9809.“叫他给我供祭司的职分”表主的一个代表。这从“祭司的职分”的含义清楚可知，“祭司的职分”在至高意义上是指主作为救主所履行的各种服务。凡祂作为救主所行的一切都出于神性之爱，因而出于神性良善而行的，因为一切良善都是爱的一个方面。也正因如此，“祭司职分”在至高意义上表示主的神性之爱的神性良善。既有神性良善，也有神性真理。神性良善存在于主里面，因而是祂的本质存在，在圣言中被称为“耶和华”。但神性真理是从主发出的，因而是来自那本质存在的显现，在圣言中由“神”来表示。来自祂自己的显现仍是祂自己，故主也是神性真理，就是祂在众天堂里面的神性。众天堂从祂形成，因为那里的天使是祂神性的接受者；属天天使是从祂发出的神性良善的接受者，但属灵天使是源于那良善的神性真理的接受者。由此可见祭司职分代表的是属于主的什么东西，国王职分代表的是属于主的什么东西，即：祭司职分代表主的神性之爱的神性良善，国王职分代表源于那良善的神性真理。
祭司职分代表主的神性之爱的神性良善，因而代表主作为救主所履行的各种服务，这一点从下列圣言经文明显看出来：
耶和华对我主说，你坐在我的右手边，等我使你仇敌作你的脚凳。耶和华必将力量的杖从锡安送出来，在你仇敌中间掌权。你的民要在你能力的日子，以圣洁的美丽甘心献上自己。从晨曦的胎腹你就有了你那青春的甘露。耶和华起了誓，决不后悔，你是照着麦基洗德的等次永远为祭司。主在你的右手边；在祂发怒的日子，必击打列王。祂在列族中施行审判，用死尸充满各地；祂必击打大片地上为头的。祂要喝路旁的溪水，因此必抬起头来。（诗篇110:1-7）
这些描述表明，主作为一个祭司是什么，因而在主里面，祭司职分代表什么，即拯救人类的整个工作。因为这段经文论述的主题是主在世时与地狱的争战，祂通过这些争战为自己获得胜过地狱的神性全能，祂凭这神性全能拯救人类，如今也拯救所有接受祂的人。经上论到主说，“你是照着麦基洗德的等次永远为祭司”的原因，就是这拯救本身，因为实现这种拯救背后的动力就是神性之爱的神性良善。“麦基洗德”表示“公义的王”；主被如此称呼是因为，祂变成了公义，从而变成救恩，正如前面所示（9715节）。
不过，由于这篇诗篇中的每一个词语或声明都包含了关于主在世时的争战的奥秘，若无内义，这些奥秘就无法揭示出来，所以在此对它们作一个简要的解释。“耶和华对我主说”表示主题是在世时的主。“主”在此表示主的神性人身，这一点明显可见于马太福音（22:41-43），马可福音（12:35，36），路加福音（20:41-44）。“你坐在我的右手边”表示神性良善通过神性真理所行使的全能，那时主是神性真理，祂进入神性真理并用它赢得战争。“坐在右手边”表示一种能力的状态，当论及神性时，表示全能（参看3387，4592，4933，7518，7673，8281，9133节）；良善所拥有的一切能力都是通过真理来行使的（6344，6423，8304，9327，9410，9639，9643节）。
“等我使你仇敌作你的脚凳”表示直到存在于地狱并源于它们的邪恶被征服并服从于祂的神性能力。“耶和华必将力量的杖从锡安送出来”表示那时从属天良善所获得的能力，“锡安”表示这种良善（参看2362，9055节）。“在你仇敌中间掌权”表示这良善向邪恶掌权。邪恶就是仇敌，因为它们与神性对立，尤其与主对立。“你的民要在你能力的日子甘心献上自己”表示那时进行争战的神性真理。“以圣洁的美丽”表示源于神性良善。“从晨曦的胎腹你就有了你那青春的甘露”表示从神性良善本身成孕，祂从这良善而拥有神性真理。“。耶和华起了誓，决不后悔”表示确定无疑的事。
“你永远为祭司”表示祂里面的神性之爱的神性良善。“照着麦基洗德的等次”表示祂的神性人身具有同样的性质。“麦基洗德”表示“公义的王”，因而表示通过争战和胜利而变成公义的耶和华（9715节）。“主在你的右手边”表示那时来自祂的神性真理，祂通过神性真理行使全能，如前所述。“在祂发怒的日子，必击打列王”表示那时对虚假的摧毁；“发怒的日子”是指祂与邪恶争战并摧毁它们的时候。“王”是指真理，在反面意义上是指虚假（2015，2069，4575，4581，4966，5044，5068，6148节）。“祂在列族中施行审判”表示对邪恶的驱散；因为“列族”是指良善，在反面意义上是指邪恶（1259，1260，1849，6005节）。“用死尸充满（各地）”表示由此导致的属灵死亡，也就是真理和良善的完全剥夺。“祂必击打大片地上为头的”表示将地狱的自我之爱扔进地狱，以及对这爱的诅咒。“祂要喝路旁的溪水，因此必抬起头来”表示通过对真理的推理而努力从那里起来。当世人阅读这段诗篇时，这就是天上的人在这些话里面所感知到的含义。
由于祭司职分是主出于神性之爱拯救的一切工作，所以对神的一切敬拜也属于祭司职分。在这种时候，敬拜的行为主要在于献燔祭、祭物和素祭，将陈设饼或脸饼摆在桌子上，每天点灯，烧香，因而在于为百姓赎罪，以及赦罪。此外，当祭司同时也是先知时，他们的职分还在于解释神的律法，施行教导。亚伦和他的儿子所履行的这一切职责从经上对摩西确立祭司职分的描述明显看出来；显而易见，这一切职责都是主的拯救行为的代表。这一切也解释了为何属于耶和华，也就是主的祭物和素祭的份被赐给亚伦；各种初熟的果子，以及十分之一同样如此（参看出埃及记29:1-36；利未记7:35-36；23:15-21；27:21；民数记5:6-10；18:8-20，25至末尾；申命记18:1-5）。头生的也被赐予，利未人则取代人中一切头生的，作为礼物被赐给亚伦（民数记1:47；3:9），因为他们属于耶和华（民数记3:12-13，40-45）。
由于就拯救的整个工作而言，主由大祭司来代表，拯救工作本身由被称为祭司职分的他的职分来代表，所以百姓当中的产业和份没有被赐给亚伦和他的儿子；因为经上说耶和华神是他们的产业和份（民数记18:20），也没有赐给利未人的任何份，因为他们属于亚伦（民数记26:58-63；申命记10:9；18:1，2）。事实上，百姓代表天堂和教会，而亚伦和他的儿子，并利未人代表构成天堂和教会的爱和信之良善，因而代表主，而主是这良善的源头。因此，祂将这地作为产业赐给百姓，但没有赐给祭司，因为主存在于百姓里面，但不在作为单个人的他们当中。
以赛亚书中的这些话也含有类似的意思：
你们倒要称为耶和华的祭司，人必称你们为我们神的仆役。你们必吃列族的财物，因得他们的荣耀自夸。（以赛亚书61:6）
“吃列族的财物”表示将良善变成人自己的；“因得他们的荣耀自夸”表示享有真理的益处，因而拥有良善和真理所赋予的喜乐和幸福。“民族”或“外邦人”表示良善（参看1259，1260，4574，6005节）；“荣耀”表示来自神性的真理（9429节）。
圣言中的各个地方提到一系列的“王、祭司”，还提到“王、首领、祭司、先知”。但在这些地方，就内义而言，“王或君王”表示整体上的真理；“首领”表示首要真理；“祭司”表示整体上的良善；“先知”表示教义；如在下列经文中，启示录：
耶稣基督使我们作王和祭司。（启示录1:6；5:10）
耶利米书：
以色列家和他们的君王、首领、祭司、先知也都照样羞愧。（耶利米书2:26）
同一先知书：
到那日，君王的心和首领的心都要消灭；祭司都要惊奇，先知都要诧异。（耶利米书4:9）
又：
到那时，人必将犹大王的骸骨和他首领的骸骨、祭司的骸骨、先知的骸骨都取出来。（耶利米书8:1）
就从人抽象出来的意义而言，“王”表示整体上的真理（参看1672，2015，2069，4581，4966，5044，6148节）；“首领”表示首要真理（1482，2089，5044节）；“祭司”表示良善（1728，2015e，3670，6148节）；“先知”表示源于并涉及这些事物的教义（2534，7269节）。主的国王职分或王权也由祂的名字“基督”、“受膏者”、“弥赛亚”来表示；祂的祭司职分则由祂的名字“耶稣”来表示，因为“耶稣”表示“救主”或“救恩”，对此，经上在马太福音中如此记着：
主的使者在梦中向约瑟显现，说，你要给祂起名叫耶稣，因祂要将自己的百姓从罪恶里救出来。（马太福音1:21）
由于拯救的工作属于祭司职分，所以为百姓的赎罪的大祭司职分具有同样的代表（利未记4:26，31，35；5:6，10，13，16，18；9:7；15:15，30）。
邪恶绝无可能与良善联结在一起，因为它们互相排斥，故每当亚伦和他的儿子供祭司职分时，无论在祭坛旁，还是在会幕中，经上都给他们规定了各种洁净行为。经上还规定，大祭司除了处女之外，不可娶任何人，不可娶寡妇或被休的妇人，或妓女（利未记21:13-15）；亚伦的子孙当中，凡有污秽的，若吃了圣物，就要被剪除（利未记22:2-9）；亚伦的种当中，凡有残疾的，都不可献食物（利未记21:17-21）；大祭司不可用用剃刀剃头，也不可撕裂衣服，不可用任何死尸，甚至不可为父母沾染自己，不可出圣所（利未记21:10-12）。如前所述，经上之所以制定这些和其它许多律法，是因为大祭司代表神性良善方面的主；良善具有这样的性质：邪恶不可能与它联结，因为良善躲避邪恶，邪恶则惧怕良善，如同地狱惧怕天堂；因此，它们彼此联结是不可能的。
但至于真理，它则具有这样的性质：虚假能与它联结；不过，含有邪恶在里面的虚假不能，唯有含有良善在里面的虚假才能。也就是说，它能与存在于小孩子、尚处于纯真年龄的男孩女孩，以及无知的正直外邦人身上的那种良善联结；它能与存在于所有虽停留于圣言的字义和源于它的教义，但仍以生活的良善为目的之人身上的那种良善联结。因为作为目的的这种良善会驱走虚假的一切恶毒，或说从虚假中驱散一切向恶的倾向，以这种方式来使用虚假：它使虚假表面看似真理。
Potts(1905-1910) 9809
9809. That he may minister in the priest's office to Me. That this signifies a representative of the Lord, is evident from the representation of "the priest's office," as being in the supreme sense every office which the Lord discharges as the Savior; and whatever He does as the Savior is from Divine love, thus from Divine good, for all good is of love. For this reason also by "the priest's office" in the supreme sense is signified the Divine good of the Lord's Divine love. There is Divine good, and there is Divine truth; Divine good is in the Lord, and therefore it is His being, which in the Word is called "Jehovah;" but Divine truth is from the Lord, and therefore it is the coming-forth from this being, which in the Word is meant by "God;" and as that which comes forth from Him is also Himself, therefore also the Lord is Divine truth, which is His Divine in the heavens. For the heavens come forth from Him, because the angels who are there are receptions of His Divine; the celestial angels being receptions of the Divine good which is from Him, and the spiritual angels being receptions of the Divine truth which is thence derived. From all this it can be seen what of the Lord was represented by the priestly office, and what of the Lord was represented by the kingly office; namely, by the priestly office the Divine good of His Divine love, and by the kingly office the Divine truth thence derived. [2] That by the priestly office was represented the Divine good of the Lord's Divine love, thus every office which the Lord discharges as the Savior is evident from the following passages in the Word:
The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. Jehovah shall send forth the scepter of strength out of Zion; rule Thou in the midst of Thine enemies. Thy people is one of readinesses in the day of Thy strength, in the honors of holiness from the womb of the dawn, Thou hast the dew of Thy birth. Jehovah hath sworn, and will not repent, Thou art a priest forever, according to My word, Melchizedek. The Lord at Thy right hand hath smitten kings in the day of His anger; He hath judged among the nations; He hath filled with dead bodies; He hath smitten the head over much land. He shall drink of the stream in the way: therefore shall He lift up the head (Ps. 110:1-7). From this it is plain what the Lord is as a priest, consequently what the priestly office represented in the Lord, namely, all the work of the salvation of the human race; for in this passage the subject treated of is the Lord's combats with the hells, while He was in the world, through which He acquired for Himself Divine omnipotence over the hells, by virtue of which He saved the human race, and also saves at this day all those who receive Him. It is this salvation itself, because it is from the Divine good of the Divine love, by virtue of which it is said of the Lord, "Thou art a priest forever, according to My word, Melchizedek." "Melchizedek" means "the king of righteousness"; and the Lord was so called from the fact that He became righteousness, and thereby salvation (according to what was shown above, n. 9715). [3] But as each particular expression in the above Psalm contains arcana concerning the Lord's combats while He was in the world, and these cannot be revealed without the internal sense, therefore they may here be briefly unfolded. "The saying of Jehovah unto My Lord" signifies that it is said of the Lord while He was in the world (that by "the Lord" here is meant the Lord as to the Divine Human is evident in Matthew 22:41-43, in Mark 12:35, 36, and in Luke 20:41-44). "Sit thou at My right hand" signifies the omnipotence of Divine good through the Divine truth which the Lord then was, and from which He fought and conquered (that "sitting at the right hand" denotes a state of power, and that when said of the Divine it denotes omnipotence, see n. 3387, 4592, 4933, 7518, 7673, 8281, 9133; and that all the power of good is through truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643). [4] "Until I make Thine enemies Thy footstool" signifies until the evils which are in the hells shall be subjugated and made subject to his Divine power. "Jehovah shall send forth the scepter of strength out of Zion" signifies power then from celestial good (that "Zion" denotes this good, see n. 2362, 9055). "Rule Thou in the midst of Thine enemies" signifies that this good has dominion over evils; evils are meant by "enemies" because they are opposed to the Divine, and specifically to the Lord. "Thy people is one of readinesses in the day of Thy strength" signifies the Divine truths then fighting. "In the honors of holiness" signifies which are from the Divine good. "From the womb of the dawn, Thou hast the dew of Thy birth," signifies conception from the Divine good itself from which He had Divine truth. "Jehovah hath sworn and will not repent" signifies what is stable and certain. [5] "Thou art a priest forever" signifies the Divine good of the Divine love in Him. "According to My word, Melchizedek," signifies that His Divine Human is the like; "Melchizedek" means "king of righteousness," thus that Jehovah became righteous through combats and victories (n. 9715). "The Lord at Thy right hand" signifies the Divine truth which is then from Him, through which He has omnipotence, as above. "Hath smitten kings in the day of His anger" signifies the destruction then of falsities; "the day of anger" was when He fought against evils and destroyed them; "kings" denote truths, and in the opposite sense falsities (n. 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148). "He hath judged among the nations" signifies the dispersion of evils; for "nations" denote goods, and in the opposite sense evils (n. 1259, 1260, 1849, 6005). "He hath filled with dead bodies" signifies thus spiritual death, which is the total deprivation of truth and good. "He hath smitten the head over much land" signifies the casting down of the infernal love of self into the hells, and its damnation. "He shall drink of the stream in the way, therefore shall He lift up the head," signifies the endeavor to emerge by means of reasonings about truths. This is the sense of the above words which is perceived in heaven when this Psalm is read by man. [6] As the priestly office was representative of the Lord in respect to all the work of salvation from Divine love, therefore also all Divine worship belonged to the office of the priest; which worship at that time consisted chiefly in offering burnt-offerings, sacrifices, and meat-offerings, and in arranging the breads of faces upon the table, in lighting the lamps every day, and in burning incense; consequently in making expiation for the people and in remitting sins. Moreover, when the priests were at the same time prophets, it also consisted in unfolding the Divine law, and in teaching. That Aaron with his sons performed all these things is evident from the institution of the priest's office in Moses. That all these things were representative of the Lord's works of salvation, is manifest; wherefore also that part of the sacrifices and meat-offerings which was for Jehovah, that is, for the Lord, was given to Aaron; in like manner the firstfruits of various kinds, and also the tithes (see Exod. 29:1-36; Lev. 7:35-36; 23:15-21; 27:21; Num. 5:6-10; 18:8-20, and 25 to the end; Deut. 18:1-5), and the firstborn; but instead of all the firstborn of men were the Levites, who were given as a gift to Aaron (Num. 1:47; 3:9), for the reason that they belonged to Jehovah (Num. 3:12-13, 40-45). [7] As the Lord in respect to the whole work of salvation was represented by the high-priest, and the work of salvation itself by his office, which is called the priesthood, therefore no inheritance and portion with the people was given to Aaron and his sons, for it is declared that Jehovah God is their inheritance and portion (Num. 18:20); neither was any portion given to the Levites, because they belonged to Aaron (Num. 26:58-63; Deut. 10:9; 18:1, 2). For the people represented heaven and the church, but Aaron with his sons and with the Levites represented the good of love and of faith which makes heaven and the church, thus they represented the Lord from whom is this good. For this reason the land was granted to the people for an inheritance, but not to the priests, for the Lord is in them, but not among them as one of them and distinct from them. [8] The like is involved in these words from Isaiah:
Ye shall be called the priests of Jehovah, the ministers of our God; ye shall eat the wealth of the nations, and in their glory ye shall boast yourselves (Isa. 61:6);
where "eating the wealth of the nations" denotes to appropriate goods to themselves; "boasting themselves in their glory" denotes to enjoy truths, thus to have joy and happiness from both. (That "nations" denote goods, see n. 1259, 1260, 4574, 6005; and that "glory" denotes truth from the Divine, n. 9429.) [9] In the Word throughout "kings" and "priests" are mentioned in a series, also "kings," "princes," "priests," and "prophets;" and in the internal sense by "kings" are there signified truths in the complex; by "princes," primary truths; by "priests," goods in the complex; and by "prophets," doctrines, as in the following passages:
Jesus Christ hath made us kings and priests (Rev. 1:6; 5:10). The house of Israel were ashamed, they, their kings, their princes, and their priests, and their prophets (Jer. 2:26). In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be amazed, and the prophets shall marvel (Jer. 4:9). At that time they shall draw out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets (Jer. 8:1). (That by "kings" in the sense abstracted from persons are signified truths in the complex, see n. 1672, 2015, 2069, 4581, 4966, 5044, 6148; that by "princes" are signified primary truths, n. 1482, 2089, 5044; that "priests" denote goods, n. 1728, 2015, 3670, 6148; and that "prophets" denote doctrines derived from these things and concerning them, n. 2534, 7269.) The kingly office of the Lord is also signified by His name "Christ," "Anointed," "Messiah"; and His priestly office by His name "Jesus," for "Jesus" means "Savior" or "Salvation," concerning which it is thus written in Matthew:
The angel appeared unto Joseph in a dream, and said, Thou shalt call His name Jesus, for He shall save His people from their sins (Matt. 1:21). As this belonged to the priest's office, therefore the like was represented by the office of the high priest who made expiation for the people for sins (Lev. 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). [10] Seeing that evil cannot possibly be joined to good, because they have aversion for each other, therefore purifications of various kinds were commanded for Aaron and his sons when they ministered in the priest's office, whether at the altar, or in the Tent of meeting; and it was also commanded that the high priest was not to marry any but a virgin; not a widow, nor one divorced, nor a harlot (Lev. 21:13-15); that those of the sons of Aaron who were unclean "if they should eat of the sanctified things, were to be cut off" (Lev. 22:2-9); that "no one of the seed of Aaron in whom was a blemish should offer bread" (Lev. 21:17-21); that "the high priest was not to shave his head, to rend his garments, to defile himself with any dead body, not even of his father and his mother, and that he was not to go out of the sanctuary" (Lev. 21:10-12). As before said, these and many other laws were enacted for the reason that the high priest represented the Lord as to Divine good; and good is of such a nature that evil cannot be joined to it, for good shuns evil, and evil dreads good as hell dreads heaven; and therefore no conjunction of them is possible. [11] But as for truth, it is of such a character that falsity can be joined to it; yet not the falsity in which there is evil; but that in which there is good, such as there is with little children, and with boys and girls while they are as yet in innocence, and with well-disposed Gentiles who are in ignorance; and such as there is with all who are in the literal sense of the Word, and who remain in the doctrine thence derived, and who nevertheless have the good of life as their end; for this good, as the end, drives away all the malevolence of falsity, and by applying itself forms the falsity into a certain likeness of truth.
Elliott(1983-1999) 9809
9809. 'So that they may serve Me in the priestly office' means that which is representative of the Lord. This is clear from the representation of 'the priestly office' in the highest sense as all the service performed by the Lord as the Saviour. And the moving force behind whatever He does as the Saviour is Divine Love, thus Divine Good since all good is an aspect of love. So it is also that in the highest sense 'the priestly office' means the Divine Good of the Lord's Divine Love. There is Divine Good and there is Divine Truth. Divine Good exists within the Lord, and so is His Essential Being (Esse), which in the Word is called Jehovah. But Divine Truth is an emanation from the Lord, and so is the Coming-into-being (Existere) from that Essential Being; this is meant in the Word by God. And since that which is the Coming-into-being from Himself is nonetheless Himself, the Lord is also Divine Truth, which is what is Divine and His in the heavens. For the heavens are a coming-into-being from Him, because the angels there are recipients of what is Divine and His, celestial angels being recipients of the Divine Good which emanates from Him, but spiritual angels recipients of the Divine Truth springing from that Good. All this helps to make clear what it was belonging to the Lord that was represented by the priestly office, and what it was belonging to the Lord that was represented by the royal office, namely the Divine Good of His Divine Love by the priestly office, and the Divine Truth springing from that Good by the royal office.
[2] The truth that the priestly office represented the Divine Good of the Lord's Divine Love, thus all the service performed by the Lord as the Saviour, is clear from the following declarations in the Word: In David,
Jehovah said to my Lord, Sit at My right hand, till I make Your enemies as Your footstool. Jehovah will send the rod of strength from Zion; have dominion in the midst of Your enemies. Your people will be prompt to offer themselves on the day of Your power, in the beauty of holiness. From the womb of the dawn You have the dew of Your birth. Jehovah has sworn and will not repent, You are a priest for ever, after the mannera of Melchizedek. The Lord is on Your right hand; He struck kings on the day of His anger. He has judged among the nations, He has filled [the places] with dead bodies, He has stricken [one who was] head over much land. He will drink from the stream by the way; therefore he will lift up his head. Ps 110:1-7.
These declarations show what the Lord as a priest, consequently what the priestly office within the Lord represented, namely the whole work of saving the human race. For the subject in this Psalm is the Lord's conflicts with the hells when He was in the world. Through those conflicts He acquired for Himself a power over the hells that was almighty and Divine, by means of which He saved the human race and also today saves all who accept Him. This very salvation, because the Divine Good of Divine Love is the moving force behind the accomplishment of it, is the reason why it says in reference to the Lord, 'You are a priest for ever, after the manner of Melchizedek'. The name Melchizedek means King of Righteousness, which the Lord was called because He had become [the One in whom there was] righteousness and consequently salvation, as accords with what has been shown in 9715.
[3] But since the declarations in this Psalm each contain arcana which have to do with the Lord's conflicts when He was in the world, and those arcana cannot be revealed without the internal sense, let a brief explanation of them be supplied. Jehovah said to my Lord means that the subject is the Lord when He was in the world. 'Lord' here is used to mean the Lord's Divine Human, as is clear in Matt 22:43-45; Mark 12:36; Luke 20:42-44. Sit at My right hand means the almighty power of Divine Good, exercised through Divine Truth, the Lord being Divine Truth at that time, and Divine Truth being that with which He entered into and won the battle. For the meaning of 'sitting at the right hand' as a state of power, and in reference to the Divine as almighty power, see 3387, 4592, 4933, 6948, 7518, 7673, 8281, 9133; and the fact that all the power which good possesses is exercised through truth, 6344, 6423, 8304, 9327, 9410, 9639, 9643.
[4] Till I make Your enemies as Your footstool means until the time when the evils which exist in and spring from the hells have been subdued and made subject to His Divine power. Jehovah will send the rod of strength from Zion means the power at that time received from celestial good, 'Zion' meaning this good, see 2362, 9055. Have dominion in the midst of Your enemies means that this good has dominion over evils. Evils are enemies because they are contrary to what is Divine, especially to the Lord. Your people will be prompt to offer themselves on the day of Your power means the Divine Truths engaging in conflict then. In the beauty of holiness means which spring from Divine Good. From the womb of the dawn You have the dew of Your birth means conception from Divine Good itself, from which He had Divine Truth. Jehovah has sworn and will not repent means what is sure and certain.
[5] You are a priest for ever means the Divine Good of Divine Love within Him. After the manner of Melchizedek means that His Divine Human is of a like nature. The name Melchizedek means King of Righteousness, thus Jehovah who has become Righteousness through conflicts and victories, 9715. The Lord is on Your right hand means Divine Truth from Him at that time, through which almighty power is exercised, as above. He struck kings on the day of His anger means the destruction of falsities then, 'the day of anger' being the time when He fought against evils and destroyed them. 'Kings' are truths and in the contrary sense falsities, 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148. He has judged among the nations means the dispersion of evils; for 'nations' are forms of good and in the contrary sense evils, 1259, 1260, 1849, 6005. He has filled [the places] with dead bodies means the resulting spiritual death, which is a total deprivation of truth and good. He has stricken [one who was] head over much land means casting hellish self-love down into the hells, and the damnation of that love. He will drink from the stream by the way; therefore he will lift up his head means the endeavour to rise up from there by means of reasonings about truths. This is the meaning which those in heaven perceive within these words when that Psalm is read by someone in the world.
[6] Since the priestly office was representative of the Lord's whole work of salvation which was motivated by Divine Love, the performance of all the worship of God furthermore belonged to the office of the priest. Acts of worship at that time consisted first and foremost in offering burnt offerings, sacrifices, and minchahs, in setting the loaves on the table of the Presence, in keeping the lamps alight day by day, and in offering incense, and consequently in expiating or making atonement for the people and forgiving sins. In addition to all this their office consisted, when they were at the same time prophets, in explaining God's law and in teaching. The fact that all these duties were performed by Aaron and his sons is clear from the description in Moses of the establishment of the priesthood; and all those duties, it is self-evident, were representative of the Lord's acts of salvation. All this also explains why the portions of the sacrifices and minchahs that were Jehovah's, that is, the Lord's, were given to Aaron, likewise various kinds of first fruits as well as tithes, see Exod 29:1-36; Lev 7:35, 36; 23:15-22; 27:21; Num 5:6-11; 18:8-20, 25-end; Deut 18:1-4. The firstborn were also given; but in place of all the firstborn of human beings stood the Levites, who were given as a gift to Aaron, see Num 1:47; 3:9, because they were Jehovah's, Num. 3:12, 13, 40-45.
[7] Because the Lord as regards His whole work of salvation was represented by the high priest, and the actual work of salvation by his office, which is called the priestly office, no inheritance and portion among the people was given to Aaron and his sons; for it says that Jehovah God is their inheritance and portion, Num 18:20. Nor was any given to the Levites, because they belonged to Aaron, Num 26:58-63; Deut 10:9; 18:1, 2. For the people represented heaven and the Church; but Aaron and his sons, and the Levites, represented the good of love and faith, which composes heaven and the Church, and so represented the Lord, who is the source of that good. Therefore He gave over the land to the people as an inheritance, but not to the priests, for the Lord is present in people, but not among them as an individual person.
[8] Something similar is implied by the following words in Isaiah,
You will be called the priests of Jehovah, you will be spoken of as the ministers of our God. You will eat the wealth of the gentiles, and in their glory you will glory. Isa 61:6.
'Eating the wealth of the gentiles' stands for making forms of good one's own, 'glorying in their glory' for having the benefit of truths, and so for the joy and happiness which those forms of good and truths give. As regards the meaning of 'the gentiles' or 'the nations' as forms of good, see 1259, 1260, 4574, 6005; and as regards that of 'glory' as truth from the Divine, 9429.
[9] Various places in the Word mention 'kings and priests', also 'kings, princes, priests, and prophets' in a series. But in these places truths in their entirety are meant in the internal sense by 'kings', and leading truths by 'princes'; forms of good in their entirety are meant by 'priests', and doctrinal teachings by 'prophets', as in the Book of Revelation,
Jesus Christ has made us kings and priests. Rev 1:6; 5:10.
In Jeremiah,
The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jer 2:26.
In the same prophet,
On that day the heart of the king and the heart of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jer 4:9.
In the same prophet,
At that time they will bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets. Jer 8:1.
In the abstract sense, separate from actual persons, truths in their entirety are meant by 'kings', see 1672, 2015, 2069, 4581, 4966, 5044, 6148; leading truths by 'princes', 1482, 2089, 5044; forms of good by 'priests', 1728, 2015 (end), 3670, 6148; and doctrinal teachings derived from and concerning all these by 'prophets', 2534, 7269. The Lord's kingship furthermore is meant by His name Christ, Anointed One, or Messiah, and His priesthood by the name Jesus; for Jesus means Saviour or Salvation, regarding which the following is stated in Matthew,
The angel appearing to Joseph in a dream said to him, You shall call His name Jesus, for He will save His people from their sins. Matt 1:21.
Since thisb belonged to the priestly office the high priest's duty of expiating or making atonement for people's sins had the same representation, Lev 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30.
[10] Since evil cannot possibly be combined with good, because each repels the other, various kinds of acts of purification were ordained for Aaron and his sons whenever they served in the priestly office, whether at the altar or in the tent of meeting. It was also ordained for example that the high priest should not marry anyone other than a virgin; he was not allowed to marry a widow, divorced woman, or prostitute, Lev 21:13-15. If any of Aaron's sons who were unclean had eaten from the holy offerings they should be cut off, Lev 22:2-9. None of Aaron's seed who had a defect should offer bread, Lev 21:17-21. The high priest should not use a razor on his head, nor tear his clothes, nor defile himself with any dead body, not even for his father or mother, nor go out of the sanctuary, Lev 21:10-12. These and many other laws, as has been stated, were laid down because the high priest represented the Lord and His Divine Goodness, and the nature of good is such that no evil can be combined with it. For good recoils from evil, and evil has a horror of good, as hell has of heaven; therefore it is impossible for them to be joined to each other.
[11] As regards truth however, its nature is such that it can be combined with falsity, but not falsity that has evil in it, only that which has good in it. That is, it can be combined with the kind of good that exists with very young children or older boys and girls who are still at the age of innocence, or with upright gentiles who are uninformed; and it can be combined with the kind of good that exists with all who are confined to the literal sense of the Word and to teachings derived from it and yet have the good of life as their end in view. For this good, if it is the end in view, dispels from falsity all inclination towards evil, and uses it in such a way that it makes it look to outward appearance like truth.
Latin(1748-1756) 9809
9809. `Ad fungendum eum sacerdotio Mihi': quod significet repraesentativum Domini, constat ex repraesentatione `sacerdotii' quod in supremo sensu sit omne officium, quod Dominus obit ut Salvator; et quicquid ut Salvator obit, est ex Divino Amore, ita ex Divino Bono, nam omne bonum est amoris; inde quoque per `sacerdotium' in supremo sensu significatur Divinum Bonum Divini Amoris Domini. Est Divinum Bonum, et est Divinum Verum; Divinum Bonum est in Domino, ita est Esse Ipsius, quod in Verbo vocatur Jehovah Divinum autem Verum est ex Domino, ita est Existere {1}ex illo Esse, hoc in Verbo intelligitur per Deum; et quia id quod Existit ex Ipso, etiam est Ipse, ideo quoque Dominus est Divinum Verum, quod est Ipsius Divinum in caelis; caeli enim existunt ex Ipso, sunt enim angeli ibi receptiones ipsius Divini, angeli caelestes receptiones Divini Boni quod ab Ipso, angeli autem spirituales receptiones Divini Veri quod inde; {2}ex his constare potest quid Domini repraesentatum est per sacerdotium, et quid Domini repraesentatum est per regium; nempe per sacerdotium Divinum Bonum Divini Amoris Ipsius, et per regium Divinum Verum inde. 2 Quod per sacerdotium repraesentatum sit Divinum Bonum Divini Amoris Domini, ita omne officium quod Dominus obit ut Salvator constat ex sequentibus in Verbo: {3} apud Davidem, Dictum Jehovae ad dominum meum, Sede ad dextram Meam, donec posuero hostes tuos scabellum pedibus tuis; sceptrum robori mittet Jehovah e Zione; dominare in medio hostium tuorum: populus tuus promptitudinum in die fortitudinis tuae, in honoribus sanctitatis; ex utero ab aurora tibi ros nativitatis tuae; juravit Jehovah, et non paenitebit Ipsum, Tu sacerdos in aeternum, juxta verbum Meum Malkizedech; dominus ad dextram tuam, percussit in die irae Suae reges; judicavit inter gentes, implevit cadaveribus, percussit caput super terram multam; e flumine in via bibet, propterea exaltabit caput, Ps. cx 1-7;ex his patet quid Dominus ut sacerdos, consequenter quid sacerdotium in Domino {4}repraesentaverat, quod nempe omne opus salvationis humani generis; agitur enim ibi de pugnis Domini cum infernis quando in mundo fuit, per quas Sibi acquisivit Divinam omnipotentiam super inferna, per quam salvavit genus humanum, et quoque hodie salvat omnes qui ipsum recipiunt; ipsa haec salvatio, quia ex Divino Bono Divini Amoris, est ex qua de Domino dicitur, Tu sacerdos in aeternum, juxta verbum Meum Malkizedech; Malkizedech est rex justitiae, ita dictus Dominus ex eo quod justitia factus, et sic salus, secundum illa quae n. 9715 ostensa sunt.{5} Sed quia singula ibi arcana de pugnis Domini cum in mundo fuit 3 continent, quae (x)revelari absque sensu interno nequeunt, ideo licet breviter illa explicare: Dictum Jehovae ad Dominum Meum significat quod de Domino, cum in mundo; quod per `dominum' ibi Dominus quoad Divinum humanum intelligatur, constat apud Matth. xxii 41-43 [A. V.43-45]; Marc. xii 36; Luc. xx 42-44 sede ad dextram Meam significat omnipotentiam Divini {6}Boni per Divinum Verum, quod Dominus tunc fuit, et ex quo pugnavit et vicit; {7}quod `sedere a dextris' sit status potentiae, et cum de Divino quod sit omnipotentia, videatur n. 3387, 4592, 4933, 6948, 7518, 7673, 8281, 9133, et quod omnis potentia boni sit per verum, n. 6344, (x)6423, 8304, 9327, 9410, 9639, 9643: donec posuero hostes 4 tuos scabellum pedibus tuis significat usque dum mala quae in infernis et ab infernis, subjugata, et Divinae Ipsius Potentiae subjecta fuerint: sceptrum roboris mittet Jehovah e Zione significat potentiam tunc ex bono caelesti; quod `Zion' sit id bonum, videatur n. 2362, 9055: dominare in medio hostium tuorum significat cui bono dominium est super mala; mala sunt hostes, quia {8} sunt contra Divinum, in specie contra Dominum: populus tuus promptitudinum in die fortitudinis tuae significat Divina Vera tunc pugnantia: in honoribus sanctitatis significat quae ex Divino Bono: ex utero ab aurora tibi ros nativitatis tuae significat conceptionem ab ipso Divino Bono, ex quo ipsi Divinum Verum: juravit Jehovah, et non paenitebit significat firmum et certum: Tu sacerdos in 5 aeternum significat Divinum Bonum Divini Amoris in Ipso: juxta verbum Meum Malkizedech significat Divinum Humanum Ipsius simile; Malkizedech est rex justitiae, ita per pugnas et victorias Jehovah justitia factus, n. 9715: dominus ad dextram tuam significat Divinum Verum tunc ab Ipso, per quod omnipotentia, ut supra: percussit in dic irae suae reges significat destructionem falsorum tunc; `dies irae' {9}erat cum pugnavit contra mala et ea destruxit; `reges' sunt vera et in opposito sensu falsa, n. 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148: judicavit inter gentes significat dissipationem malorum; `gentes' enim sunt bona, et in opposito sensu mala, n. 1259, 1260, 1849, 6005: complevit cadaveribus significat ita mortem spiritualem, quae est deprivatio totalis veri et boni: percussit caput super terram multam significat dejectionem infernalis amoris sui in inferna, et ejus damnationem: e flumine in via bibet, propterea exaltabit caput significat conatum emergendi per ratiocinia de veris; hic sensus illorum verborum est qui in caelo percipitur, cum ille psalmus ab homine legitur. 6 Quia sacerdotium erat repraesentativum Domini quoad omne opus salvationis ex Divino Amore, ideo etiam omnis cultus Divinus erat officii sacerdotis, qui cultus tunc praecipue constabat in offerendis holocaustis, sacrificiis, et minhis, inque disponendis panibus super mensa facierum, in accendendis lucernis quotidie, inque suffiendo, proinde in expiando populo, et in {11}remittendis peccatis; praeterea etiam in explicanda lege Divina, inque docendo, cum simul essent prophetae; quod haec omnia Aharon cum filiis obiverit, constat ex institutione sacerdotii apud Moschen; quod illa omnia fuerint repraesentativa operum salvationis Domini, patet; ideo quoque ex sacrificiis et minhis dabantur Aharoni, quae erant Jehovae, hoc est, Domini; similiter primitiae varii generis, tum decimae, videatur Exod. xxix 1-36; Lev. vii 35, 36, xxiii 15-22, xxvii 21; Num. v 6-11. xviii 8-20, et 25-fin.; Deut. xviii 1-4; etiam primogenita; {12}at loco omnium primogenitorum ex hominibus {13} Levitae, qui quod dono dati Aharoni, videatur Num. i 47; iii 9, ex causa quia erant Jehovae, Num. iii 12, 13, 40-45. 7 Quoniam Dominus quoad omne opus salvationis repraesentabatur per summum sacerdotem, ac ipsum opus salvationis per officium ejus quod sacerdotium vocatur, ideo Aharoni et filiis ejus non data erat hereditas et portio cum populo, dicitur enim quod Jehovah Deus {14}ei hereditas et portio, Num. xviii (x)20, nec Levitis, quia Aharonis, Num. xxvi 58-63; Deut. x 9, xviii 1, 2; populus enim repraesentabat caelum et Ecclesiam, Aharon autem cum filiis et cum Levitis bonum amoris et fidei, quod facit caelum et Ecclesiam, ita Dominum a quo illud; ideo populo cessit terra in hereditatem, non autem sacerdotibus, est enim Dominus in illis, non autem inter illos ut unus et distinctus. 8 Simile involvunt haec apud Esaiam, Vos sacerdotes Jehovae vocabimini, ministri Dei nostri; dicetur vobis, opes gentium comedetis, et in gloria earum gloriabimini, lxi 6;
`opes gentium comedere' pro appropriare sibi bona, `in gloria earum gloriari' pro frui veris, ita gaudio et felicitate ex utrisque; quod `gentes' sint bona, videatur n. 1259, 1260, 4574, 6005, et quod `gloria' sit verum a Divino, n. 9429. In Verbo in una serie passim memorantur `reges et sacerdotes, 9 tum `reges, principes, sacerdotes, et prophetae'; {15}at ibi in sensu interno per `reges' significantur vera in complexu, per `principes' primaria vera, per `sacerdotes' bona in complexu, et per `prophetas' doctrinae, ut in Apocalypsi, Jesus Christus fecit nos reges et sacerdotes, i 6, v 10: apud Jeremiam, Pudefacti sunt domus Israelis, ipsi, reges eorum, principes eorum, et sacerdotes eorum, et prophetae eorum, ii 26:
apud eundem, In die illo peribit cor regis, et cor principum; et obstupescent sacerdotes, ac prophetae admirabuntur lv 9:
apud eundem, In tempore illo extrahent ossa regum Jehudae, et ossa principum ejus, et ossa sacerdotum, et ossa prophetarum, viii 1;
quod per `reges' in sensu abstracto a personis significentur vera in complexu, videatur n. 1672, 2015, 2069, 4581, 4966, (x)5044, 6148, quo per 'principes' primaria vera, n. 1482, 2089, 5044, quod `sacerdotes' sint bona, n. 1728, 2015 fin., 3670, 6148, et quod `prophetae' sint doctrinae ex illis et de illis, n. 2534, 7269; regium Domini etiam (x)significatur per nomen Ipsius Christus, Unctus, {16} Messias, et sacerdotale Ipsius per nomen Jesus, nam Jesus significat salvatorem seu salutem, de qua ita apud Matthaeum, Angelus in somno apparens Josepho dixit, Vocabis nomen Ipsius Jesus, quia Ille salvabit populum Suum a peccatis suis, i 21;
hoc quia erat sacerdotii, ideo simile repraesentatum est per {17}summi sacerdotis munus expiandi populum a peccatis, Lev. iv 26, 31, 35 v 6, 10, 13, 16, 18, 26 [A.V. v 6, 10, 13, 16, 18, vi 7],ix 7, xv 15, 30. {18} 10 Quoniam bono nequaquam (t)adjungi potest malum, aversantur enim se mutuo, ideo varii generis purificationes mandatae fuerunt pro Aharone et filiis ejus cum sacerdotio fungerentur, sive ad altare sive in tentorio conventus; sicut etiam quod summus sacerdos non nisi quam virginem duceret in uxorem, non viduam, non repudiatam, non meretricem, Lev. xxi 13-15; quod immundi ex filiis Aharonis si comederant ex sanctificatis, exscinderentur, Lev. xxii 2-9; quod non {19}aliquis ex semine Aharonis in quo vitium, offerret panem, Lev. xxi 17-21; quod summus sacerdos non raderet caput, non dissueret vestes {20}non pollueret se ullo mortuo, ne quidem patre ac matre, nec e sanctuario exiret, Lev. xxi 10-12; hae et plures leges, ut dictum est, latae sunt ob causam quia summus sacerdos repraesentabat Dominum quoad Divinum Bonum, et bonum tale est ut non ei adjungi possit malum, nam bonum fugit malum, et malum horret bonum, sicut 11 infernum caelum, quapropter illorum nulla {21}datur conjunctio; {22}quod autem attinet verum, id tale est ut ei adjungi possit falsum, at non falsum in quo malum sed in quo bonum, quale est apud infantes et pueros ac puellas dum adhuc in innocentia, apud gentes probas quae in ignorantia, et quale apud omnes qui in Verbi sensu litterae, inque doctrina inde manent, et usque pro fine habent bonum vitae: hoc (t)enim bonum, ut finis, omne malevolum falsi abigit, ac {23}per applicationem id format id quandam similitudinem veri. @1 Ipsius, quod$ @2 inde$ @3 i ut$ @4 repraesentaverit$ @5 The following note is found on a separate sheet in A iv p. 216 with no indication for inclusion in the text. cp also subsection 9 of this . quod ab Ipso omne bonum et omne verum, ita omnis salus, quia fecit se justitiam per propriam potentiam, ex Ps. [cx 4] qui regenerat, qui mundat, qui remittit peccata, qui dat vivere vitam aeternam;
quod sit propitiatio ita auditio et receptio omnium quae cultus expiationes factae per sacrificia dicitur quod expiabit eum sacerdos a peccato et condonabitur, Levit. iv 26, 31, 35, Cap. v 6, 10, 13, 16, 18, 26, Cap. ix 7, Cap. xv 15, 30. Angelus in somno apparens Josepho, dixit, vocabis Nomen Ipsius Jesus, quia Ille salvabit populum suum a peccatis suis, Matth. i 21.$ @6 Veri$ @7 Divino Bono est omnipotentia, per Divinum Verum$ @8 i omnia mala$ @9 est$ @10 i reos ex viro$ @11 remittendo ejus peccata$ @12 ac$ @13 i ibi$ @14 eis IT$ @15 et$ @16 i seu$ @17 expiationem a peccatis a sacerdote$ @18 See p. 215 note 1.$ @19 quis$ @20 nec$ @21 dari potest$ @22 Verum autem$ @23 After format$