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)

9410. He sent not His hand. That this signifies that truth is not there in its power, is evident from the signification of the “hand,” as being the power that there is through truth. (That “the hand” denotes power, see n. 878, 3091, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8153, 8281, 9025, 9133; and that it is through truth, n. 3091, 3502, 6344, 6423, 8304; also that all the power of truth is from good, thus through good from the Lord, n. 6948, 8200, 9327.) From this it is evident that by “He sent not His hand unto the sons of Israel who were set apart” is signified that truth is not in its power with those who are in the external sense of the Word separate from the internal. The reason why truth is not in its power with these is that they have been separated from heaven, and therefore from the Lord; for the Word conjoins man with heaven, and through heaven with the Lord, because all things of the sense of the letter of the Word correspond to the spiritual and celestial things in which are the angels, and with which there is no communication if the Word is apprehended merely according to the letter, and not at the same time according to any doctrine of the church, which is the internal of the Word.

[2] Let us take for example the words of the Lord to Peter:

Thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shall loose on earth shall be loosed in the heavens (Matthew 16:18-19).

In like manner His words to the disciples:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven (Matthew 18:18).

They who are in the external sense of the Word separate from the internal, thus who are separate from the true doctrine of the church, persuade themselves that such a power was given by the Lord to Peter, and also to the rest of the Lord’s disciples. Hence came that infernal heresy that it is in human power to let into heaven and to shut out from heaven whomsoever it will; when yet according to the true doctrine of the church, which is also the internal of the Word, the Lord alone has this power; and therefore those who are in the external sense of the Word and at the same time in its internal sense, apprehend that these things were said of faith and its truths which are from the Lord, and that faith from the Lord, thus the Lord Himself, has this power, and therefore by no means any man.

[3] That it is so can be seen from the representation of Peter and of the twelve disciples, and from the signification of a “rock,” and likewise from the signification of “keys.” (That Peter represented faith, see the preface to Genesis 18 and 22, also n. 30, 4738, 6000, 6073; and that the twelve disciples of the Lord, like the twelve tribes of Israel, represented all things of faith and love, n. 3488, 3858, 6397.) That a “rock” signifies the Lord in respect to faith, and thus faith which is from the Lord, may be seen above (n. 8581); and that “keys” signify power, is evident from the passages in the Word where “keys” are mentioned; as in John:

I am the first and the last; he that liveth, and was dead; but behold I am alive unto ages of ages; and I have the keys of hell and of death (Revelation 1:18).

These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth, and He that shutteth, and no man openeth (Revelation 3:7).

The key of the house of David will I lay upon His shoulder; that He may open and none shut, and that He may shut and none open (Isaiah 22:22).

That in these passages a “key” denotes power, is manifest; also that the power belongs to the Lord alone.

[4] From all this it can be seen of what quality are those who are in the external sense of the Word separate from the internal; namely, that they have no conjunction with heaven, thus none with the Lord, as is the case with those who explain these words of the Lord to Peter and to the disciples according to the letter, and thus arrogate to themselves the power of saving mankind, and make themselves gods of heaven and earth; and this from an insane love of self and of the world. Everyone who thinks from sound reason can see and apprehend that man cannot loose one sin, because sin is loosed solely through the formation of a new life; that is, through regeneration from the Lord. (That regeneration goes on up to the end of man’s life in the world, and afterward to eternity, see n. 8548-8553, 8635-8640, 8742-8747, 8853-8858, 8958-8968)

[5] What truth “in its power” is, shall also be briefly told. That in the Word the angels are called “powers,” and also that they are powers, is known in the church. Yet they are not powers from themselves, but from the Lord, because they are recipients of the truth Divine which is from the Lord. They have such power from the Lord that one of them can drive away, shut up in the hells, and restrain, a thousand of the diabolical crew. For the truth Divine which is from the Lord fills the heavens, and makes the heavens; and if you will believe it, all things have been made and created through it. The Word, which was in the beginning with God, and which was God, through which all things were created, and through which the world was made (John 1:1-14) is Divine truth. That this is the one only substantial thing, from which are all things, few are able to apprehend, because no other idea is at this day held about Divine truth than as of the speech of the mouth of one in authority, in accordance with which his commands are executed; but what idea ought to be held about it may be seen above (n. 9407). The omnipotence of the Divine truth which is from the Lord is described in many passages in the Word; and also in John:

There was war in heaven; Michael and his angels fought against the dragon; and the dragon fought, and his angels; but they prevailed not, neither was their place found any more in heaven. They overcame him through the blood of the Lamb, and through the word of their testimony (Revelation 12:7-8, 11).

That “the blood of the Lamb” denotes the Divine truth that proceeds from the Divine Human of the Lord, see n. 4735, 6978, 7317, 7326, 7850, 9127, 9393, 9395; and that “the word of their testimony” denotes the truth Divine which is received, is plain.

[6] They who are in the external sense of the Word separate from the internal, thus who are separated from the true doctrine of the church, apprehend this prophetic saying no otherwise than according to the letter; namely, that by “blood” is meant blood, thus the Lord’s passion; when yet it is the Divine truth that proceeds from the Lord that is there meant by “blood.” They who are in the true doctrine of the church are able to know that they are not saved by blood, but by hearing truth Divine, and doing it; thus that those are saved who suffer themselves to be regenerated by the Lord through the Divine truth. This all are able to know, to apprehend, to see, and to perceive, who are in enlightenment from the Lord; thus all who are in the good of charity and of faith, for these are they who are enlightened. This I can avouch—that when I am reading “the blood of the Lamb,” and am thinking of the blood of the Lord, the angels who are with me know no otherwise than that I am reading “the Divine truth that proceeds from the Lord,” and that I am thinking about this. But let the simple remain in their doctrine, that they are saved through the Lord’s blood, provided they live in accordance with His Divine truth; for they who so live are enlightened in the other life.