204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)

2842. 'And he said, By Myself I have sworn, says Jehovah' means unchangeable confirmation from the Divine, that is to say, regarding the things that follow. This becomes clear from the meaning of 'saying, by Myself I have sworn' and of 'says Jehovah', all of which imply confirmation, and indeed from the Divine, that is, from Himself. The Divine is unable to confirm from any other source than Himself, and that which He confirms is unchangeable because it is eternal truth. Whatever Jehovah or the Lord utters is eternal truth, Matthew 24:35, since it comes from the very Being (Esse) itself of truth. But He confirms a thing seemingly with an oath, as He does here and elsewhere in the Word, not because that thing is then more true, but because He addresses Himself to persons who do not accept Divine truth unless it is confirmed in that way. For such persons do not have any other idea of Jehovah or the Lord than of a human being who is able to declare a thing and to change his mind, as one reads of many times in the Word; but in the internal sense the situation is altogether different. Anyone may recognize that Jehovah or the Lord never confirms anything with an oath, but when Divine Truth itself, and the confirmation of it, passes down to that kind of person it is converted into the semblance of an oath. It is as it was with the devouring fire and the smoke that appeared over Mount Sinai before the eyes of the people when Jehovah or the Lord came down, Exodus 19:18; Deuteronomy 4:11-12; 5:22-24. In this case His glory in heaven, indeed His mercy, were seen by the people there, who were under the influence of evil and falsity, as fire and smoke, see 1861. Much the same applies to many things called the utterances or actions of Jehovah that are mentioned in the Word. From this it may become clear that 'by Myself I have sworn, says Jehovah' are words meaning unchangeable confirmation from the Divine.

[2] From many other places in the Word it becomes clear that when reference is made to Jehovah 'swearing' it means confirmation with someone who is like those that have just been referred to, as in David,

Jehovah is mindful of His covenant for ever, of the word He has commanded to a thousand generations, which He made with Abraham, and of His oath to Isaac. Psalms 105:8-9.

It is similar with 'a covenant' as it is with 'an oath', for Jehovah or the Lord does not make a covenant with man. But when the subject is conjunction through love and charity, this is also presented in actual events as a covenant, see 1864. In the same author,

Jehovah has sworn and not repented, You are a Priest for ever after the manner of Melchizedek. Psalms 110:4.

This refers to the Lord. 'Jehovah has sworn' stands for unchangeable confirmation from the Divine, that is, that it is eternal truth.

[3] In the same author,

I have made a covenant with My chosen one, I have sworn to David My servant, I will continue your seed even for ever, and build your throne from generation to generation. Psalms 89:3-4.

This too refers to the Lord. 'Making a covenant with the chosen one, and swearing to David' stands for unchangeable confirmation or eternal truth. 'David' stands for the Lord, 1888; 'making a covenant' has regard to Divine Good, 'swearing' to Divine Truth. In the same psalm,

I will not profane My covenant, and the utterance of My lips I will not alter. Once and for all I have sworn by My holiness, I will not lie to David. Psalms 89:34-35.

Here also 'David' stands for the Lord. 'Covenant' here again has regard to Divine Good, 'utterance of the lips' to Divine Truth. They do so on account of the marriage of good and truth, which marriage exists in every individual part of the Word, dealt with in 683, 793, 801, 2516, 2712.

[4] In the same author,

Jehovah has sworn the truth to David, from which He will not turn back, Of the fruit of your body ¹ I will set on your throne, provided your sons keep My covenant and My testimony which I teach them. Psalms 132:11-12.

'Jehovah has sworn the truth to David' plainly stands for the confirmation of eternal truth. Hence the statement 'from which He will not turn back'. As has been stated, 'David' is used to mean the Lord. This oath was sworn even to David because he was the kind of person who believed that the confirmation applied to himself and his descendants. For David was moved by self-love and love of his descendants, and this explains why he believed that what was declared - that is, as in the quotation above, that his seed would continue for ever and his throne from generation to generation - had reference to himself, when in fact what was said had reference to the Lord.

[5] In Isaiah,

This is as the waters of Noah to Me; as I swore that the waters of Noah should go no more over the earth, so I have sworn not to be angry with you. Isaiah 54:9.

Here 'swearing' stands for making a covenant and confirming it with an oath. As regards its being a covenant and not an oath, see Genesis 9:11. In the same prophet,

Jehovah has sworn, saying, Surely as I have thought, so will it be. Isaiah 14:24.

In the same prophet,

Jehovah has sworn by His right hand, and by His mighty arm. Isaiah 62:8.

In Jeremiah,

Hear the Word of Jehovah, all you of Judah dwelling in the land of Egypt, Behold, I have sworn by My great name, said Jehovah, that My name will no more be invoked by the mouth of every man (vir) of Judah who says, As lives the Lord Jehovih in all the land of Egypt. Jeremiah 44:26.

In the same prophet,

I have sworn by Myself, says Jehovah, that Bozrah will become a desolation. Jeremiah 49:13.

In the same prophet,

Jehovah Zebaoth has sworn by His own soul, Surely I will fill you with men (homo) as with the bruchus. ² Jeremiah 51:14.

In Amos,

The Lord Jehovih has sworn by His holiness, that, behold, the days are coming. Amos 4:2.

In the same prophet,

Jehovah has sworn by the excellence of Jacob, Surely I will never forget any of their deeds. Amos 8:7.

[6] In all these places Jehovah's having sworn by His right hand, by His great name, by Himself, by His own soul, by His holiness, and by the excellence of Jacob, means the confirmation that there is in Jehovah or the Lord. No confirmation by Jehovah is possible except from Himself. Jehovah's right hand, Jehovah's great name, Jehovah's soul, Jehovah's holiness, and the excellence of Jacob mean the Lord's Divine Human; through the latter confirmation came.

[7] Jehovah's or the Lord's swearing to give the land to Abraham, Isaac, and Jacob, and to their descendants, in the internal sense means confirmation that He would grant the heavenly kingdom to those in whom love and faith in Him are present. These are the ones who are meant in the internal sense of the Word by the sons and descendants of Abraham, Isaac, and Jacob, that is, of the patriarchs. The same was also represented in the actual historical granting of the land of Canaan to their descendants; and the Church as it existed at that time among them represented the Lord's heavenly kingdom, as also did the land itself. For 'the land' and 'the land of Canaan' in the internal sense is the Lord's kingdom, see 1413, 1437, 1607. This explains why it is said in Moses,

That you may prolong your days on the land which Jehovah swore to your fathers to give to them, and to their seed, a land flowing with milk and honey; so that your days may be multiplied, and the days of your sons, on the land which Jehovah swore to your fathers to give them, as long as the days of the heavens above the earth. Deuteronomy 11:9, 21.

From all these places it may now become clear that Jehovah's 'swearing' was representative of confirmation, and indeed of unchangeable confirmation, as is plainer still in Isaiah,

By Myself I have sworn; out of My mouth has gone forth the word of righteousness, which will not return, that to Me every knee will bow, every tongue will swear. Isaiah 45:23.

[8] In addition to this, those who belonged to the Jewish representative Church were commanded when confirming covenants with an oath, likewise when confirming vows, as well as promises, and also guarantees, to swear by the name of Jehovah. The reason they were commanded - or to be exact, merely permitted - to do so was that the confirmation of the internal man would in that way also be represented. Thus it was that in those times oaths sworn by the name of Jehovah were like everything else, that is to say, they were representatives. The fact that such was commanded, that is, permitted, is clear in Moses, You shall fear Jehovah your God, and serve Him, and swear by His name; you shall not go after other gods. Deuteronomy 6:13-14.

Elsewhere in the same author,

You shall fear Jehovah your God; you shall serve Him and cling to Him, and you shall swear by His name. Deuteronomy 10:20.

In Isaiah,

He who blesses himself in the land will bless himself by the God of truth, and he who swears in the land will swear by the God of truth. Isaiah 65:16.

In Jeremiah,

If you will return, O Israel, says Jehovah, to Me may you return. And if you are removing your abominations from My sight do not waver. And swear, As Jehovah lives, in truth, in judgement, and in righteousness. Jeremiah 4:1-2.

In the same prophet,

If they will diligently learn the ways of My people, to swear by My name, they will be built up in the midst of My people. Jeremiah 12:16.

The fact that they also swore by the name of Jehovah, that is, swore to Jehovah, [is evident] in Isaiah,

Hear this, O house of Jacob, who are called by the name of Israel and who came out of the waters of Judah, who swore by the name of Jehovah and made mention of the God of Israel, but not in truth and not in righteousness. Isaiah 48:1.

In the same prophet,

On that day there will be five cities in the land of Egypt which speak with the lip of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

In Joshua it is said that the leaders of the congregation swore to the Gibeonites by Jehovah God of Israel, Joshua 9:18-19.

[9] From this it is clear that they were permitted to swear by the name of Jehovah or by Jehovah. But it is also clear that such swearing was nothing else than a representative of confirmation of the internal man. It is well known that internal people, that is, those who possess conscience, have no need to confirm anything by means of an oath; and that they do not so confirm. By them oaths are regarded with disapproval. They are indeed able to assert quite categorically that something is so, and also to confirm the truth with the aid of reasons; but to swear that a thing is so they cannot. They are governed by an internal bond - that of conscience. The addition to this of an external bond, which is an oath, is a kind of insinuation that they are not upright in heart. What is more, the internal man is such that he loves to speak and act in freedom and not under compulsion, for with such persons the internal controls the external, and not the reverse. People who possess conscience therefore do not swear oaths, still less do those do so who possess the perception of good and truth, that is, who are celestial people. The latter do not even, by means of reasons, confirm anything for themselves or for others, but they merely say that something is so, or else is not so, 202, 337, 2718. Consequently they are further removed still from any swearing with an oath.

[10] For these reasons, and because oaths belonged among representatives which were to be brought to an end, the Lord teaches in the following words in Matthew that one should not swear at all,

You have heard that it was said, You shall not swear falsely, but shall perform to the Lord your oaths. But I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, for you cannot make one hair white or black. But let your words be, Yes, yes; No, no; anything beyond this is from evil. ³ Matthew 5:33-37.

These words are used to mean that one should not swear at all by Jehovah or by anything whatever that is Jehovah's or the Lord's.

Note a piè di pagina: