725. "A son, a male" signifies the doctrine of truth for the church which is called "the New Jerusalem," because "son" signifies truth (as has been shown just above), and "a son, a male" signifies the truth of doctrine from the Word, consequently the doctrine of genuine truth which is for the church. It means the doctrine for the church which is called the New Jerusalem, because "the woman that brought forth a son, a male" means that church (as has also been shown above). The doctrine of truth which is for the church is also signified by "male" in the following passages. In Moses:

God created man into His image, into the image of God created He him. Male and female created He them (Genesis 1:27).

Male and female created He them, and blessed them, and called their name Man, in the day when they were created (Genesis 5:2).

What is involved in the things that are related in the first chapters of Genesis respecting the creation of heaven and earth, paradise, and eating from the tree of knowledge, no one can know except from the spiritual sense, for these historical things are made-up historicals, and yet they are holy, because every least particular is inwardly or in its bosom spiritual.

[2] It describes the establishment of the Most Ancient Church, which surpassed all the churches on this earth; its establishment is meant by the creation of heaven and earth, its intelligence and wisdom by the garden in Eden, and its decline and fall by eating from the tree of knowledge. From this it is clear that "Man," who is called "Adam and Eve," means that church, for it is said "male and female created He them, and called their name Man;" and as that church is meant by the two, it follows that "the male" means its truth, and "the female" its good, so too, "male" means doctrine, and "female," the life, since the doctrine of truth is also the doctrine of love and charity, thus the doctrine of life; and the life of good is also the life of love and charity, thus the life of doctrine, that is, life according to doctrine. These two are meant by "male [and female]," and these taken together and conjoined in marriage are called "Man" [Homo], and also constitute the church, which is meant by "Man," as has been said above. So, again, Adam is from a word that means ground, and ground from its reception of seeds signifies the church in respect to the truths of doctrine, for in the Word seeds signify truths; while Eve is from a word that means life, as it is said:

Because she was to be the mother of all living (Genesis 3:20).

These two, doctrine and life, when taken together and joined as it were in marriage, are called "Man," and also constitute the church, because man is man from the understanding of truth and from the will of good, consequently from the doctrine of life, since this is of the understanding, and from the life of doctrine, because this is of the will. It is similar with the church, for the church is in man, and is the man himself.

[3] That these two, which are signified by "male and female," are not to be two but one, the Lord teaches in the Gospels:

Jesus said, Have ye not read that He who made them from the beginning of creation made them male and female, and they twain shall be one flesh? Therefore they are no more twain, but one flesh (Matthew 19:4-6; Mark 10:6, 8).

This, like every particular of the Word, must be understood not only naturally, but also spiritually, and unless it is also understood spiritually no one can know what is signified by "male and female [or husband and wife] shall be no more twain but one flesh" (as it is also said in Genesis 2:24). Here, as above, "male and female" signify in the spiritual sense truth and good, consequently the doctrine of truth, which is the doctrine of life, and the life of truth, which is the life of doctrine; these must be not two but one, since truth does not become truth with man without the good of life, nor does good become good with anyone without the truth of doctrine, for good becomes spiritual good only by means of truths, and spiritual good is good, but natural good without it is not good. When these are one, then truth is of good and good is of truth, and this one is meant by "one flesh." It is similar with doctrine and life; these also constitute one man of the church when the doctrine of life and the life of doctrine are conjoined with him, for doctrine teaches how one must live and do, and life lives the doctrine and does it. From this it can also be seen that "a son, a male" signifies the doctrine of love and charity, consequently the doctrine of life.

[4] Since the truth of doctrine or the doctrine of truth is signified by the "male," the law was given:

That every male opening the womb should be holy to Jehovah (Exodus 13:12, 15; Deuteronomy 15:19; Luke 2:23).

For from the marriage of truth and good, which, as has been said above, is meant in the spiritual sense by the marriage of man and woman, truths and goods are born, consequently these are signified in that sense by "sons and daughters," truths by "sons," and goods by "daughters;" and as every man is reformed and regenerated by means of truths, for without truths man does not know what is good, or what is the nature of good, thus does not know the way to heaven, so truth, which is what is first born from the marriage of truth and good, was sanctified to Jehovah. This truth first born is also the doctrine of truth, for that which is first is the all in what follows, thus is in all truth, and all truth is doctrine. But it must be carefully noted that "the firstborn" signifies the truth that is of the good of charity, consequently it signifies the good of charity in its form and in its quality, and therefore truth. For truth is the form of good and the quality of good. This is signified by "the firstborn," because from the good of love, which is signified by the womb and the infant in it, nothing else can be born but the good of charity; and this good does not become good until it has been formed and qualified, that is, until it is in the form in which it has its quality, and its form is called truth, and yet it is good in form.

[5] From what has now been said it can be seen why it was commanded:

That every male should appear three times in the year before the face of the Lord Jehovah (Exodus 23:17; 34:23; Deuteronomy 16:16);

namely, at the three feasts, which signified everything of regeneration, from its first to its last; and as everything of regeneration is effected by the truths of doctrine that are made by the Lord to be of the life, so all males, by whom truths were signified, were to present themselves before the Lord that they might be made clean by Him and afterwards be led by Him. Moreover, "three times in the year" signifies continually, and "the face of Jehovah" the Divine love, by which man is led. And this was done because "Jerusalem" signified the church in respect to doctrine, and thence also the doctrine of the church.

[6] Because "burnt-offerings and sacrifices" signified celestial and spiritual things, "burnt-offerings" celestial things, and "sacrifices" spiritual things, the law was given:

That burnt-offerings should be of males without blemish, either from the flock or from the herd; but sacrifices might be either of males or females (Leviticus 1:2, 3; 3:1, 6).

The reasons were that celestial things are such as are of the love to the Lord, thus of the marriage of good and truth, but spiritual things are such as are of charity towards the neighbor, thus not of marriage but of the blood relationship of truth with good; and truths and goods in blood relationship are like sisters and brothers, but in marriage truths and goods are like husband and wife. This is why the burnt-offerings were "of males without blemish," which signify genuine truths from the Word, or from doctrine out of the Word, which have been conjoined to the good of love to the Lord, which good was signified by "the altar and its fire." The sacrifices were "either of males or females," because "males" signified truths, and "females" goods, conjoined not by marriage but by blood relationship; and as both of these, like brothers and sisters, are of one parent, worship was equally well pleasing from truths and from goods, that is, from males and from females.

[7] As all spiritual nourishment is from truths that are from good, the law was also given:

That the male among the priests might eat the holy things (Leviticus 6:18, 29; 7:6).

This was the law because "males" signify the truths of doctrine, which are doctrinals, as above, and "priests" the goods of love, which are the goods of life, and "their eating of the holy things" that belonged to Aaron and his sons signified spiritual nourishment.

[8] In Moses:

When thou draw near unto a city to fight against it, thou shalt invite it to peace; if it does not accept, thou shalt smite every male thereof with the edge of the sword, but the women, the little ones, the beasts, and the prey thou shalt take (Deuteronomy 20:10-14).

Every male in a city that did not accept peace should be smitten with the edge of the sword, but not the women, little ones, and beasts, because "city" signifies doctrine, and "a city of the nations in the land of Canaan" the doctrine of falsity, likewise the males of that city; and "not to accept peace" signifies not to agree with the truths and goods of the church, which were signified by "the sons of Israel;" "the edge of the sword," with which the males should be smitten, signifies truth destroying falsity. And because falsities alone fight against truths and goods and destroy them, but not evils without falsities, "the women, little ones, and beasts," which, with the nations, signified evils, were not smitten, since evils can be subdued, amended, and reformed by means of truths.

[9] In Jeremiah:

Cursed be the man who brought glad tidings to his father, saying, A son, a male is born to thee, in gladdening he hath made him glad; let that man be as the cities that Jehovah overthrew (Jeremiah 20:15, 16).

This is said of those who are in the devastated church, in which nothing but falsities rule and are accepted; therefore "cursed be the man who brought glad tidings to his father, saying, A male is born to thee," signifies one who acknowledges falsity and proclaims it as truth, thus the doctrine of falsity in place of the doctrine of truth; "in gladdening he hath made him glad" signifies the accepting from affection of falsity; "let that man be as the cities that Jehovah overthrew" signifies that it shall be with the doctrines that are from mere falsities, which the Lord exterminated from the church, and as with the cities of the Canaanitish nation that He destroyed; the comparison is with cities because "cities" signify doctrines.

[10] In Ezekiel:

Thou didst take the vessels of thine adorning, of My gold and of My silver which I had given to thee, and madest for thee images of a male with which thou didst commit whoredom (Ezekiel 16:17).

This is said of "the abominations of Jerusalem," which signify the falsifications and adulterations of the Word, which are made by applications to the cupidities of corporeal and earthly loves; "vessels of adorning from the gold and silver of the Lord" signify the knowledges of good and truth, which are the goods and truths of the sense of the letter of the Word; these are called "vessels" because they contain in them spiritual truths and goods, and are called "vessels of adorning" because they are the appearances and thus forms of things interior; the things that are of "gold" signify those that are from good, and those of "silver" those that are from truth; "thou madest for thee images of a male, with which thou didst commit whoredom," signifies falsities appearing as truths of doctrine, but which are falsified; "the images of a male" meaning the appearances of truth, which nevertheless are falsities, and "to commit whoredom" meaning to falsify.

[11] In Malachi:

Cursed be the defrauder in whose flock is a male and he voweth and sacrificeth to the Lord a corrupted thing (Malachi 1:14).

"A male in the flock" signifies the genuine truth of doctrine from the Word; "a corrupted thing" signifies what is falsified; and "to vow and sacrifice" signifies to worship, thus from things falsified when truth is known; that this worship being fraudulent is infernal is signified by "cursed be the defrauder." From what has now been shown from the Word respecting the signification of "male" and of "sons," it can be seen that "the son, a male that was brought forth by the woman arrayed with the sun, and upon whose head was a crown of twelve stars," signifies the doctrine of truth, thus the doctrine of love and charity for the church which is called the New Jerusalem (which is treated of in the twenty-first chapter of this book).

102. And for my name's sake hast laboured. That this signifies acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, is evident from the signification of the name of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (concerning which see Arcana Coelestia 2628, 6887), and in the relative sense, all things of love and of faith by which the Lord is worshipped, because these are Divine things which proceed from His Divine Human (Arcana Coelestia 2724, 3006, 6674, 9310). This is evident also from the signification of labouring as being earnest application of the mind, and study in order that those things may be known and acknowledged; for this is signified by labouring, when it is said of those who study the knowledges (cognitiones) of truth and good. From these considerations it follows, that by "and for my name's sake hast laboured," is signified acknowledgment of the Lord, and of the knowledges (cognitiones) which have regard to Him. The knowledges (cognitiones) which have regard to the Lord, are all those things which belong to love and faith.

In many passages of the Word, it is said, "for the sake of the name of Jehovah," "for the sake of the name of the Lord," "for the sake of the name of Jesus Christ," and that the name of God should be hallowed, and similar expressions. Those who do not think beyond the sense of the letter are of opinion, that in these passages name alone is understood: but this is not so, but everything by which the Lord is worshipped, everything which has relation to love and faith. Hence by the name of the Lord in the Word, are meant all things of love and of faith by which He is worshipped, but, in this case, the acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, because this is said to those only who study those knowledges (cognitiones).

[2] The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but everything of love and faith, is found in the spiritual world. In that world, the names used on earth are not enunciated, but the names of the persons spoken of are formed from the idea of all those things that are known about them, which things are summed up in one expression. Such is the enunciation of names in the spiritual world; this is why names in that world, as well as all other things, are spiritual. Nor are the names of the Lord and of Jesus Christ uttered there as on earth, but, instead of them, a name is formed from the idea of all those things that are known and believed concerning Him, which idea is derived from everything of love and of faith in Him. The reason is, that these things in the aggregate are the Lord with them; for the Lord is present with every one in the goods of love and of faith that are from Him. This being the case, the character of every one as to his love and faith in the Lord is there immediately known, merely from his enouncing in a spiritual expression, or a spiritual name, "the Lord" or "Jesus Christ." This is why those who have no love or faith towards Him, cannot utter His name, that is, they cannot form any spiritual name of Him. From these considerations it is now clear why it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not meant the name, but the all of love and of faith by which He is worshipped.

[3] Lest, therefore, the opinion entertained by many should prevail, that the name alone of Jesus Christ, without love and faith in Him, thus without the knowledges (cognitiones) by which love and faith exist, contributes something to salvation, I adduce herewith a few passages from the Word in which the above-mentioned expressions are found, from which those who think more deeply may see that name alone is not meant. Thus in the following:

"Jesus said, Ye shall be hated of all men for my name's sake" (Matthew 10:22:24:9, 10.)

"Where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20).

"As many as received him, to them gave he power to become the sons of God, even to them that believe in his name" (John 1:12).

"When Jesus was in Jerusalem, many believed in his name" (John 2:23).

"He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God" (John 3:18).

"These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:31).

"Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; 19:38).

"And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred fold, and shall inherit life everlasting" (Matthew 19:29).

(What is here signified by houses, brethren, sisters, father, mother, wife, children, and lands, which are to be left for the sake of the name of the Lord, may be seen in Arcana Coelestia 10490.)

"Jesus said, Whatsoever ye shall ask in my name, I will do it" (John 14:13, 14);

here "to ask in my name," is to ask from love and faith.

"Many shall come in my name, saying, I am: go ye not therefore after them" (Luke 21:8; Mark 13:6);

by these "coming in the name of the Lord" and saying "I am" denotes to preach false doctrines and declare that they are true, and thus lead astray. The same is signified by these words in Matthew:

"Many shall come in my name, saying, I am Christ, and shall deceive many" (24:5, 11, 23-27);

for by Jesus is meant the Lord as to Divine good, and by Christ, the Lord as to Divine truth (Arcana Coelestia 3004, 3005, 3009, 5502), and by not being Christ, is signified, not Divine truth, but falsity.

[4] In the Old Testament, the name of Jehovah has a signification similar to that of the name of the Lord, because Jehovah, in the Old Testament, is the Lord. Thus it is said in Isaiah:

"And in that day shall ye say, Confess ye to Jehovah, call upon his name" (12:4).

Again:

"O Jehovah, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. By thee only will we make mention of thy name" (26:8, 13).

Again:

"From the rising of the sun shall my name be called upon" (41:25).

And in Malachi:

"From the rising of the sun even unto the going down of the same, my name shall be great among the nations: and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the nations" (1:11).

And in Isaiah:

"Every one that is called by my name, I have created him for my glory; I have formed him; yea, I have made him " (43:7). And in Micah:

"All people walk in the name of their God, and we will walk in the name of Jehovah our God" (4:5).

And in Moses:

"Thou shalt not take the name of thy God in vain for the Lord will not hold him guiltless that taketh his name in vain" (Deuteronomy 5:11).

Again:

"Jehovah separated the Levites, that they should minister and bless in the name of Jehovah" (Deuteronomy 10:8).

Again:

"They shall worship Jehovah in one place, where he shall place his name" (Deuteronomy 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16).

"Where he shall place his name," denotes where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem, and therefore by Jerusalem is signified the church as to doctrine and worship (as may be seen in the small work, The New Jerusalem and its Doctrine, n, 6).

[5] Because by the name of Jehovah, or of the Lord, in the spiritual sense, is signified all worship from the good of love and the truths of faith, therefore, in the highest sense, by the name of Jehovah is meant the Lord as to the Divine Human, because from His Divine Human proceeds the all of love and of faith. That the Lord, in the highest sense, is meant by the name of Jehovah, is clear in John:

"Jesus said, Father, glorify thy name. A voice came from heaven, saying, I have both glorified it, and will glorify it again" (12:28).

And in Isaiah:

"I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give to another" (42:6, 8).

The coming of the Lord is here treated of. In Jeremiah:

"Behold the days come, saith Jehovah, that I will raise unto David a righteous branch, and a king shall reign, and this is his name whereby he shall be called, Jehovah, our righteousness" (23:5, 6).

Hence it is clear that in the Lord's Prayer the words "hallowed be thy name" (Matthew 6:9) mean, that the Divine Human of the Lord is to be regarded as holy, and to be worshipped.

[6] Because the name of the Lord signifies such things, it is evident what is meant by the following passages.

In John:

"The shepherd of the sheep calleth his own sheep by name" (10:3).

In Luke:

"Rejoice because your names are written in heaven (10:20).

And in the Apocalypse:

"Thou hast a few names in Sardis" (3:4).

He who does not know what name signifies in the Word cannot possibly know how these words are to be understood in Matthew:

"He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward" (10:41, 42).

To receive a prophet in the name of a prophet, a righteous man in the name of a righteous man, and to give drink in the name of a disciple, signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth. For by a prophet is signified truth, by a righteous man is signified good, and by a disciple is signified good from truth; and to give to drink of cold water is to exercise charity from obedience; in their name denotes for the sake of their quality, thus for the sake of those things. Who could ever understand these things, unless it were known what name signifies? To love and to do truth for the sake of truth, and good for the sake of good, is to be affected with truth and good for their own sake, and not for the sake of one's own fame, honour, and gain. The former affection of truth and good is an affection truly spiritual; but the affection of truth and good for the sake of one's own fame, honour, and gain, is an affection merely natural. And because those who love truth and good for their own sake, or because they are truth and good, are in the spiritual affection of truth and good, it is therefore said, that they shall receive the reward of a prophet and of a righteous man; by which is meant, that they are in the spiritual affection of truth and good, this affection having its reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good without regarding reward as an end, thus for the sake of truth and good, may be seen in Arcana Coelestia 6388, 6478, 9174, 9984. That a prophet signifies one who teaches truth, thus also, abstractedly, the truth which is taught, see n. 2534, 7269. That a righteous man signifies the good of love to the Arcana Coelestia 2235, 9857. That a disciple signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That to give to drink is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that name signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence the name of Jehovah, or of the Lord, signifies all the quality by which He is worshipped, n. 2724, 3006, 6674, 9310.)