9039. 'Since he is his silver' means that which has been acquired from the self. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2954, 5658, 6112, 6914, 6917, at this point truth that has been acquired by the self since it refers to a slave who has been bought. The words 'truth that has been acquired by the self' describe that which a person believes to be the truth - even though it is not the truth - because he has drawn it from preconceptions adopted by the self. This is what truth is like with those who explain the Word without having been enlightened by the light of heaven, that is, who read it without an affection for truth for the sake of goodness of life, since they are unenlightened. If this truth is disposed of after full contemplation of it, there is no punishment of death, that is, no damnation, because it is not a spiritual Divine truth. But if it is disposed of before full contemplation, there is damnation, for it is a casting aside of the truth of faith itself. What has become part of anyone's faith, even though not the truth, must not be cast aside without full contemplation of it. If it is cast aside before this the tender beginnings of spiritual life in the person are rooted out. For this reason also the Lord never breaks this kind of truth with a person, but so far as is possible He bends it.

[2] Let an example serve to shed light on this. Take someone who believes that the glory and consequently the joy of heaven consist in domination over many, and who uses this accepted idea to explain the Lord's words which declare that the slaves who had earned ten minas and five minas were to have power over ten cities and over five cities, Luke 19:11-26, using also the Lord's words to the disciples, that they would sit on thrones and would judge the twelve tribes of Israel, Luke 22:30. If that person disposes of his faith, which is a belief in truth he has acquired from the literal sense of the Word, before full contemplation of it, he causes the loss of his spiritual life. But if after full contemplation he uses other words to explain what the Lord said - the Lord's words that whoever has the wish to be the greatest must be the least, and whoever has the wish to be the first must be the slave of all, Matthew 20:26-28; Mark 10:42-44; Luke 22:24-27 - then if he disposes of his belief that heavenly glory and joy come out of having dominion over many, he does not cause any loss of his spiritual life. For by 'the cities' over which those who had earned the mines were to have power are meant the truths of faith, 2268, 2449, 2712, 2943, 3216, and therefore intelligence and wisdom; and the same things are meant by 'the thrones' on which the disciples were going to sit, 2129, 6397.

[3] Those in heaven who by virtue of the truths of faith excel others in intelligence and wisdom are also so humble that they ascribe the whole of their power to the Lord and none whatever to themselves. Therefore they find no glory or joy at all in dominating, only in serving. And when this is their state they excel others in dominion, and also in glory and joy; but they do so not because of any wish to dominate, as has been stated, only because of a desire springing from love and charity, which is a desire to serve others. For the Lord flows in with power with those who are humble, but not with those who are haughty, because the humble accept His influx whereas the haughty reject it, 7489, 7491, 7492.

2943. 'To all entering into the gate of his city, saying' means matters of doctrine through which one comes to faith. This is clear from the meaning of 'a gate' as a place of entry and so as that which, in the same way as a door, leads in, dealt with in 2145, 2152, 2356, 2385, and from the meaning of 'a city' as truth, which constitutes faith, dealt with in 402, 2268, 2449, 2451, 2712. In the Ancient Church a city was not like the city of later or of modern times. That is to say, a city did not consist of a collection or gathering together of individuals but of separate families living side by side. A family descended from the same forefather constituted a city. The city of Nahor, for example, to which Abraham's servant went to betroth Rebekah to Isaac, Genesis 24:10, consisted of the family of Nahor which was there. And Shalem, the city of Shechem, to which Jacob came after his departure from Paddan Aram, Genesis 33:18 and the whole of Chapter 34, consisted of the family of Hamor and Shechem which was there. And the same was so with all other cities in those times.

[2] And as it had come down to them from the most ancient people that nations and families represented heavenly communities, and so the things of love and charity, 685, 1159, therefore when a city is mentioned instead of a family, and a people instead of a nation, truth that constitutes faith is meant. It is also why in the genuine sense the city of God and the holy city mean faith in the Lord. And as 'a city' meant faith, 'the gate of the city' means matters of doctrine through which one comes to faith. The same was also meant in the Jewish representative Church by the judges and elders sitting in the gate of the city and giving judgement there, as is evident from historical sections of the Word, and also in Zechariah,

These are the things that you shall do: Speak the truth, everyone to his companion; judge in your gates the truth and the judgement of peace. Zechariah 8:16.

And in Amos,

Hate evil, and love good, and establish judgement in the gate. Amos 5:15.

'A gate' also means the place of entry into the rational mind, and the rational mind is compared to a city, see 2851.