9824. And an ephod. That this signifies Divine truth in this kingdom in the external form in which interior things cease, is evident from the signification of “the ephod,” as being Divine truth in an external form. The reason why this is signified by “the ephod” is that by Aaron’s garments of holiness were represented Divine truths in the spiritual kingdom in their order (see above, n. 9522); and the ephod was the outermost of three garments; Aaron’s garments for the priest’s office being the ephod, the robe, and the checkered tunic. That which is outermost not only contains the interior things, but the interior things also cease in it. This is the case in the human body, and consequently also in the heavens, to which the things of the human body correspond. The case is similar with truths and goods, for these make the heavens.

[2] As the ephod represented the outermost of the Lord’s spiritual kingdom, it was more holy than the rest of the garments, and on it was the breastplate, in which were the Urim and Thummim, through which answers were given by the Divine. That what is most external is more holy than the internal things, is because the external holds all the interior things in their order, and in their form and connection, insomuch that if the external were removed, the internal things would be dispersed; for internal things not only cease in the external, but they are also together in it. That this is so can be known to those who know how it is with things successive and things simultaneous; namely, that successive things, which proceed and follow one another in their order, are nevertheless presented together in the ultimate things. Take for example, end, cause, and effect; the end is the first in order, the cause is the second, and the effect is the ultimate. So also do they advance in succession. Nevertheless the cause is presented simultaneously in the effect, which is the ultimate; and the end is so presented in the cause. Consequently the effect is the completion, in which the interior or prior things are collected together and are lodged.

[3] The case is similar in man, with will, thought, and action. To will comes first, to think second, and to do is the ultimate, and this is also the effect in which the prior or interior things come forth in simultaneous order. For insofar as the act contains within itself that which the man is thinking, and that which he is willing, so far the interior things are held together in their form and in their connection. It is from this that it is said in the Word, that man will be judged according to his deeds, or according to his works, which means that he will be judged according to his thought and will, for these are in his deeds as the soul is in his body. As then the interior things are presented simultaneously in the ultimate, it follows that, as already said, if the order is perfect, the ultimate is accounted more holy than the interior things, for therein is complete the holiness of the interior things.

[4] As the interior things are together in the ultimate ones (as for instance, as just said, man’s thought and will are together in his deeds or works; or in regard to spiritual things, his faith and love are so), therefore John was beloved by the Lord more than the rest of the disciples, and lay on His breast (John 13:23; 21:20, 22), for the reason that this disciple represented the works of charity. (See the prefaces to Genesis 18 and 2 2760 so n. 3934.) From this it is also evident why the external or ultimate which is in perfect order, is more holy than the internal things regarded singly; for when the Lord is in the ultimate, He is simultaneously in all things, and when He is in this, the interior things are held together in their order, connection, and form; and under super-vision and guidance at His good pleasure. This is the secret which is meant in n. 9360, which see.

[5] This then is the reason why the ephod, being a representative of the ultimate in the Lord’s spiritual kingdom, was accounted more holy than the rest of the garments of the priesthood. Wherefore the ephod was the chief priestly vestment, and was made of threads of gold in the midst of blue, of crimson, of scarlet double-dyed, and of fine twined linen (Exodus 39:3); but the rest of the priests had ephods of linen (1 Samuel 2:18; 22:18). On this account also the ephod stood for all the vestments of a priest, and he was said “to wear the ephod,” whereby was signified that he was a priest (1 Samuel 2:28; 14:3). On this account also the breastplate was fastened to the ephod, and answers were given by means of the Urim and Thummim thereon, for the reason that this vestment was a representative of the ultimate in the Lord’s spiritual kingdom; and Divine answers are presented in ultimates, for they pass through all the interior things in succession, and are there dictated, because there they cease. That answers were given when the priests were clothed with the ephod, is evident from 1 Samuel 23:6-13; 30:7-8; and also in Hosea:

The sons of Israel tarried many days without king, and without prince, and without sacrifice, and without pillar, and without ephod, and teraphim (Hos. 3:4); where “teraphim” signify Divine answers, for answers were formerly given by means of these (Zech. 10:2). Moreover, in the original tongue the word “ephod” comes from “to enclose all the interior things,” as is evident from the meaning of the word in Exodus 29:5; Leviticus 8:7.

3934. And Leah said, A troop cometh. That this signifies in the supreme sense omnipotence and omniscience; in the internal sense, the good of faith; and in the external sense, works, is evident from the signification here of a “troop.” That a “troop” in the supreme sense is omnipotence and omniscience, is because a “troop” here is a multitude; and when “multitude” is predicated of the Lord’s Divine, it denotes an infinite multitude, which is no other than omnipotence and omniscience. But omnipotence is predicated from the quantity which is of magnitude; and omniscience from the quantity which is of multitude. Omnipotence also is predicated from infinite good, or what is the same, from the Divine love, and thus from the Divine will; but omniscience from infinite truth, or what is the same, from the Divine intelligence. That in the internal sense a “troop” is the good of faith is from correspondence; for to the Lord’s Divine omnipotence corresponds the good which is of charity; and to His omniscience the truth which is of faith.

[2] That a “troop” in the external sense signifies works, is because these correspond to the good of faith; for the good of faith produces works, because the good of faith is not possible without works, just as thinking good and willing good are not possible without doing good. The one is the internal, and the other the corresponding external. Furthermore, in regard to works, unless they correspond to the good of faith they are neither works of charity nor works of faith; for they do not come from their internal, but are dead works, in which there is neither good nor truth; but when they correspond, they are then works either of charity or of faith. Works of charity are those which flow from charity as from their soul; but works of faith are those which flow from faith. Works of charity exist with the regenerate man; and works of faith with him who has not yet been regenerated, but is being regenerated; the case being the same as it is with the affections of good and of truth; for the regenerate man does good from the affection of it, thus from willing good; but the man who is to be regenerated does good from the affection of truth, thus from knowing good. The nature of the difference has already been repeatedly shown. From this it is manifest what works are.

[3] Moreover, in regard to works the good of faith is comparatively as are man’s will and the derivative thought to his face, which is well known to be an image of his mind, that is, of his will and the derivative thought. If the will and thought are not presented in the face as in their image, what is seen there is not the will and thought, but hypocrisy or deceit; because the man presents a face different from that which he wills and thinks. The case is the same with every act of the body in respect to the interiors which are of the thought and will. Man’s internal lives in his external by act or by acting. If the act or acting is not according to his internal, it is a proof either that it is not his internal that is producing the act, but an impulse recurring from custom and habit; or else that it is something feigned, as in hypocrisy and deceit. From this it is again manifest what works are; and from this it follows that he who makes profession of faith, and still more he who makes profession of the good of faith, and denies works, and still more if he rejects them, is devoid of faith, and yet more of charity.

[4] Such being the nature of the works of charity and faith, and as man is never in charity and faith unless he is in works, for this reason “works” are so frequently mentioned in the Word; as may appear from the following passages:

Thine eyes are open upon all the ways of the sons of man, to give everyone according to his ways, and according to the fruit of his works (Jeremiah 32:19).

Be ye converted everyone from his evil way, and make your works good (Jeremiah 35:15).

I will render to them according to their work, and according to the work of their hands (Jeremiah 25:14).

In Hosea:

I will visit upon him his ways, and render to him his works (Hosea 4:9).

In Micah:

The land shall be a desolation because of them that dwell therein, for the fruit of their works (Micah 7:13).

In Zechariah:

Thus said Jehovah Zebaoth: Be ye converted from your evil ways, and from your evil works. As Jehovah Zebaoth thought to do unto us according to our ways, and according to our works, so hath He done to us (Zech. 1:4, 6).

In John:

Blessed are the dead who die in the Lord from henceforth; yea, saith the spirit, that they may rest from their labors; and their works follow with them (Revelation 14:13).

[5] In the same:

I saw the dead small and great stand before God, and the books were opened; and another book was opened which is the book of life; and the dead were judged out of the things that were written in the books, according to their works. And the sea gave up the dead that were in it; and death and hell gave up the dead that were in them; and they were judged everyone according to their works (Revelation 20:12-13).

Behold I come quickly, and My reward is with Me, to give to every man according to his works (Revelation 22:12).

In John the Evangelist:

This is the judgment, that the light is come into the world, and men loved the darkness rather than the light, because their works were evil. For everyone that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved; but he that doeth the truth cometh to the light, that his works may be made manifest, because they have been wrought in God (John 3:19-21).

The world cannot hate you, but Me it hateth, because I testify of it that its works are evil (John 7:7).

Jesus said to the Jews, If ye were Abraham’s sons ye would do the works of Abraham. Ye do the works of your father (John 8:39, 41).

If ye know these things, blessed are ye if ye do them (John 13:17).

[6] In Matthew:

Let your light so shine before men that they may see your good works. Whosoever shall do and teach them, he shall be called great in the kingdom of the heavens (Matthew 5:16, 19).

Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of My Father who is in the heavens. Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? And then will I profess unto them, I never knew you, depart from Me ye that work iniquity (Matthew 7:21-23).

In Luke:

The master of the house shall answer and say to them, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and thou didst teach in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity (Luke 13:25-27).

In Matthew:

Everyone that heareth My words, and doeth them, I will liken him to a wise man; but everyone that heareth My words, and doeth them not, shall be likened unto a foolish man (Matthew 7:24, 26).

The Son of man shall come in the glory of His Father with His angels, and then shall He render to every man according to his works (Matthew 16:27).

[7] From these passages it is evident that works are what save man, and what condemn man; that is to say, that good works save, and evil works condemn; for in his works is man’s will. He who wills good, does good; but he who does not do good, however he may say that he wills good, still does not will it when he does not do it. This is as if he should say, I will it, but I do not will it. And because the will itself is in works, and charity is of the will, and faith is of charity, it is manifest what of the will, or what of charity and faith, there is in a man, when he does not do good works; and especially when he does the contrary, or evil works.

[8] Moreover be it known that the Lord’s kingdom commences in a man from the life which is of works, for he is then in the beginning of regeneration; but when the Lord’s kingdom is in a man, it terminates in works, and then the man is regenerate. For his internal man is then within his external man in correspondence therewith; and his works are of his external man, while charity and the derivative faith are of his internal man; and therefore in this case his works are charity. As the life of the internal man thus comes forth in the works of the external man, therefore the Lord in speaking of the Last Judgment (Matthew 25:32-46), recounts nothing but works, and says that those who have done good works shall enter into life eternal, and those who have done evil works into damnation. From what has been said it is also evident what is signified by that which we read of John-that he lay at the breast and on the bosom of Jesus, and that Jesus loved him more than the rest (John 13:23, 25; 21:20); for by John were represented good works—(see the preface to the eighteenth (2760) and to the twenty-second chapters of Genesis). What the works of faith are, which from the resemblance may also be called its fruits; and what the works of charity, will of the Lord’s Divine mercy be stated more fully elsewhere.