2258. Shall not the Judge of all the earth do judgment? That this signifies that the Divine good cannot do this after the manner of truth separated from good, is evident from the signification of the “Judge of all the earth,” as also from the signification of “judgment.” The “Judge of all the earth,” signifies in the internal sense the good itself from which comes truth; which also in the representative Church was represented by the priests who were at the same time judges; for as priests they represented the Divine good, and as judges the Divine truth; but the “Judge of all the earth” means both, and this from the signification of “earth,” as explained in several places in Part First. But to prove these things now from the representatives of that church would be too tedious. “Judgment,” however, signifies truth (as shown above,n. 2235). From these significations, and at the same time from the series of things in the internal sense, it is evident that “Shall not the Judge of all the earth do judgment?” signifies that the Divine good cannot do this after the manner of truth separated from good.

[2] In order to understand these things, be it known that there are two things which constitute the order of the universal heaven, and thence in the universe, namely, Good and Truth. Good is the essential of order, all the things of which are mercies. Truth is the secondary of order, all the things of which are truths. The Divine good adjudges all to heaven, but the Divine truth condemns all to hell; and therefore unless the Lord’s Mercy, which is of good, were eternal, all men, however many, would be condemned. This is what is signified by the statement that the Divine good cannot do this after the manner of truth separated from good. (See also (1728) what is said concerning this in Part First,n. 1728.)

[3] That the evil are nevertheless condemned to hell, is not because the Divine good is separated from the Divine truth, but because the man separates himself from the Divine good. For the Lord in no case sends anyone down into hell, but the man sends himself, as has been already stated a number of times. In the following respect also the Divine good is conjoined with the Divine truth: that unless the evil were separated from the good, the evil would do harm to the good, and would be continually endeavoring to destroy order: thus that the good may not be harmed, is of Mercy. This stands just as in the kingdoms of the earth. If evils were not punished, the whole kingdom would be infected with evils, and so would perish; for which reason kings and judges show more mercy in punishing evils and in expelling from society those guilty of them, than by exercising in their behalf an unseasonable clemency.

1728. And he was priest. That this signifies the holy of love, is evident from the signification of “priest” in the Word. There are two things which are predicated of the Lord, namely, that He is King, and that He is Priest. A king, or the royalty, signifies the holy which is true; and a priest, or the priesthood, signifies the holy which is good; the former is the Divine spiritual, the latter the Divine celestial. The Lord as King governs each and all things in the universe from Divine truth; and as Priest, from Divine good. Divine truth is the very order of His universal kingdom, all the laws of which are truths, or eternal verities; Divine good is the very essential of order, all things of which are of mercy. Both of these are predicated of the Lord. If Divine truth alone were His, no mortal could be saved, for truths condemn everyone to hell; but Divine good, which is of mercy, uplifts from hell to heaven. These are what the kings and priests in the Jewish Church represented and these likewise Melchizedek represented, as king of Salem, and priest to God Most High.