8988. Then his master shall bring him unto God. That this signifies a state into which he then enters according to Divine order, is evident from the signification of "bringing unto God," when those are treated of who are in truths and cannot be in good, as being to cause them to enter into a state according to Divine order; for by "bringing unto" is signified to enter; and by "God" is signified Divine order (of which in what follows). That these things are signified is plain from what follows in this verse, in which is described the state of those who are in truths and not in the corresponding good, namely, that it is a state of perpetual obedience. For they who are in this state are in servitude relatively to those who are in good that corresponds with truths; because as these latter act from good, they act from affection; and they who act from affection, act from the will, thus of themselves; for whatsoever is of the will with man is his own, seeing that the being of man's life is his will. But they who act merely from obedience do not act from their will, but from the will of their master; thus not from themselves, but from another; and therefore they are relatively in servitude. To act from truths, and not from good, is to act solely from the intellectual part; for truths bear relation to the intellectual part, and goods to the will part; and to act from the intellectual part, and not from the will part, is to act from that which stands without and serves, because the understanding has been given to man to receive truths, and to introduce them into the will, that they may become goods; for truths are called goods when they become of the will.
[2] But to serve the Lord, by doing according to His commandments, and thus by obeying Him, is not to be a servant, but is to be free, for the veriest freedom of man consists in being led of the Lord (n. 892, 905, 2870, 2872), because the Lord inspires into the very will of man the good from which he is to act, and though it is from the Lord, still it is perceived as if it were from self, thus from freedom. This freedom is possessed by all who are in the Lord, and it is conjoined with inexpressible happiness.
[3] The term "God" here denotes Divine order, because in the Word "God" is named where truth is treated of, and "Jehovah" where good is treated of (n. 2769, 2807, 2822, 3921, 4402, 7010, 7268, 8867); and therefore in the supreme sense the Divine truth proceeding from the Divine good of the Lord is "God," and His Divine good from which the Divine truth proceeds is "Jehovah." The reason is that the Divine good is Being itself, and the Divine truth is the derivative Coming-forth; for that which proceeds comes forth by so doing. The case is similar with good and truth in heaven, or with the angels, and also in the church with men. The good there is being itself, and the truth is the derivative coming-forth; or what is the same, love to the Lord and love toward the neighbor are the very being of heaven and of the church, but faith is the derivative coming-forth. From this it is clear whence it is that "God" denotes also Divine order, for it is the Divine truth proceeding from the Lord which makes order in heaven, insomuch that Divine truth is order itself. (That Divine truth is order, see n. 1728, 1919, 7995, 8700.) And therefore when a man or an angel receives Divine truth from the Lord in good, there is with him the order which is in the heavens, consequently he is a heaven or kingdom of the Lord in particular; and this in the degree in which he is in good from truths, and afterward in the degree in which he is in truths from good; and-what is a secret-the angels themselves appear in a human form in the heavens absolutely according to the truths which pertain to them in good, with a beauty and brightness according to the quality of the good from truths. As to their souls so also do the men of the church appear in heaven. It is the Divine truth itself proceeding from the Lord that leads to this, as can be seen from what has been shown about heaven as the Grand Man, and about its correspondence with everything in man, at the end of many chapters.
[4] This secret is what is meant by these words of John in Revelation:
He measured the wall of the holy Jerusalem, a hundred and forty and four cubits, which is the measure of a man, that is, of an angel (Rev. 21:17).
Who can possibly understand these words that does not know what is signified by "the holy Jerusalem;" what by "the wall" thereof; what by a "measure;" what by "the number one hundred and forty and four;" and thus what by "a man, that is, an angel?" By "the new and holy Jerusalem" is signified the New Church of the Lord which is at this day about to succeed the Christian Church (n. 2117); by "the wall" are signified the truths of faith which will defend that church (n. 6419); by "measuring" and "the measure" is signified its state as to truth (n. 3104); by the number "one hundred and forty and four" is signified the like as by "twelve," for one hundred and forty-four is a number compounded of twelve multiplied into twelve. (That by these numbers are signified all truths in the complex, see n. 7973). From this it is clear what is signified by "the measure of a man, that is, of an angel," namely, truth itself proceeding from the Lord in its own form, which as before said is the form of an angel man in heaven. All this makes clear the secret involved in the above words, namely, that by them are described the truths of that Church which is to succeed the Christian Church existing at this day.
[5] That these are truths from good is described in the next following verse in these words:
The building of the wall thereof was jasper; and the city was pure gold, like to pure glass (Rev. 21:18).
By "jasper" is signified truth such as will be the truth of that church, for by stones in general are signified truths (n. 1298, 3720, 6426), and by "precious stones," truths which are from the Lord (n. 643); by "gold" is signified the good of love and of wisdom (n. 113, 1551, 1552, 5658). Who could ever foresee that such things are involved in the above words? and who cannot see from this that innumerable arcana lie hidden in the Word, which in no wise appear to anyone except through the internal sense? and that by this sense, as by a key, are opened truths Divine such as are in heaven, consequently heaven and the Lord Himself, who, in the inmost sense, is the all in all of the Word.