9806. And thou shalt cause to draw near unto thee Aaron thy brother. That this signifies the conjunction of Divine truth with Divine good in the Lord’s Divine Human, is evident from the representation of Moses, who here causes Aaron to draw near to himself, as being the Lord in respect to Divine truth (see n. 6752, 6771, 7014, 9372); from the signification of “drawing near,” as being conjunction and presence (n. 9378); from the representation of Aaron, as being the Lord in respect to Divine good (of which in what follows); and from the signification of “brother,” as being good (n. 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756). From all this it is plain that by “Moses causing Aaron his brother to draw near unto him” is signified the conjunction of Divine truth with Divine good in the Lord. That it signifies in His Divine Human, is because this was the very thing in which this conjunction was effected; for the Lord first made His Human Divine truth, and afterward Divine good (see the places cited in n. 9199, 9315). That Aaron was chosen to minister in the priesthood, was because he was the brother of Moses; for in this way there was at the same time represented the brotherhood of Divine truth and Divine good in heaven, because as before said, Moses represented Divine truth, and Aaron Divine good.

[2] All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming-forth of good; and therefore good without truth does not come-forth, and truth without good has no being; from which it is evident that they must be conjoined. Their conjunction is represented in the Word by two married partners, and also by two brothers; by two married partners, when the subject treated of is the heavenly marriage, which is that of good and truth, and successive derivation from it; and by two brothers, when the subject treated of is the double ministry of judgment and of worship.

Those who ministered in judgment were called “judges,” and afterward “kings;” and those who ministered in worship were called “priests.” And because all judgment is effected by means of truth, and all worship is effected from good, therefore by “judges” in the Word, in a sense abstracted from person, is signified truth from good; but by “kings,” truth from which is good; and by “priests” is signified good itself. It is from this that in the Word the Lord is called a “Judge,” also a “Prophet,” and likewise a “King,” when truth is treated of; but a “Priest” when good is treated of. In like manner He is called “the Christ,” “the Anointed,” or “the Messiah,” when truth is treated of; but “Jesus,” or “Savior,” when good is treated of.

[3] On account of this brotherhood, which is that of the truth which is of judgment and the good which is of worship, Aaron the brother of Moses was chosen to minister in the priesthood. That by “Aaron and his house” is therefore signified good, is evident in David:

O Israel, trust thou in Jehovah; He is their help and their shield. O house of Aaron, trust ye in Jehovah; He is their help and their shield. Jehovah hath remembered us, He will bless the house of Israel, He will bless the house of Aaron (Psalms 115:9-10, 12).

Let Israel now say, that His mercy is forever. Let the house of Aaron now say, that His mercy is forever (Psalms 118:2-3).

O house of Israel, bless ye Jehovah; O house of Aaron, bless ye Jehovah (Psalms 135:19).

“The house of Israel” denotes those who are in truths; “the house of Aaron,” those who are in goods; for in the Word, where truth is treated of, good is also treated of, because of the heavenly marriage (n. 9263, 9314); (that “the house of Israel” denotes those who are in truths, see n. 5414, 5879, 5951, 7956, 8234).

[4] Again;

Jehovah sent Moses His servant, Aaron whom He had chosen (Psalms 105:26); where Moses is called a “servant” because a “servant” is predicated of truths (n. 3409); and a “chosen one” is predicated of good (n. 3755). Again:

Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the good oil upon the head, that went down upon the beard, even Aaron’s beard; that went down upon the mouth of his garments (Psalms 133:1-2).

He who does not know what is signified by a “brother,” what by “oil,” what by “the head,” what by “the beard,” what by “garments,” and likewise what Aaron represents, cannot apprehend why these things are compared to the dwelling together of brethren, for how can the oil that went down from the head upon Aaron’s beard, and from thence upon his garments, be like the concord of brethren? But the likeness in the comparison is plain from the internal sense, in which the subject treated of is the influx of good into truths, and the brotherhood of these is described in this way. For “oil” denotes good; “the head of Aaron,” the inmost of good; “the beard,” the most external of it; “garments” denote truths; and “to go down” denotes influx. From this it is clear that by these words is signified the influx of good from interiors to exteriors into truths, and conjunction there. Without the internal sense, who can see that these heavenly things are contained in these words? (That “oil” denotes the good of love, see n. 886, 4582, 4638, 9780; that “the head” denotes what is inmost, n. 5328, 6436, 7859, 9656; that “the beard” denotes what is most external, is evident in Isaiah 7:20; 15:2; in Jeremiah 48:37; and in Ezekiel 5:1; that “garments” denote truths, n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and that “Aaron” denotes celestial good, may be seen above.)

[5] From the fact that Aaron was chosen to minister in the priest’s office, thus to administer the most holy things, it may be comprehended how the case was with the representations in the Jewish Church, namely, that they did not regard the person who represented, but the thing that was represented; thus that a holy thing, nay, a most holy one, could be represented by persons whose interiors were unclean, and even idolatrous, provided that while they were in worship their externals were disposed to holiness. The quality of Aaron can be seen from the following words in Moses:

Aaron took the gold from the hand of the sons of Israel, and fashioned it with a graving tool, and made it a molten calf. And Aaron built an altar before it; and Aaron made proclamation and said, Tomorrow shall be a feast to Jehovah (Exodus 32:4-5, 25).

Jehovah was moved with anger exceedingly against Aaron, to destroy him; but I prayed for Aaron also in that time (Deuteronomy 9:20).

(That the representatives of the church with the Israelitish and Jewish nation did not regard persons, but the things themselves, see the places cited in n. 9229)

9263. Mention is often made in the Word of “the righteous,” of “righteousness,” and of “to be made righteous;” but what is specifically signified by these expressions is not yet known. The reason why it is not known is that hitherto it has been unknown that every expression in the Word signifies such things as belong to the internal church and to heaven, thus to the internal man (for the internal of the church, and heaven, are in the internal man), and also that these interior things in the Word differ from the exterior things which are of the letter, as spiritual things differ from natural, or as heavenly things differ from earthly, the difference of which is so great that to the natural man there scarcely appears any likeness, although there is full agreement. As this has been unknown, it could not be known what is signified in the Word, in its spiritual and celestial senses, by “the righteous,” by “righteousness,” and by “to be made righteous.” It is believed by the heads of the church that he is righteous, and has been made righteous, who is acquainted with the truths of faith from the doctrine of the church and from the Word, and consequently is in the trust and confidence that he is saved through the Lord’s righteousness, and that the Lord has acquired righteousness by fulfilling all things of the Law, and that He acquired merit because He endured the cross, and thereby made atonement for and redeemed man. Through this faith alone a man is believed to be made righteous; and it is believed further that such are they who are called in the Word “the righteous.”

[2] Yet it is not these who are called “righteous” in the Word; but those who from the Lord are in the good of charity toward the neighbor; for the Lord alone is righteous, because He alone is righteousness. Therefore a man is righteous, and has been made righteous, insofar as he receives good from the Lord, that is, insofar, and according to the way, in which he has in him what belongs to the Lord. The Lord was made righteousness through His having by His own power made His Human Divine. This Divine, with the man who receives it, is the Lord’s righteousness with him, and is the very good of charity toward the neighbor; for the Lord is in the good of love, and through it in the truth of faith, because the Lord is Divine love itself.

[3] The good of charity toward the neighbor is exterior good, which is signified by “the righteous;” and the good of love to the Lord is interior good, which is signified by “the innocent,” as shown in the foregoing section. That the good of love toward the neighbor from the Lord is “the righteous” in the proper sense, can be seen from the passages in the Word where mention is made of “the righteous,” of “righteousness,” and of “to be made righteous;” as in Matthew:

Then shall the righteous answer Him, saying, When saw we Thee a hungered, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? But the King shall answer and say unto them, Verily, I say unto you, Insomuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the righteous shall go into eternal life (Matthew 25:37-40, 46);

[4] those are here called “the righteous” who have performed the goods of charity toward the neighbor, which are here recounted. And that the goods of charity are the Lord with them is said openly: “insomuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me” (n. 4807-4810, 4954-4959, 5063-5071). These are also called “the sheep,” for by “sheep” are signified those who from the Lord are in the good of charity (n. 4169); whereas by “the goats” which are on the left hand, and are condemned, are signified those who are in faith separate from charity (n. 4169, 4769). The same are signified by “the righteous” in another passage in Matthew:

The angels shall go forth, and shall sever the evil from the midst of the righteous (Matthew 13:49);

and in Luke:

Thou shalt be recompensed in the resurrection of the righteous (Luke 14:14).

[5] From this it is evident what is signified by,

The righteous shall shine forth as the sun in heaven (Matthew 13:43);

namely, that they are in the good of love from the Lord; for the Lord is the sun in the other life, and that which is from the Lord as the sun there is the good of love (n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812). Hence the Lord is called “the Sun of Righteousness” (Malachi 4:2).

In Daniel:

The intelligent shall shine as the brightness of the expanse, and they that make many righteous as the stars for ever and ever (Daniel 12:3);

“the intelligent” denote those who are in the truth and good of faith; and “they that make many righteous” denote those who lead to the good of charity through the truth and the good of faith; “to shine forth as the stars” denotes to be in the intelligence of truth and the wisdom of good, consequently in eternal happiness; for the “stars” denote the knowledges of truth and good, from which are intelligence and wisdom (n. 2495, 2849, 4697).

[6] “The righteous” is thus described in David:

Jehovah upholdeth the righteous; the righteous showeth mercy, and giveth. Every day the righteous showeth mercy, and lendeth. The righteous shall possess the land. The mouth of the righteous meditateth wisdom, and his tongue speaketh judgment; the law of his God is in his heart (Psalms 37:17, 21, 2 37:26, 29-31).

These things are goods of charity, which belong to “the righteous.” The church knows that these goods of charity are from the Lord, insomuch that they are the Lord’s in the man. “The righteous” is also described in Ezekiel 18:5-9, 21; 33:15-20.

[7] From all this it can be seen what is signified by “the righteous,” and by “righteousness,” in the following passages of Matthew:

Blessed are those who hunger and thirst after righteousness, for they shall be filled (Matthew 5:6).

He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward (Matthew 10:41).

Many prophets and righteous men have desired to see the things which ye see, but have not seen them (Matthew 13:17).

Woe unto you, scribes and Pharisees, hypocrites! For ye build the sepulchers of the prophets, and garnish the tombs of the righteous; upon you shall come all the righteous blood shed on the earth, from the blood of righteous Abel (Matthew 23:29, 35);

“the prophets” denote those who teach the truths and goods of faith, and in the abstract sense, the doctrines of faith (n. 2534, 7269); and “the righteous” denote those who live a life of charity, and in the abstract sense the good of charity. (That Abel, who is called “righteous,” represented the good of charity, see n. 342, 374)

[8] In Isaiah:

The righteous hath perished, and no man layeth it to heart; and men of holiness are gathered, none understanding; for because of evil the righteous is gathered (Isaiah 57:1).

Thy people shall be all righteous; they shall possess the land eternally (Isaiah 60:21).

Drip down, ye heavens, from above, and let the clouds flow down with righteousness; let the earth open, that they may bring forth the fruit of salvation, and let righteousness spring up together. I, Jehovah, speak righteousness, I declare things that are right (Isaiah 45:8, 19);

“righteousness” denotes that which is from the good of love; and “things that are right,” that which is from the truths of faith. Again:

Thus said Jehovah: Keep ye judgment, and do righteousness; for My salvation is near, and My righteousness, that it may be revealed (Isaiah 56:1);

by “judgment” is signified the truth which is of faith; and by “righteousness,” the good which is of charity; wherefore it is said, “and do righteousness.” That “righteousness” denotes the good of charity from the Lord, is meant by “My righteousness is near that it may be revealed.”

[9] In many other passages also mention is made of “judgment and righteousness;” and by “judgment” is signified truth, and by “righteousness” good; as in Jeremiah:

Thus said Jehovah, Do ye judgment and righteousness; and deliver the spoiled out of the hand of the oppressor. Woe unto him that buildeth his house not in righteousness, and his upper chambers not in judgment. Did not thy father eat and drink, and do judgment and righteousness? Then it was well with him (Jeremiah 22:3, 13, 15);

“judgment” denotes those things which are of truth; and “righteousness” those things which are of good.

In Ezekiel:

If the wicked turn from his sin, and do judgment and righteousness, none of his sins that he hath sinned shall be remembered against him; he hath done judgment and righteousness; living he shall live. When the wicked turneth from his wickedness, and doeth judgment and righteousness, for these he shall live (Ezekiel 33:14, 16, 19

And in other places also (Isaiah 56:1; 9:7; 16:5; 26:7, 9; 33:5, 15 58:2; Jeremiah 9:24; 23:5; 33:15; Hosea 2:19-20; Amos 5:24; 6:12; Psalms 36:5-6; 119:164, 172).

It is said “judgment and righteousness,” because in the Word whenever truth is treated of, good also is treated of, because of the heavenly marriage, which is the marriage of good and truth, in every detail of it (n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138, 5502, 6343, 7945, 8339). As “righteousness” belongs to good, and “judgment” to truth, in other passages it is said “righteousness and truth,” as in Zech. 8:8; Psalms 15:2; 36:5-6; 85:10-11.