Because the Lord works all things from things first through outmosts, and is in His power and in His fullness in outmosts, so it pleased the Lord to take upon Him the Human and to become Divine truth, that is, the Word, and thus from Himself to reduce to order all things of heaven and all things of hell, that is, to execute a last judgment. This the Lord could accomplish from the Divine in Himself, which was in things first, through His Human which was in outmosts, and not, as before, from His presence or abode in the men of the church; for these had wholly forsaken the truths and goods of the Word, in which the Lord had previously had His dwelling-place with men. This was the chief reason for the Lord's coming into the world, also for making His Human Divine; for He thus put Himself into possession of a power to hold all things of heaven and all things of hell in order for ever. This is meant by "Sitting at the right hand of God" (Mark xvi. 19). "The right hand of God" means Divine omnipotence, and "to sit at the right hand of God" means to be in that omnipotence through the Human. That the Lord ascended into heaven with His Human glorified even to outmosts He testifies in Luke: Jesus said to the disciples, "See My hands and My feet, that it is I Myself; handle Me and see, for a spirit hath not flesh and bones as ye behold Me having" (xxiv. 39). This the Lord said just after His resurrection. "Flesh and bones" are the outmosts of the human body, on which its strength depends. (A.E., n. 1087.) Divine truth is what is called holy, but only when it is in its outmost, and its outmost is the Word in the sense of the letter; therefore the Divine truth there is holy, and may be called a holy place, and for the reason that that sense contains and encloses all the holy things of heaven and the church. The appearance is that Divine truths in the heavens, which are called spiritual and celestial, are more holy than the Divine truths in the sense of the letter of the Word, which are natural; but the Divine truths in the heavens, which are called spiritual and celestial, are comparatively like the lungs and heart in man, which form the chest only when they are encompassed by ribs, and enclosed in the pleura and diaphragm; for without these integuments, and even unless connected with them by bonds, they could not perform their vital functions. The spiritual things of the Word are like the breathing of the lungs, its celestial things are like the systole and diastole of the heart, and its natural things are like the pleura, the diaphragm, and the ribs, with the moving fibers attached, by which the motions are made reciprocal.