Peace be with you (John 20:19, 21, 26).
[3] A state of peace is also meant in the Word where it is said that:
Jehovah smelled an odor of rest (as Exod. 29:18, 25, 41;
Lev. 1:9, 13, 17; 2:2, 9; 6:8, 14; 23:12, 13, 18; Num,
15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).
"Odor of rest" in the heavenly sense signifies a perception of
peace.{1} As peace signifies the union of the Divine Itself and the
Divine Human in the Lord, also the conjunction of the Lord with
heaven and with the church, and with all who are in heaven, and with
all in the church who receive Him, so the Sabbath was instituted as a
reminder of these things, its name meaning rest or peace, and was the
most holy representative of the church. For the same reason the Lord
called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28;
Luke 6:5).{2}
{Footnote 1} In the word an "odor" signifies the perception of
agreeableness or disagreeableness, according to the quality of
the love and faith of which it is predicated (n. 3577, 4626,
4628, 4748, 5621, 10292). An "odor of rest," in reference to
Jehovah, means a perception of peace (n. 925, 10054). This is
why frankincense, incense, and odors in oils and ointments,
became representative (n. 925, 4748, 5621, 10177).
{Footnote 2} The "Sabbath" signifies in the highest sense the
union of the Divine Itself and the Divine Human in the Lord; in
the internal sense the conjunction of the Divine Human of the
Lord with heaven and with the church; in general, the
conjunction of good and truth, thus the heavenly marriage (n.
8495, 10356, 10730). Therefore "rest on the Sabbath day"
signified the state of that union, because then the Lord had
rest, and thereby there is peace and salvation in the heavens
and on the earth; and in a relative sense it signified the
conjunction of the Lord with man, because man then has peace
and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374,
10668, 10730).
288. Because the peace of heaven is the Divine inmostly affecting
with blessedness the veriest good in angels, it can be clearly
perceived by them only in the delight of their hearts when they are
in the good of their life, in the pleasure with which they hear truth
that agrees with their good, and in gladness of mind when they
perceive the conjunction of good and truth. From this it flows into
all the acts and thoughts of their life, and there presents itself as
joy, even in outward appearance. [2] But peace in the heavens differs
in quality and quantity in agreement with the innocence of those who
are there; since innocence and peace walk hand in hand; for every
good of heaven, as said above, is from innocence, and every delight
of that good is from peace. Evidently, then, the same that has been
said in the foregoing chapter about the state of innocence in the
heavens may be said here of the state of peace there, since innocence
and peace are conjoined like good and its delight; for good is felt
in its delight, and delight is known from its good. This being so, it
is evident that angels of the inmost or third heaven are in the third
or inmost degree of peace, because they are in the third or inmost
degree of innocence; and that angels of the lower heavens are in a
less degree of peace, because they are in a less degree of innocence
(see above n. 280). [3] That innocence and peace go together like
good and its delight can be seen in little children, who are in peace
because they are in innocence, and because they are in peace are in
their whole nature full of play. Yet the peace of little children is
external peace; while internal peace, like internal innocence, is
possible only in wisdom, and for this reason only in the conjunction
of good and truth, since wisdom is from that conjunction. Heavenly or
angelic peace is also possible in men who are in wisdom from the
conjunction of good and truth, and who in consequence have a sense of
content in God; nevertheless, while they live in the world this peace
lies hidden in their interiors, but it is revealed when they leave
the body and enter heaven, for their interiors are then opened.
289. As the Divine peace springs from the conjunction of the Lord
with heaven, and specially from the conjunction of good and truth in
each angel, so when the angels are in a state of love they are in a
state of peace; for then good and truth are conjoined in them. (That
the states of angels undergo successive changes may be seen above, n.
154-160.) The like is true also of a man who is being regenerated. As
soon as good and truth come to be conjoined in him, which takes place
especially after temptations, he comes into a state of delight from
heavenly peace.{1} This peace may be likened to morning or dawn in
spring time, when, the night being passed, with the rising of the sun
all things of the earth begin to live anew, the fragrance of growing
vegetation is spread abroad with the dew that descends from heaven,
and the mild vernal temperature gives fertility to the ground and
imparts pleasure to the minds of men, and this because morning or
dawn in the time of spring corresponds to the state of peace of
angels in heaven (see n. 155).{2}
{Footnote 1} The conjunction of good and truth in a man who is
being regenerated is effected in a state of peace (n. 3696,
8517).
{Footnote 2} The state of peace in the heavens is like a state
of dawn or springtime on the earth (n. 1726, 2780, 5662).
290. I have talked with the angels about peace, saying that what is
called peace in the world is when wars and hostilities cease between
kingdoms, and when enmities or hostilities cease among men; also that
internal peace is believed to consist in rest of mind when cares are
removed, especially in tranquility and enjoyment from success in
affairs. But the angels said that rest of mind and tranquility and
enjoyment from the removal of cares and success in affairs seem to be
constituents of peace, but are so only with those who are in heavenly
good, for only in that good is peace possible. For peace flows in
from the Lord into the inmost of such, and from their inmost descends
and flows down into the lower faculties, producing a sense of rest in
the mind, tranquility of disposition, and joy therefrom. But to those
who are in evil peace is impossible.{1} There is an appearance of
rest, tranquility, and delight when things succeed according to their
wishes; but it is external peace and not at all internal, for
inwardly they burn with enmity, hatred, revenge, cruelty, and many
evil lusts, into which their disposition is carried whenever any one
is seen to be unfavorable to them, and which burst forth when they
are not restrained by fear. Consequently the delight of such dwells
in insanity, while the delight of those who are in good dwells in
wisdom. The difference is like that between hell and heaven.
{Footnote 1} The lusts that originate in love of self and of
the world wholly take away peace (n. 3170, 5662). There are
some who think to find peace in restlessness, and in such
things as are contrary to peace (n. 5662). Peace is possible
only when the lusts of evil are removed (n. 5662).