409. And every bondman, and every freeman. That this signifies the natural man and the spiritual man, is plain from the signification of bondservant, as denoting the natural man, concerning which we shall speak presently; and from the signification of a freeman, as denoting the spiritual man. The reason why the spiritual man is meant by a freeman, and the natural man by a bondservant, is, that the spiritual man is led by the Lord out of heaven, and to be led by the Lord is freedom, and the natural man obeys and serves it, for it executes what the spiritual man wills and thinks. Bondservant is mentioned in many passages in the Word, and he who does not know that by bondservant therein is meant what is subservient to, and effective of, those things that the spiritual man wills and thinks, may suppose that by a bondservant there is meant one who is in servitude, thus according to the common acceptation of bondservant; but that it is subserving and effecting which is meant, will be evident from the passages in the Word which shall presently be adduced. When servant is mentioned in the Word in this sense, then the natural man, which is meant, is no otherwise a servant than the body is the servant to its soul. And because subserving and effecting are meant by a servant, therefore also servant is not only said of the natural man respectively to the spiritual, but also of men who perform service for others, and of angels who execute God's commands, indeed of the Lord Himself, as to His Divine Human when He was in the world; it is also used of truths from good, because good acts and effects by means of truths, and because truths perform the service to good which [good] wills, and which it loves, and so forth. Moreover, servant is said of the natural man from obedience and effect, although with the regenerate the natural man is equally free and spiritual, since they act as one, like principal and instrumental; but nevertheless the natural man, with respect to the spiritual, is called a servant, because, as stated, the natural man serves the spiritual for effecting. But with those in whom the spiritual man is closed and only the natural man open, the whole man is a servant in a general sense, although, as to appearance, he is as it were free. For the outer natural man is subservient to the evils and falsities which the inner wills and thinks, for thus he is led by hell, and to be led by hell is to be altogether a servant; and such a man also becomes altogether a servant and vile slave in hell after death, for after death, the delights of every one's life are changed into corresponding [things], and the delights of evil into bondage and hideous things (as may be seen in the work concerning Heaven and Hell 485-490). In this sense also servant is mentioned in the Word; but here it shall principally be shown, that by servant therein is meant what subserves and effects, and this in every respect.

[2] That by servant is meant what subserves and effects, is plainly evident from this consideration, that the Lord as to His Divine Human is called servant and minister, as in the following passages.

In Isaiah

"Behold my servant, on whom I recline; mine elect, in whom my soul is well pleased; I have put my spirit upon him; [he shall bring forth judgment to the nations]. Who is blind, but my servant? or deaf as my angel that I send? who is blind as he that is perfect, and blind as the servant of Jehovah?" (42:1, 19).

These words [are spoken] of the Lord, who is treated of in the whole of that chapter, and the Lord is there called a Servant as to Divine Human, because He served His Father by doing His will, as He frequently declares, by which is meant that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. It is, therefore, the Divine Human which is meant by, "My servant on whom I recline, and by, mine elect, in whom my soul is well pleased." It is called a servant from the Divine truth, by means of which it accomplished [those things], and Elect from Divine good. That He had Divine truth by means of which He effected [all things], is meant by, "I have put my spirit upon him, he shall bring forth judgment to the nations." The spirit of Jehovah is the Divine truth, and to bring forth judgment to the nations denotes to instruct. The reason why He is called blind and deaf, is, that the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking them, thus withdrawing them from evils, and leading them to good; therefore neither does He chastise and punish, as if He saw and perceived. This is meant by, "who is blind, but my servant? or deaf as my angel?" He is called blind and hence a servant from the Divine truth, and deaf and hence an angel from the Divine good; for blindness has reference to the understanding and the perception thence, and deafness to perception and the will thence; therefore here that He is as if He did not see, although He possesses the Divine truth from which He understands all things, and as if He did not will according to what He perceives, although He has the Divine good, from which He is able [to effect] all things.

[3] In the same:

"He shall see of the labour of his soul, he shall be satisfied; by his knowledge my just servant shall justify many; therefore he hath borne their iniquities" (53:11).

These things are also spoken concerning the Lord, who is manifestly treated of in the whole chapter, and indeed concerning His Divine Human. His combats with the hells and His subjugation of them are signified by the labour of His soul, and by, "He hath borne their iniquities," by bearing their iniquities is not meant that He transferred them unto Himself, but that He admitted into Himself the evils which are from the hells, that He might subdue them; this therefore is meant by bearing iniquities. The consequent salvation of those who are in spiritual faith, which is [the faith] of charity, is meant by, "by his knowledge my just servant hath justified many"; knowledge signifying Divine truth, and Divine wisdom and intelligence thence; and many signifying all those who receive; for many, in the Word, is said of truths, but great of good, hence many denote all those who are in truths from good from the Lord. It is said that He hath justified them, because to justify signifies to save from the Divine good, whence also He is called just; because [the Lord] performed and carried out those things from His Divine Human, He is called the Servant of Jehovah; hence it is clear that Jehovah calls His Divine Human His servant, from its subserving and effecting.

[4] In the same:

Behold my servant shall act prudently, he shall be extolled and exalted, and shall be greatly praised" (52:13).

These also [are spoken of] the Lord, whose Divine Human is called a servant, for the same reason as was mentioned just above; the glorification of His Human is meant by, He shall be extolled, exalted, and shall be greatly praised.

In the same:

"Ye are my witnesses, and my servant whom I have chosen; that ye may know and believe me" (43:10).

By servant, here, is also meant the Lord as to His Divine Human. That the Lord Himself calls Himself a minister from His serving, is evident in the Evangelists:

"Whosoever will be great among you, let him be your minister; and whosoever will be first, let him be your servant, even as the Son of Man came not that he might be ministered unto, but that he might minister" (Matthew 20:25-28; Mark 10:42-44; Luke 22:27).

This may be seen explained in the work concerning Heaven and Hell 218.

And in Luke:

"Blessed are those servants, whom the Lord coming shall find watching; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and he drawing near will minister unto them" (12:37).

[5] Because by David in the Word is meant the Lord as to Divine truth, and Divine truth serves, therefore David, where the Lord also is meant by him, is everywhere called a servant; as in Ezekiel:

"I Jehovah will be their God, and my servant David a prince in the midst of them" (34:24).

In the same:

"David my servant shall be king over them, that they may have one shepherd" (37:24).

These things were spoken of David, after his time, who never could be raised again to be a prince in the midst of them, and a king over them.

In Isaiah:

"I will protect this city to keep it for mine own sake, and for my servant David's sake" (37:35).

In David:

"I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish continually for ever"; I have found David my servant; with the oil of my holiness have I anointed him" (Psalms 89:3, 4, 20).

The whole of this Psalm treats of the Lord, who is here meant by David. In the same:

"He chose David his servant, and took him from the sheepfolds; from following the ewes giving suck, he brought him to feed Jacob his people, and Israel his inheritance; he fed them in the integrity of his heart; and guided them by the skilfulness of his hands" (Psalms 78:70-72; besides elsewhere).

That the Lord as to Divine truth is meant by David in the Word, may be seen above, n. 205; and also in those passages. The Lord is also called a servant in the Word where He is meant by Israel, as in Isaiah:

"Thou art my servant, O Israel, in whom I will be glorified. It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; but I have given thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth" (49:3, 6).

That the Lord, in the highest sense, is meant by Israel, may be seen in the Arcana Coelestia 4826; and that the Stone of Israel denotes the Lord as to Divine truth, n. 6426, there.

[6] Because the Lord as to Divine truth from its serving, is, in the Word, called a servant, therefore they are called servants there who are in Divine truth from the Lord, and thereby serve others, as the prophets in these passages.

In Jeremiah:

"Jehovah hath sent unto you all his servants the prophets" (25:4).

In Amos:

"He hath revealed his secret unto his servants the prophets" (3:7).

In Daniel:

"He hath set [his laws] before us by the hand of his servants the prophets" (9:10).

Hence also Moses is called,

"The servant of Jehovah" (Mal. 4:4).

And also Isaiah in his prophecy (20:3, 52:13). For by the prophets is signified the doctrine of Divine truth, thus the Divine truth as to doctrine (see n. 2534, 7269). Hence also David frequently calls himself the servant of Jehovah; as in the following passages:

"I delight in thy statutes; I do not forget thy word. Thy servant meditates in thy statutes. Thou hast done good with thy servant, O Jehovah, according to thy word. Deal with thy servant according to thy mercy, and teach me thy statutes. I am thy servant, instruct me, that I may know thy testimonies. Make thy faces to shine upon thy servant, and teach me thy statutes. I have gone astray like a lost sheep; seek thy servant" (Psalms 119:16, 23, 65, 124, 125, 135, 176).

In the same:

"Guard my soul; for I am holy; save thy servant, for I trust in Thee. Rejoice the soul of thy servant; for unto thee, O Lord, do I lift up my soul. Give strength unto thy servant, and save the son of thy handmaid" (Psalms 86:2, 4, 16; besides elsewhere, as Psalms 27:9; 31:16; 35:27; 116:16; Luke 1:69).

Because the Lord as to Divine truth is meant by David in the passages adduced above, and because by David is thence meant the Divine truth, the same as by the prophets, therefore, by servant also in these passages, is meant, in the spiritual sense, what is subservient. He who does not know the spiritual sense of the Word may suppose that not only David, but also others who are spoken of in the Word, called themselves servants, because all are the servants of God, whereas when servants are mentioned in the Word, what is subservient and efficient is meant thereby in the spiritual sense. It is also for this reason that Nebuchadnezzar king of Babylon is called "the servant of Jehovah" (Jeremiah 25:9; 43:10). But specifically by servant and servants, in the Word, are meant those who receive the Divine truth and who teach it, because the Divine truth serves, and Divine good acts by its means. Hence it is that servants and chosen are everywhere mentioned together; servants [denoting] those who receive the Divine truth and teach it, and the chosen those who receive the Divine good and lead [thereto]; as in Isaiah:

"I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; that my chosen may possess it, and my servants may dwell there" (65:9).

In the same:

"Thou, Israel, art my servant, and Jacob whom I have chosen " (41:8).

In the same:

"Hear, O Jacob, my servant; Israel, whom I have chosen. Fear not, O Jacob, my servant, and thou Jeshurun, Whom I have chosen" (44:1, 2).

That they are called the chosen who are in the life of charity, may be seen, n. 3755 at the end, 3900.

[7] Now since servants in the Word are spoken of from subserving and effecting, consequently, those who serve and effect, hence it is that the natural man is called a servant, for this serves the spiritual to carry out what it wills; and hence also the spiritual man is called a free man, and also a master. This also is meant by servant and master in Luke:

"No servant can serve two masters; for either he will hate the one, and love the other; or else he will esteem the one, and despise the other. Ye cannot serve God and mammon" (16:13).

This is not to be understood of servants in the world, because they can serve two masters, and yet not hate and despise one [of them]; but of servants in the spiritual sense, who are those that desire to love the Lord and themselves equally, also heaven and the world in the same manner. They are like those who wish to look with one eye upwards, and with the other downwards, or with one eye to heaven, and with the other to hell, and so to hang between both; when yet there will be more of one love than of the other; and where this is the case, that which opposes, when it does oppose, will be hated and despised; for the love of self and of the world is opposed to love to the Lord and love towards the neighbour. Hence it is, that those who are in heavenly love would be willing rather to die, and be deprived of honours and wealth in the world, than be withdrawn from the Lord and heaven by their means; for they consider the latter to be everything, because it is eternal, but the former respectively nothing, because it ends with life in the world. On the contrary, however, those who love themselves and the world above all things hold the Lord and heaven in no esteem, indeed they even deny them, and when they see them in opposition to them, they hate; this clearly appears to be the case with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is opened, and the external or natural man serves it; the latter then is a servant because it serves, and the former is a master because it wills; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man open, and when the latter is open, and the former closed, [a man] then loves one master, that is, himself and the world, and hates the other, namely, the Lord and heaven. I can also testify to the same from experience; for all who have lived for themselves and the world, and not, as they ought, for God and heaven, in the other life, hate the Lord, and persecute those who are His, however they may have spoken in the world, of heaven, and also of the Lord; from which it is evident how impossible it is to serve two masters. That those words of the Lord are to be understood spiritually, is evident from the words of the Lord Himself, for He says, "Ye cannot serve God and mammon."

[8] In Matthew:

"The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord" (10:24, 25).

By this, in its universal sense, is meant, that man shall not compare himself to the Lord, and that it is sufficient for him that all that he has, he has from the Lord, and then the disciple is as his Master, and the servant as the Lord, for then the Lord is in him, and causes him to will good, and to think truth; he is called a disciple from good, and a servant from truth. It is the same in a particular sense, namely, with every man who is led by the Lord; the external or natural man with him is a disciple and servant, and the internal and spiritual man is a master and lord. When the external or natural man serves the internal or spiritual by obeying and doing, then it is also as its master and lord, for they act as one, as it is said of the principal and instrumental cause, that they act as one cause. This particular sense coincides with the universal in this, that when the spiritual and natural man act as one, then the Lord Himself acts, for the spiritual man does nothing of itself, but what it does it does solely from the Lord; for in proportion as the spiritual man is opened (for it is opened into heaven), in the same proportion [a man] does not act from himself but from the Lord; this spiritual man is the spiritual man in its proper sense.

[9] In John:

"Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and were never in bondage to any man; how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin is the servant of sin. The servant abideth not in the house for ever; the son abideth ever. If the son therefore maketh you free, ye shall be free indeed" (8:32-36).

By these words is meant, that to be free is to be led by the Lord, and to be a servant is to be led by hell. By the truth which maketh free is meant the Divine truth which is from the Lord, for he who receives this in doctrine and in life, is free, because he becomes spiritual, and is led by the Lord; wherefore it is also said, that the son abideth in the house for ever; if the son therefore maketh you free, ye shall be free indeed. By the son is meant the Lord, and also truth, as may be seen above, n. 63, 151, 166; and to abide in the house denotes [to abide] in heaven. That to be led by hell is to be a servant, is taught by these words, "Whosoever committeth sin is the servant of sin." Sin is hell, because from hell.

[10] That to receive the Divine truth from the Lord in doctrine and in life is to be free, the Lord also teaches in John:

"Ye are my friends, if ye do whatsoever I command you. I no longer call you servants; for the servant knoweth not what his Lord doeth; I rather call you friends: for all things that I have heard of my Father, I have made known unto you. Ye have not chosen me, but I have chosen you, and appointed you, and ye should go and bring forth fruit, and that your fruit should remain" (15:14-16).

By friends are here meant the free, because friends are here opposed to servants. That they are not servants, but friends or freemen, who receive the Divine truth in doctrine and life from the Lord, is taught by these words, "if ye do whatsoever I command you. I no longer call you servants, but friends"; also by these words, "all things that I have heard of my Father I have made known unto you, that ye should go and bring forth fruit"; to command, and to make known, has reference to doctrine, and to bear fruit has reference to life. That these are from the Lord is thus taught, "Ye have not chosen me, but I have chosen you and appointed you." Almost the same was represented by the Hebrew servants, who were dismissed in freedom in the seventh year, and in the year of Jubilee (who are treated of in Exodus 21:2, 3; Leviticus 25:39-41; Deuteronomy 15:12 et seq.; Jeremiah 34:9 et seq.; but concerning these see the Arcana Coelestia 8973-9005). From what has been so far adduced, it is evident that those are called servants in the Word who serve and execute, and that hence the natural man is meant by a servant, because this serves its spiritual man to carry out what it wills and thinks; also that those are called free, who act from the love of truth and good, thus who act from the Lord, from whom [comes] the love of truth and good. Moreover, by servants in the Word are also meant those who are led by self and the world, and thence by evils and falsities, consequently, who [are led] by the natural man, and not at the same time by the spiritual. But concerning these servants, the Lord willing, it shall be explained elsewhere.

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.)