8770. And ye shall be to Me a kingdom of priests. That this signifies that then the good of truth shall be with them, is evident from the signification of “a kingdom of priests,” as here being spiritual good, which is the good of truth, that is, the good into which the man of the spiritual church is introduced by means of truth. That this good is signified by “a kingdom of priests,” is because this is said to the house of Jacob and the sons of Israel, by whom is represented the spiritual church external and internal; by the house of Jacob the external church, and by the sons of Israel the internal church (see n. 8762). Moreover by “kingdom” is signified truth (n. 1672, 2547, 4691), and by “priests” good; for the priestly office of the Lord, which was represented by the priests, signifies Divine good; and the kingly office of the Lord, which was represented by the kings, signifies Divine truth (n. 1728, 2015, 3670, 6148).

[2] In the representative church among the posterity of Jacob, there was first a kingdom of judges, afterward a kingdom of priests, and lastly a kingdom of kings; and by the kingdom of judges was represented Divine truth from Divine good; by the kingdom of priests, who were also judges, was represented Divine good from which is Divine truth; and by the kingdom of kings was represented Divine truth without Divine good. But when something of the priesthood also was adjoined to the kingly office, then by the kings was also represented Divine truth in which there was so much of good as there was of the priesthood adjoined to the kingly office.

[3] All these things were instituted in the Jewish Church in order that by them might be represented states of heaven; for in heaven there are two kingdoms, one of which is called the celestial kingdom, and the other of which is called the spiritual kingdom. The celestial kingdom is what is called the Lord’s priestly office, and the spiritual kingdom is what is called His kingly office. In the latter Divine truth reigns, and in the former Divine good. And because the representative of the celestial kingdom began to perish when they asked for a king, therefore in order that a representative of the Lord’s kingdom in the heavens might still be continued, the tribe of Judah was separated from the Israelites, and by the kingdom of Judah was represented the celestial kingdom of the Lord, and by the kingdom of Israel His spiritual kingdom.

[4] They who know these things can know the reasons why the forms of government among the posterity of Jacob were successively changed, and why when they asked for a king, it was said to them by Jehovah through Samuel that by so doing they rejected Jehovah, that He should not be king over them (1 Samuel 8:7), and that then they were told the right of a king (verse llowing), by which is described Divine truth without good. They who know the things above stated can also know why somewhat of the priesthood was granted to David, and also why after the time of Solomon the kingdom was divided into two, namely, into the kingdom of Judah and the kingdom of Israel. (Concerning the two kingdoms in heaven, see n. 3635, 3883-3896, 4112, 4113, 4138)

4112. And Jacob stole the heart of Laban the Aramean. That this signifies a change of the state signified by “Laban” in respect to good, is evident from the signification of “stealing,” as being to take away what is dear and holy, and thus to change the state (as just above, n. 4111); from the signification of the “heart,” as being that which proceeds from the will; and when the will is a will of good, the “heart” denotes good (see n. 2930, 3313, 3888, 3889); and from the representation of Laban, as being mediate good, which is now being separated; and because it is being separated, Laban is now called “the Aramean,” as also in the following verse, n. 24; for “Laban the Aramean” denotes such good, in which there is not Divine good and truth as before. The reason why this is signified, is that Aram, or Syria, was separated from the land of Canaan by the river Euphrates, and was therefore outside the land of Canaan, by which in the internal sense is signified the Lord’s kingdom, and in the supreme sense the Lord’s Divine Human (see n. 4108). “Aram” and “Syria” specifically signify the knowledges of truth and good (n. 1232, 1234, 3051, 3249, 3664, 3680), and this because the Ancient Church was there also, and the remains of it continued there a long time, as is evident from Balaam, who was from that country, and who had knowledge of Jehovah and also prophesied concerning the Lord. But after idolatry had grown there, and Abram had been called away, and the representative church had been instituted in the land of Canaan, Aram or Syria put on the representation of a region out of the church, or separate from the church, and therefore remote from the things of the Lord’s kingdom; although still retaining its signification of the knowledges of good and truth. The reason why Jacob is said to have “stolen the heart of Laban” by not telling him that he would flee, is that a change of state as to truth was spoken of just above, and here therefore a change of state as to good; for where truth is treated of in the Word, good is also treated of, because of the heavenly marriage of good and truth in every particular of the Word (n. 683, 793, 801, 2516, 2712).