4468. And we will be for one people. That this signifies conjunction in respect to doctrine also, is evident from the signification of “people,” as being the truth of the church, consequently doctrine (see n. 1259, 1260, 3295, 3581). Thus “to be for one people,” denotes conjunction by doctrine. There are two things which conjoin together the men of the church, namely, life and doctrine. When the life conjoins them, the doctrine does not separate them; but if the doctrine alone conjoins them, as is the case at this day within the church, they then separate from one another and make as many churches as there are doctrines; although the doctrine is for the sake of the life, and the life is from the doctrine. That the men of the church separate from one another if the doctrine alone conjoins them, is evident from the fact that a man who is of one doctrine will condemn him who is of another doctrine, sometimes to hell. But that the doctrine does not separate the men of the church if the life conjoins them, is evident from the fact that a man who is in goodness of life does not condemn another who is of a different opinion, but leaves the matter to his faith and conscience, and this even as regards those who are outside the church; for he says in his heart that ignorance cannot condemn any who live in innocence and mutual love, as do little children, who also are in ignorance when they die.

3581. Peoples shall serve thee. That this signifies the truths of the church, and that “peoples shall bow down themselves to thee” signifies the truths of good, is evident from the mention of serving,” as being concerning truths (n. 2567, 3409); and from the signification of “peoples,” as being truths (n. 1259, 1260, 2928, 3295). By the “peoples” first mentioned are signified the truths of the church, which are called spiritual truths; and by the “peoples” mentioned the second time are signified the truths of good, which are spiritual goods, and are called truths relatively, the goods of charity being such truths. Because there is this distinction, the “peoples” mentioned in the first place and in the second are not expressed in the Hebrew tongue by the same word, but yet by a word somewhat akin.