Arcana Coelestia #9229
9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.
The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.
To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.
[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,
I make Myself holy, that they also may be made holy in the truth. John 17:19.
'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.
[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,
Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.
Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.
[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,
Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.
In Luke the angel telling Mary about the Lord said,
That which is holy will be born from you. Luke 1:35.
And in Daniel,
I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.
In these places 'that which is holy' and 'a holy one' stand for the Lord.
[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.
[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.
[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.
[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,
Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.
'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.
The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.
[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.
[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,
And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.
Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,
Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.
각주:
1. Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact
2. i.e. an especially holy place
3. i.e. dedicating persons or things to holy functions or purposes
4. literally, the holiness of holinesses
John 1
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In the beginning was the Word, and the Word was with God, and the Word was God.
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The same was in the beginning with God.
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All things were made through him. Without him was not anything made that has been made.
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In him was life, and the life was the light of men.
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The light shines in the darkness, and the darkness hasn't overcome it.
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There came a man, sent from God, whose name was John.
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The same came as a witness, that he might testify about the light, that all might believe through him.
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He was not the light, but was sent that he might testify about the light.
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The true light that enlightens everyone was coming into the world.
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He was in the world, and the world was made through him, and the world didn't recognize him.
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He came to his own, and those who were his own didn't receive him.
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But as many as received him, to them he gave the right to become God's children, to those who believe in his name:
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who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
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The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
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John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'"
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From his fullness we all received grace upon grace.
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For the law was given through Moses. Grace and truth were realized through Jesus Christ.
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No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
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This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"
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He declared, and didn't deny, but he declared, "I am not the Christ."
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They asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" He answered, "No."
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They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?"
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He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said."
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The ones who had been sent were from the Pharisees.
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They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?"
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John answered them, "I baptize in water, but among you stands one whom you don't know.
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He is the one who comes after me, who is preferred before me, whose sandal strap I'm not worthy to loosen."
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These things were done in Bethany beyond the Jordan, where John was baptizing.
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The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
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This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.'
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I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel."
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John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
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I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.'
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I have seen, and have testified that this is the Son of God."
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Again, the next day, John was standing with two of his disciples,
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and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!"
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The two disciples heard him speak, and they followed Jesus.
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Jesus turned, and saw them following, and said to them, "What are you looking for?" They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?"
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He said to them, "Come, and see." They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.
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One of the two who heard John, and followed him, was Andrew, Simon Peter's brother.
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He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ).
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He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter).
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On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me."
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Now Philip was from Bethsaida, of the city of Andrew and Peter.
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Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph."
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Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "come and see."
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Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!"
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Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you."
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Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!"
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Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!"
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He said to him, "Most certainly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man."
