10067. And shalt sprinkle it upon Aaron, and upon his garments. That this signifies the reciprocal unition of Divine good and Divine truth in the higher heavens, is evident from the representation of Aaron, as being the Lord as to Divine good (see n. 9806), which is the Divine good of the Lord in the celestial kingdom (see n. 9946), or what is the same, in the higher heavens; and from the signification of the “garments of Aaron,” as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); and from the signification of “sprinkling” upon them, as being to unite, for that which was sprinkled and poured upon anyone represented unition (as also above, in that the blood was to be sprinkled upon the altar round about, n. 10064).

[2] That the Divine Human of the Lord in the heavens is meant, is because in this passage and in what now follows the subject treated of is the Divine of the Lord in the heavens, and His unition with the angels there, thus the second state of the glorification of the Lord’s Human (n. 10057). Therefore here by Aaron is represented the Lord as to Divine good in the celestial kingdom; and by his garments, as to Divine truth in the spiritual kingdom adjoined to the celestial kingdom; thus as to both in the higher heavens. That it is the Divine Human from which these things are, is because no other Divine is acknowledged and worshiped in the heavens than the Divine Human of the Lord; for the Divine which the Lord called His “Father,” was the Divine in Him. That in the heavens no other Divine is acknowledged and worshiped than the Lord as to the Divine Human, can be seen from many of the Lord’s words in the Evangelists as from these:

All things are delivered unto Me by the Father (Matthew 11:27; Luke 10:22).

The Father hath given all things into the hand of the Son (John 3:34-35).

The Father hath given to the Son power over all flesh (John 17:2).

Without Me ye can do nothing (John 15:5).

Father, all Mine are Thine, and all Thine are Mine (John 17:10).

All power hath been given unto Me in the heavens and on earth (Matthew 28:18).

Jesus said to Peter, I will give thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:19).

[3] That this is so is also plain from the fact that no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the “Father,” cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things. That the Divine Itself, which is the “Father,” is incomprehensible, the Lord also teaches in John:

No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

[4] And that the Divine Itself, which is the “Father,” is comprehensible in the Lord through His Divine Human, He again teaches in John:

He that seeth Me, seeth Him who sent Me (12:45).

If ye have known Me, ye have known My Father also; and henceforth ye have known Him, and have seen Him. He that seeth Me, seeth the Father (John 14:6-11).

All things have been delivered unto Me of My Father; and no one knoweth the Son, save the Father; neither doth anyone know the Father save the Son, and he to whom the Son shall be willing to reveal Him (Matthew 11:27; Luke 10:22).

That it is also said, “no one knoweth the Son but the Father,” is because by the “Son” is meant the Divine truth, and by the “Father,” the Divine good, both in the Lord; and the one cannot be known except from the other; and therefore the Lord first says that all things have been delivered to Him by the Father, and then that he knoweth Him to whom the Son willeth to reveal Him. (That the “Son” denotes the Divine truth, and the “Father,” the Divine good, both of the Lord, see n. 2803, 2813, 3704, 7499, 8328, 8897, 9807.) From all this it is now evident that the Divine in the heavens is the Divine Human of the Lord.

[5] What was represented by the blood of the second ram being sprinkled upon the altar round about, and by taking of this blood, and of the oil of anointing, and sprinkling upon Aaron and upon his garments, shall now be told. That these things signified the unition of Divine truth with Divine good, and of Divine good with Divine truth, in the Lord’s Divine Human, is plain from what has been already said and shown (n. 10064-10067). But the secret which lies within has not yet been disclosed. This secret is that there was a reciprocal unition of Divine good and Divine truth, thus of the Divine Itself which is called the “Father,” and of the Divine truth which is called the “Son.” The unition of Divine truth with Divine good is signified by the sprinkling of the blood upon the altar (n. 10064); these united are signified by the blood upon the altar, from which it was to be taken (n. 10065), and by the oil of the anointing, by which was signified the Divine good (see n. 10066); consequently the reciprocal unition of Divine truth and Divine good in the Lord’s Divine Human is signified by the sprinkling of this blood, and at the same time of the oil of anointing, upon Aaron and upon his garments (see just above).

[6] That the unition was reciprocal is very evident from the words of the Lord in the following passages, in John:

The Father and I are one; though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).

Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:10-11).

Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. All things that are Mine are Thine, and all Thine are Mine (John 17:1, 10).

Now hath the Son of man been glorified; and God hath been glorified in Him; and God shall glorify Him in Himself (John 13:31-32).

From these passages it can be seen that the Divine good of the Divine love, which is the “Father,” was united to the Divine truth, which is the “Son,” reciprocally in the Lord; and hence that His Human itself is Divine good. The like is also signified by His “coming forth from the Father, and coming into the world, and going to the Father” (John 16:27-29); and by “all things of the Father being His” (John 16:15); and by “the Father and He being one” (John 10:30).

[7] But these things can be better apprehended from the reciprocal conjunction of good and truth in the man who is being regenerated by the Lord, for as before said the Lord regenerates man as He glorified His Human (n. 10057). When the Lord is regenerating man, He insinuates the truth which is to be of faith in the man’s understanding, and the good which is to be of love in his will, and therein conjoins them; and when they have been conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has the quality of its life from the truth which is of faith. This conjunction is reciprocally accomplished by means of good, and is called the heavenly marriage, and is heaven with man. In this heaven the Lord dwells as in His own, for all the good of love is from Him, and also all the conjunction of truth with good. The Lord cannot dwell in anything of man’s own, because it is evil.

[8] This reciprocal conjunction is what is meant by the words of the Lord in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

All thing of Mine are Thine, and Thine are Mine, but I have been glorified in them. That they all may be one, as Thou Father art in Me, and I in them, and that they may be one in us (John 17:10, 21-22).

Reciprocal conjunction is thus described; but still it is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man’s decision, and when he desists, then is effected the reciprocal conjunction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man; for that from himself man can do nothing of good, and thus can receive nothing of truth in good, has been known in the church; and this also the Lord confirms in John:

Abide in Me, and I In you. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 6).

[9] This reciprocal conjunction can be illustrated from the conjunction of the understanding and will in man; his understanding is formed from truths, and his will from goods; and truths are of faith with him, and goods are of love. Man imbibes truths from hearing, through the sense of hearing; and from reading through the sight; and stores them up in his memory. These truths relate either to the civil state, or to the moral state, and are called memory-knowledges. The love of man which is of his will through the understanding looks into these things in the memory, and from it chooses those which are in agreement with the love; and those which it chooses, it summons to itself, and conjoins with itself, and by means of them strengthens itself from day to day. Truths thus vivified by love make the man’s understanding, and the goods themselves which are of the love make his will. The goods of love are also like fires there, and truths in the circumferences round about, vivified by the love, are like the light from this fire. By degrees, as the truths are kindled by this fire, there is kindled in them a desire to conjoin themselves reciprocally. From this comes a reciprocal conjunction, which is permanent.

[10] From all this it is evident that the good of love is really that which conjoins, and not the truth of faith, except insofar as this has the good of love within it. Whether you say love, or good, it is the same, for all good is of love, and that which is of love is called good; and also whether you say love, or the will, it is likewise the same, for that which a man loves he wills.

[11] Be it known that the things which are of the civil or moral state, just now spoken of, conjoin themselves in the external man; but those which are of the spiritual state, before spoken of, conjoin themselves in the internal man, and then through the internal in the external. For the things of the spiritual state, which are truths of faith and goods of love to the Lord, and which look to eternal life, communicate with the heavens, and open the internal man, and they open it insofar and in such a way as the truths of faith are received in the good of love to the Lord and toward the neighbor, from the Lord. From this it is evident that those are only external men who do not at the same time imbue themselves with those things which are of the spiritual state; and that those are merely sensuous men who deny these things, however intelligently they may seem to talk.

3704. And the God of Isaac. That this signifies the Lord as to the Divine Human, is evident from the representation of Isaac, as being the Lord’s Divine rational; and as the rational is that in which the human begins (see n. 2194), and thus from which and by which the human is; therefore here by the “God of Isaac” is signified the Divine Human of the Lord. As in heaven, and with man, and even in universal nature, all things both in general and in particular have relation to good and truth, therefore also the Lord’s Divine is distinguished into Divine good and Divine truth, and the Lord’s Divine good is called “father,” and his Divine truth “son”; but the Lord’s Divine is nothing else than good; yea, good itself; and Divine truth is the Lord’s Divine good so appearing in heaven; that is, before the angels. The case herein is the same as with the sun; in its essence the sun itself is nothing but fire, and the light which is thence seen is not in the sun, but from the sun. (That the Lord as to Divine good is represented by the sun, and also that in the other life He is a sun to the universal heaven, may be seen above, n. 1053, 1521, 1529-1531, 2495, 3636, 3643; and that the Lord as to Divine truth is represented by light, and also is light in the other life to the universal heaven, see n. 1053, 1521, 1529-1530, 2776, 3138, 3195, 3222-3223, 3339, 3341, 3636, 3643)

[2] Thus the Lord in His essence is nothing else than Divine good, and this as to both the Divine Itself and the Divine Human; but Divine truth is not in Divine good, but from Divine good, for as before said so does Divine good appear in heaven. And as Divine good comes to appearance as Divine truth, therefore for the sake of man’s apprehension the Lord’s Divine is distinguished into Divine good and Divine truth, and Divine good is that which in the Word is called “Father,” and Divine truth is that which is called “Son.” This is the arcanum which lies concealed in the fact that the Lord Himself so often speaks of His Father as distinct, and as if another than Himself; and yet in other places asserts that He is one with Himself. (That in the internal sense “Father” signifies good; and in the supreme sense, the Lord as to Divine good, has been shown above, n. 3703; and also that “Son” signifies truth, and the “Son of God,” and the “Son of man,” the Lord as to Divine truth, n. 1729, 1730, 2159, 2803, 2813.) And the same is evident from all those passages where the Lord makes mention of His “Father,” and calls Himself the “Son.”

[3] That it is the Lord who in the Word of the Old Testament is called “Jehovah,” may be seen above (n. 1343, 1736, 2921); and that He is there also called “Father” is evident from the following passages.

In Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6); where it is very evident that the “Child born” and the “Son given unto us” is the Lord; thus it is the Lord who is called the “Father of Eternity.”

In Jeremiah:

I will be a Father to Israel, and Ephraim shall be My firstborn (Jeremiah 31:9);

speaking of the Lord, who is “the God of Israel” and “the Holy One of Israel,” as may be seen above (n. 3305); and here a “Father to Israel.”

In Malachi:

Have we not all one Father? Hath not one God created us? (Malachi 2:10); where in the internal sense “to create” signifies to regenerate; as also in other passages of the Word (see n. 16, 88, 472); and as the Lord is the only Regenerator and Redeemer, it is He who is here called “Father” and “God.” As also in Isaiah:

Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us; thou Jehovah art our Father, our Redeemer, Thy name is from everlasting (Isaiah 63:16).

[4] Again:

I will clothe Him with thy tunic, and strengthen Him with thy girdle, and I will commit thy government into His hand; that He may be a Father to the inhabitant of Jerusalem, and to the house of Judah; and the key of the house of David will I lay upon His shoulder; and He shall open and none shall shut, and He shall shut and none shall open; and I will fasten Him as a nail in a sure place, and He may be for a throne of glory of His Father; and they shall hang upon Him all the glory of His Father’s house, of sons and grandsons, every small vessel, from the vessels of cups even to all the vessels of psalteries (Isaiah 22:21-24).

That it is the Lord who in the internal sense is here represented and signified, and is called a “Father to the inhabitants of Jerusalem and to the house of Judah,” is very evident; for it is He upon whose shoulder is the key of the house of David, who openeth and none shutteth, and who shutteth and none openeth (see preface to chapter 22); and He has the throne of His Father’s glory, and upon Him and from Him are all holy things, which are here called “vessels”; celestial things, “vessels of cups”; and holy spiritual things, “vessels of psalteries.”

[5] As kings and priests represented the Lord; kings, by their royalty, the Lord as to Divine truth; and priests the Lord as to Divine good (n. 3670), therefore priests were called “fathers,” as may be seen in the book of Judges:

Micah said to the Levite, Dwell with me, and be unto me a father and a priest (Judg. 17:10).

In like manner said to him the sons of Dan:

Hold thy peace, lay thy hand upon thy mouth, and go with us, and be to us a father and a priest (Judg. 18:19).

That kings themselves also so called them is evident in the second book of Kings:

The king of Israel said unto Elisha, My father, shall I smite them? And he answered, Thou shalt not smite (2 Kings 6:21-22);

and Joash the king so addressed Elisha when Elisha died:

He wept over his face, and said, my father, my father, the chariots of Israel and the horsemen thereof (2 Kings 13:14).

The reason why kings so called them was that the kings represented the Lord as to Divine truth; and the priests represented Him as to Divine good; and also because truth in respect to good is as a son to a father, for truth is from good.

[6] This is well known in the other life, and therefore in heaven they call no other Father than the Lord, and perceive no other as meant by “Father” in the Word of the Evangelists (see n. 15, 1729). When being initiated into the good of love and its truth, all little children are there taught to acknowledge the Lord alone as their Father; nay, even novitiates who come into heaven are taught with solicitous care that there is one God; and they who have been born within the church are taught that the whole Trinity is in the Lord; for almost all who come from the Christian world bring with them an idea of three gods, although with their lips they had said that there is but one God; for to think of one, when the idea of three has before entered, and when each of these is called God, and also is distinguished from the others as to attributes and offices, and likewise is separately worshiped, is humanly impossible; consequently the worship of three gods is in the heart, while the worship of one only is in the mouth.

[7] That the whole Trinity is in the Lord is known in the Christian world, and yet among these in the other life the Lord is little thought of; nay, His Human is a stumbling-block to many, because they distinguish the Human from the Divine, neither do they believe it to be Divine; and a man will call himself justified, and thus made pure and almost holy; but these people do not think that the Lord was glorified, that is, that His Human was made Divine; when yet He was conceived from Jehovah Himself; and moreover no one can be justified, much less sanctified, except from the Divine, and indeed from the Lord’s Divine Human, which is represented and signified in the Holy Supper, where it is expressly said that the bread is His body and the wine His blood. That the Lord is one with the Father, and that He is from eternity, and that He rules the universe, consequently that He is Divine good and Divine truth itself, is very evident from the Word.

[8] That HE IS ONE WITH THE FATHER, is evident from these words in John:

No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father (John 1:18).

The Jews sought the more to kill Jesus because He had also said that God was His own Father, making Himself equal with God. Jesus answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these doeth the Son likewise. As the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom He will. Neither doth the Father judge any man, but He hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. For as the Father hath life in Himself, even so hath He given to the Son also to have life in Himself. The Father who hath sent Me hath Himself borne witness of Me; ye have neither heard His voice at any time nor seen His shape. Search the Scriptures, for these are they which bear witness of Me (John 5:18, etc.).

By “Father” is here meant, as was said, Divine good; and by “Son,” Divine truth, both in the Lord. From Divine good which is the “Father,” nothing can proceed or go forth but what is Divine, and that which proceeds or goes forth is Divine truth, which is the “Son.”

[9] Again:

Everyone that hath heard from the Father, and hath learned, cometh unto Me. Not that any man hath seen the Father, save He that is with the Father, He hath seen the Father (John 6:45-46).

They said therefore unto Him, Where is thy Father? Jesus answered, Ye neither know Me nor My Father; if ye knew Me ye would know My Father also (John 8:19).

I and the Father are one: though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).

Jesus said, He that believeth in Me, believeth not in Me, but in Him that sent Me; and he that seeth Me, seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46).

By “the Father sending Him” is signified, in the internal sense, that He proceeds from the Father; and the same is signified in other passages where the Lord says that the Father “sent” Him. That the “light” is Divine truth may be seen above.

[10] Again:

I am the way, the truth, and the life; no one cometh unto the Father but by Me. If ye had known Me ye would have known My Father also; and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Am I so long time with you, and hast thou not known Me, Philip? He that seeth Me, seeth the Father; how then sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The words that I speak unto you, I speak not from Myself; but the Father that abideth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me. And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son (John 14:6-13).

He that hath My commandments, and doeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him. If a man love Me, he will keep My word; and My Father will love him, and We will come unto him and make Our abode with him (John 14:21, 23).

[11] They who are in Divine truth are they who “have His commandments and do them”; and they who are in Divine good are they who “love Him;” of whom it is therefore said that He “shall be loved of the Father,” and “We will come unto him and make Our abode with him”; that is, Divine good and Divine truth will do so; and therefore it is said in the same Evangelist:

In that day ye shall know that I am in My Father, and ye in Me (John 14:20).

Holy Father, keep them in Thy name; that they may be one, even as We are (John 17:11).

From these passages it is evident that the Lord speaks of the “Father” from the Divine good that He Himself had, and of the “Son” from the Divine truth which is from the Divine good; thus that the “Father” and “Son” are not two, but one. The reason why the Lord so spoke, was that the Word might be received as well on earth as in heaven; and also because, before the Lord was glorified, He was the Divine truth that is from Divine good; but when He had been glorified, He was Divine good itself as to each essence, and from Him is all Divine good and Divine truth.

[12] THAT THE LORD WAS FROM ETERNITY may be seen from the fact that it is the Lord who spoke by the Prophets; and that for this reason, and also because from Him was Divine truth, He was called the “Word”; concerning which in John:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made.

In Him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:1-4, 14).

The “Word” denotes all truth in the heavens and on earth that is from the Divine.

[13] That the Lord was from eternity He plainly teaches elsewhere in John:

John said, This was He of whom I said, He that cometh after me was before me, for He was prior to me. In the midst of you there standeth One whom ye know not; He it is who is to come after me, who was before me (John 1:15, 26-27, 30).

If ye should see the Son of man ascending where He was before (John 6:62).

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am (John 8:58).

Jesus knowing that He came forth from God, and went to God (John 13:3).

The Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father. I came out from the Father, and came into the world; again I leave the world, and go unto the Father (John 16:27-28).

I have glorified Thee on the earth, I have accomplished the work which Thou gavest Me to do. And now O Father glorify Me with Thine own self, with the glory which I had with Thee before the world was; that they may behold My glory which Thou hast given Me, for Thou lovedst Me before the foundation of the world (John 17:4-5, 24).

In Isaiah:

Unto us a Child is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6).

[14] THAT THE LORD RULES THE UNIVERSE is evident in Matthew:

All things have been delivered unto Me of My Father (Matthew 11:27).

Jesus said to His disciples, All power is given unto Me in heaven and on earth (Matthew 28:18).

In John:

The Father loveth the Son and hath given all things into His hand; he that believeth in the Son hath eternal life (John 3:35-36).

The Father judgeth no man, but hath given all judgment unto the Son (John 5:22).

Jesus knowing that the Father had given all things into His hand (John 13:3).

All things whatsoever that the Father hath are Mine (John 16:15).

Jesus said, Glorify Thy Son, that Thy Son also may glorify Thee; even as Thou hast given Him authority over all flesh (John 17:1-2).

All things that are Mine are Thine, and Thine are Mine; and I am glorified in them. And I am no more in the world, for I come to Thee (John 17:10-11).

In Luke:

All things have been delivered unto Me of My Father (Luke 10:22).

[15] From the above passages it is therefore evident that Divine good is that which is called the “Father”; and Divine truth that which is called the “Son”; and that the Lord from Divine good by Divine truth rules all things in the universe, in both general and particular. This being so, and it being so evident from the Word, it is astonishing that in the Christian world, men do not, as in heaven, acknowledge and adore the Lord alone, and thus the one God; for they know and teach that the whole Trinity is in the Lord. That the Holy Spirit, who also is worshiped as a God distinct from the Son and the Father, is the Holy of the spirit, or the Holy which through spirits or angels proceeds from the Lord, that is, from His Divine good through His Divine truth, will of the Lord’s Divine mercy be shown elsewhere.