10360. And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of “keeping,” when said of the Divine, as being to worship; and from the signification of “the Sabbath,” as being in the supreme sense the union of the Divine which is called the “Father” and of the Divine Human which is called the “Son,” thus the Divine Human in which is this union. This union is signified by “the Sabbath,” because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense “labor” does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like “labor” (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809).

[2] The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called “the Sabbath,” from “rest,” because the Lord then had rest. Consequently by “the Sabbath” is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath.

[3] That the conjunction of good and truth also, is signified by “the Sabbath,” is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah.

[4] (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by “the six days of labor,” and as regards the latter state, when he is in good and is led by the Lord, which is signified by “the Sabbath,” see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.)

[5] Therefore he who knows that by “the Sabbath” in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah:

If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isaiah 58:13-14);

He who is acquainted with the internal sense of the Word can plainly see that in this passage by “the Sabbath” is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to “turn away the foot from the Sabbath, not to do one’s own inclinations, not to do one’s own ways, not to find one’s own desire, and not to speak a word.” That in this case the church is in him, and also heaven, is signified by that “he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob.” Moreover, that “the Sabbath” denotes the Divine Human in which is union, is signified by the Sabbath being called “a day of holiness and of delight to the Holy One of Jehovah.”

[6] And in Jeremiah:

If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jeremiah 17:24-25);

He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by “Jerusalem” is meant the church; by “kings and princes,” its Divine truths; by “the throne of David,” heaven where the Lord is; by “chariot,” the doctrine of good and truth; and by “horses,” an enlightened understanding. (That “Jerusalem” denotes the church, see n. 2117, 3654; that “kings” denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “princes” denote primary truths, n. 1482, 2089, 9954; that a “throne” denotes heaven, n. 5313; that “a chariot” denotes the doctrine of good and truth, n. 5321, 8215; and that “horses” denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534)

[7] As by “the Sabbath” was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Leviticus 24:8). That the Lord as to the Divine Human is meant by “bread” is known in the church. For this reason also when the Lord was in the world He called Himself “the Lord of the Sabbath” (Matthew 12:8; Mark 2:27-28; Luke 6:1-5).

[8] And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:

Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18).

By the “healing of the sick” is signified the purifying of man from evils and the falsities of evil; by a “bed” is signified doctrine; and by “walking” is signified life.

[9] (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that “to walk” denotes life, n. 519, 1794, 8417, 8420.) That a “bed” denotes doctrine is evident from the passages in the Word where a “bed” is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine.

6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the “ground,” as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of “priests,” as being good (of which in what follows); and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828).

[3] In regard to goods being signified by “priests,” be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by “priests” are signified goods, and by “kings” truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:

Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Genesis 14:18-19).

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:

Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Psalms 110:4);

which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:

Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king’s right (1 Samuel 8:7 to the end, and 12:19-20).

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.)

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Leviticus 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Numbers 18:20; Deuteronomy 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Numbers 3:9, 12-13, 40 to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Numbers 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Leviticus 21:17-21); besides many other things (see Leviticus 21:9-13, and elsewhere).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by “kings,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in Revelation:

Jesus Christ hath made us kings and priests to God and His Father (Revelation 1:5-6; 5:10);

“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by “being made kings and priests.”

[10] In Jeremiah:

It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jeremiah 4:9).

Again:

The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:26).

Again:

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jeremiah 8:1).

In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).

[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:

The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Leviticus 25:34);

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

3654. That in the internal sense of the Word “Judea” does not signify Judea; nor in like manner “Jerusalem,” Jerusalem, may be seen from many passages in the Word. “Judea” is not so frequently mentioned in the Word as is the “land of Judah,” and by the “land of Judah,” as well as by the “land of Canaan,” is signified the Lord’s kingdom (consequently also the church, for the church is the Lord’s kingdom on earth), and this for the reason that the Lord’s celestial kingdom was represented by Judah, or by the Jewish nation, and His spiritual kingdom by Israel, or the Israelitish people; and inasmuch as it was so represented, therefore also when mention is made in the Word of that nation and people, in the internal sense there is nothing else signified thereby.

[2] That this is the case will appear from what of the Lord’s Divine mercy will be said hereafter concerning Judah and the land of Judah; and in the meantime from the following few passages in the Prophets.

In Isaiah:

My beloved had a vineyard in the horn of a son of oil; and he made a hedge about it, and gathered out the stones thereof, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now O inhabitant of Jerusalem, and man of Judah, judge I pray you between Me and My vineyard. I will make it a desolation. For the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah is the plant of His delights; and He looked for judgment, but behold a festering; for righteousness, but behold a cry (Isaiah 5:1-3, 6-7).

In this passage, in the sense of the letter, the perverted state of the Israelites and Jews is treated of, but in the internal sense the perverted state of the church as represented by Israel and Judah. The “inhabitant of Jerusalem” is the good of the church (that “inhabitant” signifies good, or what is the same, those who are in good, may be seen above, n. 2268, 2451, 2712, 3613; and that “Jerusalem” signifies the church, see n. 402, 2117). The signification of the “house of Israel” is similar (that “house” signifies good may be seen above, n. 710, 1708, 2233, 2234, 3142, 3538; and that “Israel” signifies the church, n. 3305); in like manner the “man of Judah,” for by “man” is signified truth (n. 265, 749, 1007, 3134, 3310, 3459), and by “Judah” good, but with the difference that the “man of Judah” signifies truth from the good of love to the Lord (which is called celestial truth), that is, those who are in such truth.

[3] In the same:

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. The envy also of Ephraim shall depart, and the enemies of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not straiten Ephraim. Jehovah shall accurse the tongue of the Egyptian sea, and with the vehemence of His breath shall shake His hand over the river. And there shall be a highway for the remains of His people, which shall be left from Asshur (Isaiah 11:12-13, 15-16).

The subject here treated of in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is concerning a new church in general and with every individual in particular who is being regenerated or is becoming a church. The “outcasts of Israel” denote the truths of such persons; the “dispersed of Judah,” their goods; “Ephraim,” their intellectual part in that it will no longer be resistant; “Egypt,” memory-knowledges; and “Asshur,” the derivative reasoning, which they have perverted; the “outcasts,” the “dispersed,” the “remains,” and “those who are left,” denote the truths and goods which survive. (That “Ephraim” denotes the intellectual part, will be made manifest elsewhere; and that “Egypt” is memory-knowledge, n. 1164-1165, 1186, 1462, 2588, 3325; that “Asshur” is reasoning, n. 119, 1186; and that “remains” are goods and truths from the Lord stored up in the interior man, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284.)

[4] In the same:

Hear ye this, O house of Jacob, called by the name of Israel, and they have come forth out of the waters of Judah. For they call themselves of the holy city, and stay themselves upon the God of Israel (Isaiah 48:1-2); where the “waters of Judah” denote the truths which are from the good of love to the Lord; the truths thence derived are the very goods of charity, which are called spiritual goods, and constitute the spiritual church, the internal of which is “Israel,” and the external the “house of Jacob;” hence it is manifest what is signified by the “house of Jacob called by the name of Israel,” and by their “coming forth out of the waters of Judah.”

[5] In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isaiah 65:9);

“out of Judah an inheritor of mountains” in the supreme sense denotes the Lord, and in the representative sense those who are in love to Him, thus in the good of love to the Lord and of love to the neighbor. (That “mountains” signify these goods was shown above, n. 3652)

[6] So in Moses:

Judah is a lion’s whelp; from the prey my son thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Genesis 49:9); where it is clearly manifest that in the supreme sense by “Judah” is meant the Lord, and in the representative sense those who are in the good of love to Him. So in David:

When Israel went forth out of Egypt, the house of Jacob from a barbarous people, Judah became His sanctuary, Israel His dominion (Psalms 114:1-2);

in this passage also “Judah” denotes celestial good, which is the good of love to the Lord; and “Israel,” celestial truth, or spiritual good.

[7] So in Jeremiah:

Behold the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king, and prosper, and shall execute judgment and righteousness in the earth.

In His days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby He shall be called: JEHOVAH OUR RIGHTEOUSNESS (Jeremiah 23:5-6; 33:15-16); where the Lord’s advent is treated of, “Judah” denoting those who are in the good of love to the Lord; “Israel,” those who are in the truth of this good. That by “Judah” is not meant Judah, nor by “Israel” Israel, is evident from the fact that neither Judah nor Israel was saved. In like manner in the same:

I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first (Jeremiah 33:7).

In the same:

In those days, and in that time, saith Jehovah, the sons of Israel shall come, they and the sons of Judah together; going and weeping shall they go, and shall seek Jehovah their God; and they shall seek Zion in the way with their faces thitherward (Jeremiah 50:4-5

Again:

At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, for the name of Jehovah, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart. In those days the house of Judah shall walk to the house of Israel, and they shall come together out of the land of the north upon the land (Jeremiah 3:17-18).

[8] Again:

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And I will make a new covenant with the house of Israel and with the house of Judah; this is the covenant that I will make with the house of Israel after those days; I will put My law in the midst of them, and will write it on their heart (Jeremiah 31:27, 31, 33).

That Israel or the house of Israel is not here meant, is very evident, because they were dispersed among the Gentiles, and were never brought back out of captivity; consequently neither was Judah nor the house of Judah meant, but thereby were signified, in the internal sense, those who are of the Lord’s spiritual and celestial kingdom. With these is made a new covenant, and on their heart is the law written; a “new covenant” denoting conjunction with the Lord by means of good (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037); the “law written on their heart,” denoting the consequent perception of good and of truth, and also conscience.

[9] So in Joel:

And it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters; and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim. Egypt shall be a waste, and Edom shall be for a wilderness of a waste for the violence done to the sons of Judah, because they have shed innocent blood in their land. But Judah shall abide forever, and Jerusalem to generation and generation (Joel 3:18, 20);

from all the particulars in this passage also it is manifest that by “Judah” is not meant Judah, nor by “Jerusalem,” Jerusalem, but those who are in the holy of love and of charity; for these “shall abide forever, and to generation and generation.”

[10] So in Malachi:

Behold I send Mine angel who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of eternity, and as in former years (Malachi 3:1, 4); where the Lord’s advent is treated of. That at that time the offering of Judah and Jerusalem was not pleasant unto Jehovah, is evident; and from this it is manifest that by “Judah and Jerusalem” are signified such things as are of the Lord’s church. The case is the same everywhere in the Word where mention is made of “Judah,” of “Israel,” and of “Jerusalem.” From all this then it is evident what is signified by “Judah” in Matthew, namely, the Lord’s church, in the present case vastated.