sacrifices in general; and from the signification of “the bullock,” as being the good of charity and of innocence in the natural or external man (n. 9391), thus the external or natural man as he is in his infancy, for then he is in the good of innocence; and while he is in this state, he is also in a state of application for purification and for the reception of good and truth from the Divine.

[2] As these are the things now treated of in the internal sense, it must be told how the case herein is. When a man is being regenerated, which takes place when he comes to mature age, he is then first led into a state of innocence; but into a state of external innocence, almost like that of little children, whose innocence is external innocence that dwells in ignorance. During the man’s regeneration, this state is the plane of the new life, and moreover the man is then like an infant; for when he is being regenerated, he is conceived anew, is born, becomes an infant, and grows up to maturity, which is effected by means of truth implanted in good; and insofar as he then comes into genuine good, so far he comes into the good of internal innocence, which innocence dwells in wisdom. And as the regeneration of man is an image of the glorification of the Lord, it is clear that the Lord glorified Himself, that is, made His Human Divine, in this way; for in the internal sense in this chapter the subject treated of is the Lord’s glorification (n. 9985). But as the glorification of the Lord in respect to His Human transcends the understanding, therefore in order that it may in some measure be apprehended, it is unfolded by means of its image or likeness. These things have been premised in order that it may be known what is meant by purification, and by the reception of good and truth, and by their conjunction, which are signified by sacrifices in general, and here in particular by the sacrifices of the inauguration of Aaron and his sons into the priesthood. That the regeneration of man is an image of the glorification of the Lord, see n. 3138, 3212, 3296, 3490, 4402, 5688: That the innocence of infants is external innocence, and dwells in ignorance, n. 2305, 2306, 3495, 3504, 4563, 4797, 5608, 9301: That the man who is being regenerated is conceived anew, is born, becomes an infant and a child, and grows up to maturity, n. 3203: That the innocence of infancy is a plane, n. 2780, 3183, 3994, 4797, 5608, 7840: That the knowledges of truth and good are implanted in the innocence of infancy as their plane, n. 1616, 2299, 3504, 4797: That the innocence of the regenerate is internal innocence, and dwells in wisdom, n. 1616, 3495, 3994, 4797, 5608, 9301, 9939: The difference between the external innocence of little children, and the internal innocence of the wise, n. 2280, 4563, 9301: That such is the case can be seen from the education and regeneration of little children in the other life, n. 2289-2309: That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, n. 2736, 2780, 6013, 7840, 7887, 9262: What innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

2235. That “righteousness” has regard to good, and “judgment” to truth, is evident from the signification of “righteousness,” and from the signification of “judgment.” In the Word, “righteousness and judgment” are many times named together, but what they signify in the internal sense has not yet been known. In the proximate sense “righteousness” is predicated of what is righteous or just [justus], and “judgment” of what is right [rectus]. There is what is righteous when anything is judged from good, and this according to conscience; but what is right when anything is judged from the law, and thus from the righteousness of the law, thus also according to conscience, because it has the law for its rule. But in the internal sense “righteousness” denotes that which is from good, and “judgment” that which is from truth. Good is all that which belongs to love and charity; truth is all that which belongs to the derivative faith. Truth derives its essence from good, and is called truth from good, just as faith derives its essence from love, and in the same way judgment from righteousness.

[2] That such is the signification of “righteousness and judgment” is evident from the following passages in the Word.

In Jeremiah:

Thus saith Jehovah, Execute ye judgment and righteousness, and rescue the spoiled out of the hand of the oppressor. Woe to him that buildeth his house in that which is not righteousness and his chambers in that which is not judgment. Did not thy father eat and drink, and do judgment and righteousness? Then he had that which is good (Jeremiah 22:3, 13, 15),

where “judgment” denotes the things that are of truth, and “righteousness” the things that are of good.

In Ezekiel:

If the wicked shall return from his sin, and do judgment and righteousness, all his sins that he hath sinned shall not be mentioned unto him; he hath done judgment and righteousness: he shall surely live. When the wicked turns himself from his wickedness, and does judgment and righteousness, for these he shall live (Ezekiel 33:14, 16, 19),

where in like manner “judgment” denotes truth, which is of faith; and “righteousness” good, which is of charity.

[3] So in Amos:

Let judgment flow like waters, and righteousness like a mighty river (Amos 5:24).

In Isaiah:

Thus saith Jehovah, Keep ye judgment, and do righteousness, for My salvation is near to come, and My righteousness to reveal itself (Isaiah 56:1).

In the same:

To peace there shall be no end, upon the throne of David and upon his kingdom, to establish it, and to uphold it, with judgment and with righteousness, from henceforth and even to eternity (Isaiah 9:7),

denoting that they are in the truths of faith and in the goods of charity.

In the same:

Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and righteousness (Isaiah 33:5),

where “judgment” denotes faith, “righteousness” love, and “Zion” the church. “Judgment” stands first because love comes through faith; but when “righteousness” stands first, it is because the faith is from love, as in Hosea:

I will betroth thee unto Me to eternity, and I will betroth thee unto Me in righteousness and judgment, and in mercy and in compassions; and I will betroth thee unto Me in faith, and thou shalt know Jehovah (Hos. 2:19-20),

where “righteousness” stands first, as also “mercy,” which are of love; and “judgment” follows, as also “compassions,” which are of faith from love; both are called “faith” or “faithfulness.”

[4] In David:

Thy mercy, O Jehovah, is in the heavens, thy truth reacheth unto the skies [aetheres]; Thy righteousness is like the mountains of God, Thy judgments are a great deep (Psalms 36:5-6),

where both “mercy” and “righteousness” are in like manner of love, and “truth” and “judgments” are of faith. In the same:

Truth shall spring out of the earth, and righteousness shall look forth from heaven. Yea, Jehovah shall give good, and our land shall yield its increase (Psalms 85:11-12),

where “truth,” which is of faith, denotes “judgment,” and “righteousness” love or mercy.

In Zechariah:

I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be My people, and I will be their God in truth and in righteousness (Zech. 8:8),

from which also it is evident that “judgment” denotes truth, and “righteousness” good; because “truth” is here used in place of “judgment.” In like manner in David:

He that walketh perfect, and worketh righteousness, and speaketh truth (Psalms 15:2).

[5] As faith is of charity, or as truth is of good, the truths of good are occasionally called the “judgments of righteousness;” and thus “judgments” signify almost the same as “precepts;” as in Isaiah:

They will seek Me day by day, and desire to know My ways, as a nation that doeth righteousness and forsaketh not the judgment of their God; they will ask of Me judgments of righteousness, they will desire to draw near to God (Isaiah 58:2).

That “precepts” signify the same may be seen in David:

Seven times a day have I praised Thee because of the judgments of Thy righteousness; all Thy precepts are righteousness (Psalms 119:164, 172).

It is especially said of the Lord that He “does judgment and righteousness,” when He creates man anew; as in Jeremiah:

Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am Jehovah that doeth mercy, judgment, and righteousness in the earth, for in these things I am well pleased (Jeremiah 9:24),

where mercy, which is of love, is described by “judgment and righteousness.” In the same:

I will raise up unto David a righteous offshoot, and He shall reign as King, and shall act intelligently, and shall do judgement and righteousness in the earth (Jeremiah 23:5; 33:15).

[6] Hence it is said in John:

If I go away, I will send the Comforter unto you; and when He is come, He will reprove the world of sin, of righteousness, and of judgment; of sin, because they believe not on Me; of righteousness, because I go unto My Father, and ye shall see Me no more; of judgment, because the prince of this world is judged (John 16:7-11).

“Sin” here denotes all unfaithfulness. His “reproving in regard to righteousness” means in regard to all that is against good, when yet the Lord united the Human to the Divine to save the world-which is the meaning of “I go unto My Father and ye shall see Me no more.” His “reproving in regard to judgment” means in regard to all that is against truth, when yet evils were cast down into their hells so as no longer to be able to inflict injury-which is meant by the prince of the world being judged. In general, His “reproving in regard to sin, righteousness, and judgment,” means that it was in regard to all unfaithfulness against good and truth; and thus that there was no charity and faith; for in ancient times by righteousness and judgment were understood, as regards the Lord, all mercy and grace; and as regards man, all charity and faith.