[2] But it should be remembered that in itself the Lord's Divine Good is a single whole; for it is infinite and contains infinite characteristics. What is infinite is a single whole, because the infinite characteristics it contains make one. But the distinguishing of that Good into celestial and spiritual is due to the different ways in which angels in heaven and people on earth receive it. That received by angels and people belonging to the Lord's celestial kingdom is called celestial Divine Good, whereas that received by angels and people belonging to the Lord's spiritual kingdom is called spiritual Divine Good. For all angels in heaven and people on earth receive the Lord's Good, which is a single whole, in various or dissimilar ways. This may be compared to the heat and light from the sun in the world. Though these regarded in themselves are a single whole, they nevertheless vary according to the seasons of the year and times of the day, and are also different in each region of the planet. Such variations of heat and light are due not to the sun but to the changing conditions on the planet brought about by variations as it orbits round the sun and revolves on its axis, so that again the reception is the determining factor. The variations of the one same light as it falls on individual objects, producing different colours, is also attributable to the ways in which it is received. From all this it may now be recognized why it is that the Lord's Divine Good, which is a single whole because it is infinite, is called celestial and spiritual.

[3] The meaning of 'oil' as good, both celestial and spiritual, is clear in the places referred to above. But the fact that 'olive' means celestial love, and 'olive tree' the perception and affection belonging to that love, is clear from the places in the Word where 'olive tree' and 'olive' are mentioned, as in the following: In Zechariah,

The prophet saw a lampstand all of gold. It had seven lamps on it, [and had] two olive trees beside it, one on the right of the bowl, and one on the left of it. He said to the angel, What are these two olive trees, and what are the two olive berries which are in the spouts^a of the two tubes of gold? He said, These are the two sons of olives, standing beside the Lord of the whole earth. Zech 4:2,3,11,12,14.

[4] What these prophetic utterances imply none can know unless they know from the internal sense what 'a lampstand' means and what 'an olive tree' means. 'A lampstand' means the spiritual heaven, and its 'lamps' the holy truths there, see 9548, 9551, 9555, 9558, 9561, 9684. From these meanings it is clear that 'an olive tree' means the celestial kingdom born from the perception of and affection for good, and 'olive berries' the holy forms of good there, their truths being meant by 'the sons of olives'. 'Two' means the internal and the external parts of that kingdom, and a joining together.

[5] 'Oil' and 'lampstand' are used with similar meanings in John,

I will give [power] to My two witnesses, that they may prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the God of the earth. Rev 11:3,4.

In Isaiah,

I will plant^b in the wilderness the cedar of shittah, and the myrtle, and olive wood^c. Isa 41:19.

'The cedar' and 'olive wood' are mentioned because 'the cedar' means spiritual good and 'olive wood' celestial good, spiritual good being charity towards the neighbour and celestial good being love to the Lord. 'Planting them in the wilderness' means doing so in lands outside the Church, thus among gentile nations.

[6] In Hosea,

His branches will go out and his beauty will be like that of the olive, and his smell like Lebanon. Hosea 14:6.

Here also 'the olive' means celestial good, and 'Lebanon' means spiritual good, so that 'Lebanon' is similar in meaning to 'the cedar'; for Lebanon was a forest consisting of cedars.

[7] In Isaiah,

Thus will it be in the midst of the earth, in the midst of the peoples, like the stripping of the olive tree, like the gleaning of grapes when the harvesting of them has finished. Isa 24:13.

Also Isa 17:6.

[8] Here also is the reason why elsewhere the vine and the olive tree are spoken of together, as in David,

[Your] wife will be like a fruitful vine on the sides of your house, your sons will be like olive shoots, round about your table. Ps 128:3,4.

In Habakkuk,

The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail^d. Hab 3:17.

In Amos,

Your very many gardens, and your vineyards, and your fig trees, and your olive trees the caterpillar devoured. Amos 4:9.

The fig tree as well is mentioned, because 'the fig' means the external Church's good, 5113, whereas 'the vine' means the good of the internal spiritual Church, and 'the olive tree' the good of the internal celestial Church. Similar instances occur elsewhere.

[9] Since 'olive wood' meant the good of celestial love the two cherubs which were in the sanctuary in the temple were made from pieces of olive wood, as were the double doors, lintel, and posts, 1 Kings 6:23,31,32. For the sanctuary in the temple represented the inmost heaven, where celestial good is present, and therefore everything in the sanctuary was a sign of something celestial. The ark there, for the sake of which the sanctuary existed, was a sign of the inmost heaven, where the Lord is, see 9485.

[10] 'The Mount of Olives', which was opposite the temple, had a similar meaning to 'the olive tree', just as 'Lebanon' had to 'the cedar'. Therefore in order that all the things the Lord did when He was in the world, especially Divine celestial ones, might be represented in the heavens, the Lord was very often on the Mount of Olives when He was in Jerusalem, as is clear in Luke,

By day Jesus was teaching in the temple, but by night He went out and spent the night on the mountain which is called Olivet^e. Luke 21:37.

And elsewhere,

Jesus came out and went away, as was His custom^f, to the Mount of Olives. Luke 22:39.

Regarding this mountain, that it was opposite the temple, see Mark 13:3; Matt. 24:3.

[11] The fact that 'the Mount of Olives' was a sign of celestial Divine Good is clear in Zechariah, where it is stated,

Jehovah's feet will stand upon the Mount of Olives, which faces^g Jerusalem; and there He will fight against the nations. And the mountain will be split, part towards the east and towards the sea^h, with a large valley; and part of it will move away towards the north, and part towards the south. Zech. 14:3,4.

This is a description of the state of heaven and the Church when the Lord was in the world, fighting against the hells, conquering them, and at the same time restoring the heavens to order. 'The nations' there which He fought against are the evils coming from hell; 'the Mount of Olives' on which His feet stood is the Divine Good of Divine Love, for by this Good He fought and conquered. 'The splitting of the mountain with a large valley, towards the east and towards the sea' means the separation of heaven and hell; and the like is meant by 'its moving away towards the north and the south'. Those living in the light of truth are said to be in the south, and those in the love of good to be in the east, whereas those immersed in evils are said to be towards the sea, and those in falsities towards the north.

Notes