Spiritual Meaning of EXODUS 29:19-35
[2] But what the sacrifices and burnt-offerings described in this chapter involve, will be told in a series by unfolding the correspondences by means of the internal sense. In the supreme sense, in which all holy things are Divine, the glorification of the Lord’s Human is treated of, and in the representative sense the regeneration of man. The very process of the glorification of the Lord‘s Human, and of the regeneration of man, is fully described by the things commanded concerning the sacrifices and burnt-offerings; and in order that this process may be apprehended, I may set it forth by means of such things as can fall into the under: standing. It is known that what is seen with the eyes and heard with the ears is perceived inwardly with man, and as it were passes out of the world through the eyes or ears into the thought, thus into the understanding, for the thought is of the understanding; and if they are such things as are loved, they pass from this into the will, and from the will by way of the understanding into the speech of the mouth, and also into the act of the body. Such is the circle of things out of the world through the natural man into his spiritual man, and from this again into the world. But be it known that this circle is instituted from the will, which is the inmost of man’s life, and that it begins there, and is from this accomplished; and the will of a man who is in good is directed from heaven by the Lord, though it appears otherwise. For there is an influx from the spiritual world into the natural, thus through the internal man into his external, but not the reverse; for the internal man is in heaven, but the external in the world.
[3] As this circle is the circle of man‘s life, therefore during man’s regeneration he is regenerated according to the same, and when he has been regenerated, he lives and acts in accordance with it. Therefore during man‘s regeneration the truths which are to be of faith are insinuated through the hearing and sight, and these truths are implanted in the memory of his natural man. From this memory they are withdrawn into the thought that belongs to the understanding, and those which are loved become of the will; and in so far as they become of the will, they become of the life, for the will of man is his very life; and in so far as they become of the life, they become of his affection, thus of charity in the will and of faith in the understanding. Afterward the man speaks and acts from this life, which is the life of charity and of faith; from charity which is of the will goes forth the speech of the mouth and also the act of the body, both by way of the understanding, thus by the way of faith. From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord.
[4] Hence also it is plain that there are two states in the man who is being regenerated, the first when the truths of faith are being implanted and conjoined with the good of charity, the second when he speaks from the good of charity by means of the truths of faith, and acts according to these; thus that the first state is from the world through the natural man into the spiritual, thus into heaven; and the second is from heaven through the spiritual man into the natural, thus into the world. As said above, the spiritual or internal man is in heaven, and the natural or external man is in the world. This circle is the circle of the regeneration of man, and consequently is the circle of his spiritual life. Concerning this twofold state of the man who is being regenerated, (n. 9274).
[5] From what has been said, some idea may be formed of the glorification of the Lord’s Human; for as the Lord glorified His Human, so He regenerates man, and therefore, as already often said, the regeneration of man is an image of the glorification of the Lord. From this it is evident that the first state of His glorification was to make His Human Divine truth, and to unite it with the Divine good that was in Him; and that the second state was to act from Divine good through Divine truth. For heaven and the church are founded through the Divine truth that proceeds from the Lord‘s Divine good; and through this are regenerated all who are in the church. These are the things described by the sacrifices and burnt-offerings, and their rituals, that are treated of in this chapter. By the sacrifice from the bullock and by the burnt-offering from the first ram is described the first state; and by the fillings of the hand from the second ram is described the second state; and finally by the sacrifice from the bullock, and by the burnt-offerings, is signified the continuance of this.
[6] Be it known that with a man who is being regenerated, purification from evils and their falsities goes on continually, for in so far as a man is purified from evils and falsities, so far are implanted the truths which are of faith, and these are conjoined with the good which is of charity, and in so far the man afterward acts from the good of charity. Purification from evils and falsities with man is not liberation from them, but is their removal (n. 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938). But with the Lord there was not removal, but casting out of those things which He derived from the mother, thus full and complete liberation from them, insomuch that He was no longer the Son of Mary (n. 9315). All this has been premised in order that it may be known what is signified by the filling of the hand from the second ram, of which in what now follows.
. And Aaron and his sons shall lay their hands upon the had of the ram. That this signifies the communication of power with the whole, is evident from the signification of "laying on hands," as being the communication, transfer, and reception of power (n. 10023); and from the signification of "the head," as being the whole together with the parts (n. 10011), thus each and all things that were represented by this second ram. . And thou shalt slay the ram. That this signifies preparation, is evident from the signification of "slaying," when said of the sacrifice and burnt-offering, as being preparation (n. 10024). . And shalt take of its blood. That this signifies the Divine truth that proceeds from the Lord’s Divine good in the heavens, is evident from the signification of "blood," when said of the sacrifice and burnt-offering, as being Divine truth (n. 10026, 10033); here the Divine truth that proceeds from the Divine good of the Lord‘s Divine Human communicated and received in the heavens, for this is the subject treated of in what now follows. It was said above (n. 10057), that there are two states in the man who is being regenerated, the first when truth is being implanted, and this is being conjoined with good, the second when the man is in good, and acts from good When he is in this latter state, then the truths with him proceed from good, for he regards them, speaks them, and acts them from good. Then good is in every detail, just as the soul is in man, or as the heart is in the body, which is also perceived by a wise person from the words and acts of those who are in good. From this idea of the regeneration of man something can be thought about the glorification of the Lord’s Human, for the Lord regenerates man after the manner in which He glorified His Human (n. 3138, 3212, 3296, 3490, 4402, 5688). For the first state of the glorification of His Human was the implantation of Divine truth, and its unition with Divine good; consequently when the Lord was in the world He made His Human Divine truth, and also by unition with the Divine good which was in Him, He made it Divine good (n. 9199, 9315). The second state of His glorification is that from the Divine good proceeds the Divine truth, which is His Divine in the heavens. The first state of the glorification of the Lord‘s Human is described in the internal sense by what is said of the sacrifice from the bullock, and the burnt-offering from the first ram, from the tenth to the eighteenth verse of this chapter; but the second state is described by what now follows about the second ram, which is called "the ram of fillings." From this it is evident that by "blood" is here signified the Divine truth that proceeds from the Lord’s Divine good communicated and received in the heavens. . And shalt put it upon the lap of the ear of Aaron, and upon the lap of the right ear of his sons. That this signifies all perceptivity of the Divine truth that proceeds from the Lord‘s Divine good in the heavens, is evident from the signification of the "blood" that was put upon the lap of the ear, as being the Divine truth in the heavens and in the church that proceeds from the Lord’s Divine good (n. 10060); from the signification of "the ear," as being perceptivity (n. 9397), here perceptivity of Divine truth in the heavens and in the church, for all perceptivity therein is from this source. There is here specifically meant the perceptivity in the celestial kingdom, for truth is there perceived from good (n. 9277); from the signification of the "earlap," which is the outermost of the ear, as being all or the whole, for as by what is first or highest is signified all or the whole, so also this is signified by what is last or outermost (n. 10044); and from the signification of "the right ear," as being perceptivity of truth from good. The "right ear" has this signification for the reason that those things which are on the right side of man correspond to the good from which are truths, and those which are on the left correspond to the truths through which is good (n. 9604, 9736). So it is in the brain, so in the face, and the organs of sense there, so in the breast, so in the loins, and so in the feet.[2] He who does not know this secret cannot possibly know why it was commanded that the blood should be put upon the lap of the right ear, upon the thumb of the right hand, and upon the great toe of the right foot, of Aaron and his sons; and that of this ram, besides the fat, the right hind quarter should be burned upon the altar (verses 22, 25); and in like manner that the blood of the sacrifice should be put upon the lap of the right ear of him that was to be cleansed from leprosy, and upon the thumb of his right hand, and upon the great toe of his right foot; and that the priest should pour from the log of oil upon his left palm, and should dip his right finger in the oil which was upon his left palm, and should sprinkle it with his right finger seven times before Jehovah (Lev. 14:14-18, 25-28). Nor can he know what is signified by what the Lord said to the disciples when they were fishing that they should cast the net on the right side of the ship, and that when they cast they took so many that they were not able to draw the net by reason of the multitude of fishes (John 21:6). By this was represented that to act and teach from good is to conclude innumerable things that belong to truth; but not the converse. Moreover they who are in truths from good are meant by the sheep on the right hand, but they who are in truths not from good are meant by the goats on the left hand (Matt. 25:32).
[3] By the "right hand" are also meant those who are in the light of truth from good, in David:
The heavens are Thine, the earth also is Thine; the world and the fulness thereof Thou hast founded; the north and the right hand Thou hast created (Ps. 89:11, 12);
where by "the heavens," "the earth," and "the world," is signified the church (n. 9325); by "fulness," all truth and good, which make the church; by "the north," those therein who are in an obscure state as to truth (n. 3708); and by "the right hand," those who are in the light of truth from good; thus the same as by "the south" (n. 9642). From this it can be seen what is signified by "sitting on the right hand of God," when said of the Lord (Ps. 110:1, 5; Matt 26:63, 64; Mark 12:36; 14:61, 62; Luke 20:42, 43; 22:69), namely, Divine power through the Divine truth proceeding from His Divine good (n. 3387, 4592, 4933, 7518, 8281, 9133).
[4] As most things in the Word have also an opposite sense, so also have the right and the left, and in this sense "the right" signifies the evil from which is falsity, and "the left" the falsity through which is evil, as in Zechariah:--
Woe to the worthless shepherd that deserteth the flock! the sword shall be upon his arm, and upon his right eye; his arm withering shall wither, and his right eye darkening shall be darkened (Zech. 11:17);
here "arm" denotes the power of truth applied to confirm evil, of which power, as it is worthless, it is said that "withering it shall wither;" and the "right eye" denotes the memory-knowledge of good applied to confirm falsity, of which knowledge, as it is worthless, it is said that "darkening it shall be darkened;" a "shepherd" denotes one who teaches truths, and by means of these leads to good (n. 343, 3795, 6044); hence a "worthless shepherd" denotes one who teaches and leads to evil; "arm" denotes the power of truth from good (n. 4931-4937, 7205); but the "arm of a worthless shepherd" denotes no power; the "eye" denotes the understanding and perception of truth (n. 4403-4421, 4523-4534, 9051); but the "right eye of a worthless shepherd" denotes the memory-knowledge of good without the understanding and perception of it, because it is applied to falsity; "thick darkness" denotes the falsity that is from evil (n. 7711).
[5] Matthew:--
Jesus said, If thy right eye hath caused thee to stumble, pluck it out, and cast it from thee. And if thy right hand hath caused thee to stumble, cut it off, and cast it from thee; it is better for thee that one of thy members should perish, and not thy whole body be cast into Gehenna (Matt. 5:29, 30);
where the "right eye" denotes the understanding and faith of falsity from evil, and the "right hand," the falsity itself from evil. Everyone is able to know that by "eye" is not here meant the eye, nor by "right hand" the right hand; and that the eye that causeth to stumble is not to be plucked out, nor the hand that causeth to stumble to be cut off; for from this there would be nothing of salvation for man. In John:--
The beast gave all a mark on their right had or on their foreheads (Rev. 13:16);
where the "right hand" denotes falsity from evil, and the "forehead" the love of evil from which is falsity. That the "forehead" denotes heavenly love, and hence in the opposite sense infernal love, (n. 9936).
. And upon the thumb of their right hand. That this signifies the understanding thence derived in the middle heaven, is evident from the signification of "the thumb of the hand," as being the power of good through truth, or truth in its power from good, and the understanding thence derived. That it denotes the understanding in the middle heaven is because by the "blood" which was put on the thumb of the hand, is signified the Divine truth that proceeds from the Lord‘s Divine good in the heavens (n. 10060), here therefore the understanding thence derived; for by the "blood on the lap of the right ear" is signified the perceptivity in the inmost heaven; consequently by the "blood on the thumb of the right hand" is signified the understanding in the middle heaven; and by the "great toe of the right foot" is signified the understanding in the ultimate heaven; for the things that belong to the inmost heaven are signified by the head, and by the things of the head, here therefore its perceptivity by the "right ear," for this belongs to the head; and the things that belong to the middle heaven are signified by the body, and by the things of the body, here therefore the understanding by the "right hand;" and the things that belong to the ultimate heaven are signified by the feet, and by the things of the feet. That such is the correspondence of the heavens with man, (n. 10030). Moreover in the inmost heaven there is perceptivity of truth from good; but in the middle heaven there is no perceptivity of truth, but understanding of it, and so in the ultimate heaven (n. 9277, 9596, 9684).[2] As to the thumb of the right hand signifying truth from good in its power and the consequent understanding in the middle heaven, this does indeed appear too low a thing and not of sufficient importance to signify heaven, for it may be thought, whence has the thumb such and so important a signification? But be it known that the ultimate or extreme part of any member signifies the same as the whole member, and the "hand" the whole power of the body, for the body has power by means of the arms and hands. That the ultimate or extreme part signifies all and the whole, in like manner as does what is first and highest, (n. 10044).
[3] That the "hands" signify power, and that all power is of truth from good, (n. 10019); and that the "right hand" signifies the power of truth from good, and the "left hand," the truth through which is good, (n. 10061). The understanding is meant because all the understanding is formed from truths, and all the will from goods; for all things in the world and in heaven bear relation to truth and to good, and the understanding of man was given for truths, and the will for goods; therefore as by the "hand" is signified truth in its power, the understanding is also signified.
[4] As the "thumb of the hand," in like manner as the "hand," signified the power which truth has from good, therefore in ancient times among the nations, and also with the Israelitish people, it was usual to cut off the thumbs of the hands and the great toes of the feet of their enemies (Judges 1:6, 7), by which was represented taking away all power; in the thumb also is the primary power of the hand, for when that is cut off, the hand is no longer of any avail in war.
[5] Like the thumb, the "fingers" also signify power, as in these passages:--
Jehovah teacheth my hands fighting, and my fingers war (Ps. 144:1).
When I view the heavens, the work of Thy fingers (Ps. 8:3).
Jesus said, If I by the finger of God cast out demons, then is the kingdom of God come unto you (Luke 11:20).
[2] That the Divine Human of the Lord in the heavens is meant, is because in this passage and in what now follows the subject treated of is the Divine of the Lord in the heavens, and His unition with the angels there, thus the second state of the glorification of the Lord’s Human (n. 10057). Therefore here by Aaron is represented the Lord as to Divine good in the celestial kingdom; and by his garments, as to Divine truth in the spiritual kingdom adjoined to the celestial kingdom; thus as to both in the higher heavens. That it is the Divine Human from which these things are, is because no other Divine is acknowledged and worshiped in the heavens than the Divine Human of the Lord; for the Divine which the Lord called His "Father," was the Divine in Him. That in the heavens no other Divine is acknowledged and worshiped than the Lord as to the Divine Human, can be seen from many of the Lord‘s words in the Evangelists as from these:--
All things are delivered unto Me by the Father (Matt. 11:27; Luke 10:22).
The Father hath given all things into the hand of the Son (John 3:34, 35).
The Father hath given to the Son power over all flesh (John 17:2).
Without Me ye can do nothing (John 15:5).
Father, all Mine are Thine, and all Thine are Mine (John 17:10).
All power hath been given unto Me in the heavens and on earth (Matt. 28:18).
Jesus said to Peter, I will give thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:19).
[3] That this is so is also plain from the fact that no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the "Father," cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things. That the Divine Itself, which is the "Father," is incomprehensible, the Lord also teaches in John:--
No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).
[4] And that the Divine Itself, which is the "Father," is comprehensible in the Lord through His Divine Human, He again teaches in these passages:--
He that seeth Me, seeth Him who sent Me (John 12:45).
If ye have known Me, ye have known My Father also; and henceforth ye have known Him, and have seen Him. He that seeth Me, seeth the Father (John 14:6-11).
All things have been delivered unto Me of My Father; and no one knoweth the Son, save the Father; neither doth anyone know the Father save the Son, and he to whom the Son shall be willing to reveal Him (Matt. 11:27; Luke 10:22).
That it is also said, "no one knoweth the Son but the Father," is because by the "Son" is meant the Divine truth, and by the "Father" the Divine good, both in the Lord; and the one cannot be known except from the other; and therefore the Lord first says that all things have been delivered to Him by the Father, and then that he knoweth Him to whom the Son willeth to reveal Him. That the " Son" denotes the Divine truth, and the "Father" the Divine good, both of the Lord, (n. 2803, 2813, 3704, 7499, 8328, 8897, 9807). From all this it is now evident that the Divine in the heavens is the Divine Human of the Lord.
[5] What was represented by the blood of the second ram being sprinkled upon the altar round about, and by taking of this blood, and of the oil of anointing, and sprinkling upon Aaron and upon his garments, shall now be told. That these things signified the unition of Divine truth with Divine good, and of Divine good with Divine truth, in the Lord’s Divine Human, is plain from what has been already said and shown (n. 10064-10067). But the secret which lies within has not yet been disclosed. This secret is that there was a reciprocal unition of Divine good and Divine truth, thus of the Divine Itself which is called the "Father," and of the Divine truth which is called the "Son." The unition of Divine truth with Divine good is signified by the sprinkling of the blood upon the altar (n. 10064); these united are signified by the blood upon the altar, from which it was to be taken (n. 10065), and by the oil of the anointing, by which was signified the Divine good (n. 10066); consequently the reciprocal unition of Divine truth and Divine good in the Lord‘s Divine Human is signified by the sprinkling of this blood, and at the same time of the oil of anointing, upon Aaron and upon his garments.
[6] That the unition was reciprocal is very evident from the words of the Lord in the following passages:--
The Father and I are one; though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).
Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:10, 11).
Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. All things that are Mine are Thine, and all Thine are Mine (John 17:1, 10).
Now hath the Son of man been glorified; and God hath been glorified in Him; and God shall glorify Him in Himself (John 13:31, 32).
From these passages it can be seen that the Divine good of the Divine love, which is the "Father," was united to the Divine truth, which is the "Son," reciprocally in the Lord; and hence that His Human itself is Divine good. The like is also signified by His "coming forth from the Father, and coming into the world, and going to the Father" (John 16:27-29); and by "all things of the Father being His" (John 16:15); and by "the Father and He being one" (John 10:30).
[7] But these things can be better apprehended from the reciprocal conjunction of good and truth in the man who is being regenerated by the Lord, for as before said the Lord regenerates man as He glorified His Human (n. 10057). When the Lord is regenerating man, He insinuates the truth which is to be of faith in the man’s understanding, and the good which is to be of love in his will, and therein conjoins them; and when they have been conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has the quality of its life from the truth which is of faith. This conjunction is reciprocally accomplished by means of good, and is called the heavenly marriage, and is heaven with man. In this heaven the Lord dwells as in His own, for all the good of love is from Him, and also all the conjunction of truth with good. The Lord cannot dwell in anything of man‘s own, because it is evil.
[8] This reciprocal conjunction is what is meant by the words of the Lord in John:--
In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).
All thing of Mine are Thine, and Thine are Mine, but I have been glorified in them. That they all may be one, as Thou Father art in Me, and I in them, and that they may be one in us (John 17:10, 21, 22).
Reciprocal conjunction is thus described; but still it is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man’s decision, and when he desists, then is effected the reciprocal conjunction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man; for that from himself man can do nothing of good, and thus can receive nothing of truth in good, has been known in the church; and this also the Lord confirms in John:--
Abide in Me, and I In you. He that abideth In Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 5).
[9] This reciprocal conjunction can be illustrated from the conjunction of the understanding and will in man; his understanding is formed from truths, and his will from goods; and truths are of faith with him, and goods are of love. Man imbibes truths from hearing, through the sense of hearing; and from reading through the sight; and stores them up in his memory. These truths relate either to the civil state, or to the moral state, and are called memory-knowledges. The love of man which is of his will through the understanding looks into these things in the memory, and from it chooses those which are in agreement with the love; and those which it chooses, it summons to itself, and conjoins with itself, and by means of them strengthens itself from day to day. Truths thus vivified by love make the man‘s understanding, and the goods themselves which are of the love make his will. The goods of love are also like fires there, and truths in the circumferences round about, vivified by the love, are like the light from this fire. By degrees, as the truths are kindled by this fire, there is kindled in them a desire to conjoin themselves reciprocally. From this comes a reciprocal conjunction, which is permanent.
[10] From all this it is evident that the good of love is really that which conjoins, and not the truth of faith, except in so far as this has the good of love within it. Whether you say love, or good, it is the same, for all good is of love, and that which is of love is called good; and also whether you say love, or the will, it is likewise the same, for that which a man loves he wills.
[11] Be it known that the things which are of the civil or moral state, just now spoken of, conjoin themselves in the external man; but those which are of the spiritual state, before spoken of, conjoin themselves in the internal man, and then through the internal in the external. For the things of the spiritual state, which are truths of faith and goods of love to the Lord, and which look to eternal life, communicate with the heavens, and open the internal man, and they open it in so far and in such a way as the truths of faith are received in the good of love to the Lord and toward the neighbor, from the Lord. From this it is evident that those are only external men who do not at the same time imbue themselves with those things which are of the spiritual state; and that those are merely sensuous men who deny these things, however intelligently they may seem to talk.
. And upon his sons, and upon the garments of his sons with him. That this signifies the reciprocal unition of Divine good and Divine truth from the Divine Human of the Lord in the lower heavens, is evident from the fact that when by the sprinkling of the blood from the altar, and of the oil of anointing, upon Aaron, is signified the reciprocal unition of Divine good and Divine truth from the Lord’s Divine Human in the higher heavens (n. 10067), by the like upon the sons of Aaron and their garments is signified such a unition in the lower heavens. For the Divine of the Lord in the lower heavens is represented by the sons of Aaron, when the Divine of the Lord in the higher heavens is represented by Aaron himself; which is because the lower heavens are born from the higher, as sons from a father (n. 7004, 9468, 9473, 9680, 9683, 9780). Be it known that by the higher heavens is meant the celestial kingdom of the Lord, and by the lower heavens His spiritual kingdom. The heavens are distinguished into two kingdoms. In both kingdoms the Divine of the Lord is similar, but is dissimilar in respect to the reception by the angels in them. . And he shall be holy, and his garments, and his sons, and the garments of his sons with him. That this signifies so with all Divine things in the heavens, is evident from the signification of "holy," as being that which proceeds from the Lord, because He alone is holy (n. 9229, 9479, 9680, 9818, 9820, 9956, 9988), thus what is Divine; and because by Aaron and his garments, and by his sons and their garments, were represented holy or Divine things in the heavens (n. 10067, 10068), therefore by them are signified all Divine things in the heavens. That Aaron, his sons, and their garments, were called "holy," because they represented holy Divine things, is evident; for everyone who duly considers may know that neither the blood of a ram nor the oil of anointing can sanctify anyone; for blood and oil are dead things, and thus cannot affect the interiors of man; man‘s interiors themselves are affected solely by the truths of faith and the good of love from the Lord to the Lord, thus by things Divine, and these sanctify because they alone are holy. . And thou shalt take of the ram the fat. That this signifies good in the heavens, is evident from the signification of "fat," as being good (n. 10033); that it denotes in the heavens, is because by the filling of the hand from the second ram is signified the Divine that proceeds from the Lord in the heavens (n. 10057). . And the tail. That this signifies all truth there, is evident from the signification of " the tail of the ram," as being truth. That "the tail" denotes truth is because it is the ultimate thing, and truth is in the ultimates (n. 6952). More over the tail is the ultimate of the cerebrum and cerebellum, for these are continued into the spinal marrow, and this also terminates in the tail, which thus is their ultimate appendix. Therefore it is said that in the sacrifices the tail was to be removed hard by the backbone (Lev. 3:9). That "the tail" signifies truth in ultimates, and in the opposite sense falsity, is evident from the following passages. In Isaiah:--Jehovah shall cut off from Israel head and tail. The old man and the honored is the head, and the prophet the teacher of a lie is the tail (Isa 9:13, 14);
in the spiritual sense to "cut off the head and the tail" denotes to cut off good and truth, for the subject treated of is the church, on the devastation of which, the "head" signifies evil, and the "tail" falsity. That the "head" denotes good, (n. 4938, 4939, 5328, 9913, 9914); in like manner an "old man," (n. 6524, 9404); that a "prophet" denotes one who teaches truth, thus abstractedly truth, (n. 2534, 7269). In the opposite sense therefore the "head" denotes evil, in like manner the "old man" and the "honored" who do this; and the "tail" denotes falsity, in like manner the "prophet," whence he is called "the prophet of a lie," for a "lie" denotes falsity. In the same:--
There shall not be work for Egypt, which may make head and tail (Isa. 19:15);
"Egypt" denotes those who by reasonings from memory-knowledges wish to enter into the truths and goods of faith, and not from what is revealed, thus not from faith in what is revealed (n. 1164, 1165, 1186); that there is "no work which makes the head and the tail," denotes that they have neither good nor truth. That the "tail" denotes truth in ultimates is plain from its signification in the opposite sense, in which the "tail" denotes falsity, as in John:--
The locusts had tails like unto scorpions, and stings were in their tails, and their power was to hurt men (Rev. 9:10);
"`tails like scorpions, and stings in the tails," denote cunning reasonings from falsities by which they persuade, and thereby do injury, and therefore it is said that "their power is to hurt men". That a "locust" also denotes falsity in the extremes, (n. 7643). In the same:--
The tails of the horses were like serpents, having heads, and with them they do hurt (Rev. 9:19);
"tails like serpents" here also denote reasonings from falsities, whereby injury is done. In the same:--
The tail of the dragon drew the third part of the stars of heaven, and cast them to the earth (Rev. 12:4);
"the tail of the dragon" denotes truths falsified, especially by application to evils; the " stars" denote the knowledges of truth and good falsified; "to cast to the earth" denotes to destroy.
. And the fat that covereth the intestines. That this signifies good in ultimates, is evident from the signification of "fat," as being good (n. 10033); and from the signification of" the intestines," as being the ultimate and lowest things (n. 10030, 10049). . And the caul of the liver. That this signifies the interior good of the natural man purified, is evident from the signification of "the caul of the liver," as being the interior good of the external or natural man (n. 10031). That it denotes good purified is because the liver is a purifying organ (n. 10031); and as by the "kidneys" is signified truth purified (n. 10032), hence also it is said that this caul near the kidneys shall be removed (Lev. 3:4, 10, 15). . And the two kidneys, and the fat that is upon thee. That this signifies the interior truth of the natural man purified, and its good, is evident from the signification of "the kidneys," as being the interior truth of the external or natural man; and from the signification of "the fat that is upon them," as being the good of this (n. 10032). That it is truth purified which is signified by "the kidneys," is because the kidneys are organs which purify the blood (n. 10032); and the "blood" denotes truth (n. 9393, 10026). . And the right hind quarter. That this signifies inmost good, is evident from the signification of "the right hind quarter," as being inmost good. That "the right hind quarter" denotes inmost good is because the hind quarters of animals signify the same as the loins and thighs with man, and the loins and thighs with man signify conjugial love, and from this the good of celestial love, which good is the good of the inmost heaven (n. 3021, 4277, 4280, 4575, 5050-5062, 9961), and the right loin and thigh signify the inmost good there; for the things which are on man’s right signify by correspondence the good from which is truth, and those which are on his left the truth through which is good; and consequently those which are in the middle signify the conjunction of both, that is, of good and truth. From this it can also be seen that the hind quarters are the hinder parts of the animal, where its genitals are, and not the fore parts, for these are called the "breast." As the right hind quarter signifies inmost or celestial good, therefore when it was taken from the sacrifice and given to Aaron, it was called his "anointing." In Moses:--The right hind quarter shall ye give an uplifting to the priest from your eucharistic sacrifices. The breast of waving and the hind quarter of uplifting have I taken from among the sons of Israel of their eucharistic sacrifices, and I have given them to Aaron the priest and his sons for a statute forever. This is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah (Lev. 7:32, 34, 35);
the breast and the hind quarter are called the "anointing" by reason of the representation of spiritual and celestial good; for from correspondence the "breast" signifies spiritual good, which is the good of the middle or second heaven; and the "right hind quarter," celestial good, which is the good of the inmost or third heaven; and the "anointing" denotes the representation of the Lord as to Divine good (n. 9954, 10019). Moreover the breast and right hind quarter were given to Aaron from the sacrifices of the firstborn of an ox, a sheep, and a goat. That the "right hind quarter" signifies inmost good, is evident also from the fact that it is mentioned last; for the tail and the intestines are mentioned first, afterward the caul of the liver and the kidneys, and lastly the right hind quarter. The things which are mentioned first are the most external, those mentioned second are interior, and that which is mentioned last is inmost.
. Because a ram of fillings is he. That this signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from the Divine good, and its capability of communication and reception there, is evident from the signification of a "ram," as being the internal of man in respect to the good of innocence and of charity (n. 9991); for all beasts signify something of affection or of inclination with man (n. 9280); hence it is that they who are in charity and innocence are called "sheep" and "lambs." The "ram," therefore, which is the male of sheep, signifies the good of charity and of innocence in the internal man, and in the supreme sense the same in the internal of the Lord‘s Human; for that which in the internal sense signifies something of man, thus something of the church or of heaven with man, in the supreme sense signifies in an eminent manner a similar thing with the Lord when He was in the world. Moreover in the inmost sense all things of the Word treat of the Lord, whence comes the holiness of the Word. And from the signification of the "fillings of the hand," as being a representative of Divine truth from the Divine good of the Lord in the heavens, and its capability of communication with the angels there, and of its reception by them; for as before shown, with the man who is being regenerated there are two states, the first when the truths which are of faith are being implanted in the good which is of love and are being conjoined, and the second when the man acts from the good of love. The like was eminently the case in the Lord; the first state of the glorification of His Human was to make it Divine truth, and to conjoin it with the Divine good which was in Him and is called the "Father," and thereby to become the Divine good of the Divine love, which is Jehovah. The second state of His glorification was to act from the Divine good of the Divine love, which is effected by means of the Divine truth that proceeds from this good.[2] As regards man, in the first state he is imbued with those things which must be of faith, and according as he is imbued with them from good, that is, through good from the Lord, so is his understanding formed. When those truths that belong to the understanding have been implanted in and conjoined with good, he then comes into the second state, which consists in acting from good by means of truths. From this it is plain what is the quality of the second state of the man who is being regenerated, in that it is to think and act from good, or what is the same, from love, or what is also the same, from the will; for that which a man wills he loves; and that which he loves, he calls good. But the man for the first time comes into the second state when he is wholly from head to heels such as his love is, thus such as his will is and the understanding thence derived. Who can possibly believe that the whole man is an image of his will and of his understanding thence derived, consequently an image of his good and the truth thence derived, or an image of his evil and the falsity thence derived? For good or evil forms the will, and truth or falsity forms the understanding. This secret is known to all the angels in the heavens; but the reason why man does not know it is that he has no knowledge of his soul, consequently no knowledge that the body is formed after the likeness of the soul, and hence that the whole man is such as his soul is. That this is so, is clearly seen from the spirits and angels in the other life; for all of them are human forms, and such forms as their affections are, which are of love and faith; and this to such a degree that they who are in the good of love and charity may be said to be loves and charities in form; and on the other hand that those who are in evils from the loves of self and the world, thus in hatreds and the like, are hatreds in form.
[3] That this is so can also be seen from these three things which in universal nature follow in order; namely effect, cause, and end. The effect has its all from the cause; for an effect is nothing else than the cause in outward form, because when a cause becomes an effect it clothes itself with such things as are without, in order that it may appear in a lower sphere, which is the sphere of effects. The case is similar with the cause of the cause, which in the higher sphere is called the final cause, or the end. This end is the all in the cause, in order that it may be a cause for the sake of something; for a cause which is not for the sake of something cannot be called a cause, for to what purpose would it then be? The end is for the sake of something, and the end is the first in the cause, and is also its last. Hence it is plain that the end is as it were the soul of the cause, and is as it were its life, consequently is also the soul and life of the effect. For if there is not something in the cause and in the effect that brings forth the end, all this is not anything, because it is not for the sake of anything; thus it is like a dead thing without soul or life, and such a thing perishes as does the body when the soul departs from it.
[4] The case is similar with man: his very soul is his will; the proximate cause by which the will produces the effect, is his understanding; and the effect which is brought forth is in the body, thus is of the body. That this is so is very manifest from the fact that what a man wills and thence thinks presents itself in a suitable manner in an effect in the body, both when he speaks and when he acts. From this it is again evident that such as is a man’s will, such is the whole man. Whether you say the will, or the end, or the love, or the good, it is the same, for everything that a man wills is regarded as an end, and is loved, and is called good. In like manner whether you say the understanding, or the cause of an end, or faith, or truth, it is also the same; for that which a man understands or thinks from his will, he holds as a cause, and believes, and calls truth. When these things are apprehended, it can be known what is the quality, in the first state, of a man who is being regenerated, and what it is in the second.
[5] From all this some idea can be had how it is understood that when the Lord was in the world and glorified His Human, He first made it Divine truth, and by degrees the Divine good of the Divine love; and that thereafter from the Divine good of the Divine love He operates in heaven and in the world, and gives life to angels and men; which is effected by means of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human; for from this the heavens have come forth, and from it they perpetually come forth, that is, subsist; or what is the same, from it the heavens have been created and from it they are perpetually being created, that is, preserved; for preservation is perpetual creation, as subsistence is perpetual coming-forth.
[6] Such things are also involved by these words in John:--
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that was made. And the Word was made flesh (John 1:1, 3, 14);
"the Word" denotes the Divine truth; the first state is described by "in the beginning was the Word, and the Word was with God, and God was the Word;" and the second state by "all things were made by Him, and without Him was not anything made that was made." It was the same when the Lord came into the world and reduced the heavens into order, and as it were created them anew. That the Lord is there meant by "the Word," is evident, for it is said that the Word was made flesh." The capability of the communication and perception of the Divine truth that proceeds from the Divine good of the Divine love of His Divine Human, is what is meant by the "filling of the hand," and is described by representatives in this passage concerning the second ram.
[7] As the Lord in respect to Divine good is represented by Aaron (n. 9806), therefore the glorification of the Lord as to His Human is representatively described in the process of the inauguration of Aaron and his sons. The first state of glorification is described by what is said concerning the sacrifice from the bullock and the burnt-offering from the first ram; and the second state of glorification by what is said concerning the second ram, which is called "the ram of fillings." The first state is called the "anointing," and the second is called the "filling of the hand;" consequently when Aaron and his sons were inaugurated into the priesthood by anointing and by the filling of the hand, they were said to be "anointed" and "those whose hand he hath filled," as in Moses:--
The high priest, upon whose head the anointing oil is poured and who hath filled his hand to put on the garments, shall not shave his head, nor rip open his clothes (Lev. 21:10).
From all this it is also plain that the filling of the hand is a representative of the communication and reception of the Divine truth that proceeds from the Lord‘s Divine good in the heavens; for it is said, "he hath filled his hand," and not "he is filled in the hand," and also "he hath filled his hand to put on the garments." For by Aaron and by his anointing is represented the Lord as to Divine good, and by his garments the lie as by the filling of the head, namely, the Divine truth that proceeds from the Lord’s Divine good. That this is represented by the garments, (n. 9814). Its dissipation is sign, fled by "ripping them open;" and the dispersion of Divine good in the heavens by "shaving the head."
[8] As the influx and communication of Divine truth from the Lord, and its reception in the heavens, is signified by the "filling of the hand," therefore by it is also signified purification from evils and falsities; for in so far as a man or angel is purified from these, so far he receives Divine truth from the Lord. In this sense "filling the hand" is understood by these words in Moses:--
The sons of Levi smote of the people three thousand men. And Moses said, Fill your hand to-day to Jehovah, that He may bestow upon you a blessing this day (Exod. 32:28, 29);
In the spiritual sense "to receive a blessing" denotes to be endowed with the good of love and of faith, thus to receive the Divine that proceeds from the Lord (n. 2846, 3017, 3406, 4981, 6091, 6099, 8939). We read also of "filling after Jehovah," and by this is signified doing according to Divine truth; thus also by it is signified the receptivity of it; in Moses:--
Another spirit was with Caleb, and he hath filled after Jehovah (Num. 14:24; Deut. 1:36).
Jehovah sware, saying, Surely none of the men, from a son of twenty years and upward, shall see the land of which I sware unto Abraham, to Isaac, and to Jacob; because they have not wholly filled after Me, save Caleb and Joshua, who have filled after Jehovah (Num. 32:11, 12).
[2] It shall now also be told why it was decreed that not only the fat of the ram and its right hind quarter were to be burnt upon the altar, but also the breads that were called the meat-offering; when yet by the "fat" and by the "hind quarter" is signified good, equally as by the "breads" or meat-offerings, for unless the reason is known why it was so done, it might seem to be like something superfluous. But the reason was that the sacrifices and burnt-offerings were not commanded, but permitted, and therefore there was nothing in them well pleasing in the heavens. For this reason meat-offerings - which were breads - were also employed, and likewise drink-offerings of wine, in which there was something well pleasing; for "bread" signifies all celestial good, and "wine" all its truth. It was also from this that the sacrifices and burnt-offerings were called "bread," and also the meat-offerings or gifts, for in the original tongue "meat-offerings" are "gifts."
[3] But see what has already been shown on these subjects; namely: That sacrifices and burnt-offerings were first instituted by Eber, and thence spread to the descendants of Jacob (n. 1128, 1343, 2818, 4874, 5702): That sacrifices and burnt-offerings were not commanded, but permitted (n. 2180): That sacrifices and burnt-offerings were called "bread" (n. 2165): That "bread" denotes celestial good, and "wine" the truth of this (n. 276, 680, 2165, 2177, 3735, 4217, 4735, 4976, 5915, 6118, 6377, 8410, 9323, 9545): In like manner the meat offering and the drink-offering (n. 4581). From this it is evident that for this reason also burnt-offerings and sacrifices were abrogated by the Lord, and bread and wine were retained. But be it known that the flesh of the sacrifice and of the burnt-offering specifically signified spiritual good, whereas the bread of the meat-offering signified celestial good, and that for this reason not only flesh but also bread was offered.
. Out of the basket of unleavened things. That this signifies which are together in the sensuous, is evident from the signification of" the basket" in which were the breads, by which are signified goods, as being the external sensuous, in which these things are together (n. 9996); and from the signification of "unleavened things," as being things that are purified (n. 9992). . That is before Jehovah. That this signifies from the Divine good of the Lord, is evident from the fact that "Jehovah" in the Word denotes the Lord, who is called" Jehovah" from Divine good, and "God" from Divine truth. That all those things which are here said of the second ram, and are called "fillings of the hand," signify the Divine of the Lord in the heavens proceeding from the Divine good of His Divine love, is plain from what has been shown above. That "Jehovah" in the Word denotes the Lord, (n. 9373); and that the Lord is called "Jehovah" where the Divine good is treated of, and " God" where the Divine truth is treated of, (n. 2769, 2807, 2822, 4402, 6303, 9167). . And thou shalt put all upon the palms of Aaron, and upon the palms of his sons. That this signifies the acknowledgment in the heavens that these things are of the Lord and from the Lord, is evident from the signification of "all" that was from the ram, as the fat, the kidneys, and the right hind quarter, and of "all" that was in the basket, as the bread, the cake, and the wafer, as being the Divine goods and Divine truths which are of the Lord because from the Lord (n. 10070-10080); and from the signification of "the palms," as being those things which are from one‘s own power, thus one’s own; and from the representation of Aaron and his sons, as being the Lord as to Divine good and the Divine truth thence proceeding (n. 9806, 9807, 10017). That "the palms" denote those things which are from one‘s own power, and hence that to be "put upon the palms" denotes the acknowledgment that all these things are of the Lord and from the Lord, is because the palms belong to the hands, and by the "hands" is signified power, and "to put upon them" denotes to ascribe, thus to acknowledge; for it is said that they were to be "waved upon them," by which is signified life thence from the Divine, and life from the Divine is given through faith, the first of which is acknowledgment. As by the "bands" is signified power, it follows that by the" palms of the hands" is signified full power, because the palms grasp fully; hence when the palms are predicated of the Lord, and of the Divine truth proceeding from His Divine good, as here, omnipotence is signified. From this it is plain that by "putting upon the palms of Aaron and his sons" is signified the acknowledgment of the Lord’s omnipotence, thus that all things are His, because all things in the heavens are from Him. That the "hands" denote power, (n. 4931-4937, 5327, 5328, 6947, 7188, 7189, 7518); that "hand" and "right hand," when said of the Lord, denote omnipotence, (n. 3387, 4592, 4933, 7518, 7673, 8050, 8153, 8281, 9133); and that the Divine truth proceeding from the Lord‘s Divine good has all power, (n. 6948, 8200, 9327, 9410, 9639, 10019). . And shalt wave them a wave-offering before Jehovah. That this signifies the consequent Divine life, is evident from the signification of" waving a wave-offering," as being to vivify, thus life; and because it is said "before Jehovah," Divine life is signified. That "to wave a wave offering" denotes to vivify, that is, to give Divine life, is evident from the passages in the Word where "waving a wave offering" is mentioned, as in Moses:--When ye shall bring the sheaf of the firstfruits of your harvest unto the priest, he shall wave the sheaf before Jehovah to make you well pleasing; on the morrow of the sabbath the priest shall wave it (Lev. 23:10, 11).
by the "harvest" is signified the state of the truth of faith from good, thus the state of good (n. 9295); by "the sheaf of the firstfruits" is signified its state collectively; hence by "being waved by the priest" is signified being vivified to receive a blessing; for every blessing, in order to be a blessing, must have life in it from the Divine.
[2] Again:--
Aaron shall wave the Levites a wave-offering before Jehovah from among the sons of Israel, that they may be for ministering the ministry to Jehovah. Thou shalt set the Levites before Aaron, and before his sons, and shalt wave them a wave-offering to Jehovah. Afterward shall the Levites come to minister in the Tent of meeting; and thou shalt purify them, and shalt wave them a wave-offering. And when the Levites were purified, and Aaron waved them a wave-offering before Jehovah; and expiated them to purify them (Num. 8:11, 13, 15, 21).
From all this it can be seen what is meant by "waving a wave offering," namely, that it denotes to vivify by acknowledgment, which is the first of life from the Divine with man. Knowledge does indeed precede acknowledgment, but there is nothing of Divine life in knowledge until it becomes acknowledgment, and then faith. The Levites represented truths ministering to good, and Aaron represented the good to which they ministered; therefore the Levites were "waved," that is, were vivified; and therefore it is also said that they were to be "purified," for life from the Divine must be in truths in order that they may minister to good, and this life first flows in by means of acknowledgment.
[3] The like is signified by the "waving of gold" in Moses:--
The men came with the women, and brought a clasp, a nose-ring, gold, a girdle, all vessels of gold, every man who waved a wave-offering of gold to Jehovah (Exod. 35:22);
"to wave a wave-offering of gold to Jehovah" denotes to vivify by the acknowledgment that it was Jehovah’s, that is, the Lord‘s. That "to wave a wave-offering" has such a signification is from correspondence, for all motion corresponds to a state of thought; hence progressions, journeyings, and the like, which belong to motion, in the Word signify states of life (n. 3335, 4882, 5493, 5605, 8103, 8417, 8420, 8557).
[4] In John:--
At the pool of Bethesda lay a great multitude of them that were sick. And at a certain time an angel went down unto the pool, and troubled the water; whosoever then first after the troubling of the water stepped in, was made whole, with whatever disease he was holden (John 5:2-7).
By "troubling the water" was here likewise signified vivification through acknowledgment and faith, thus also purification through truths. That motion signifies states of life, (n. 2837, 3356, 3387, 4321, 4882, 5605, 7381, 9440, 9967); and that "waters" denote the truths of faith, (n. 2702, 3058, 3424, 4976, 8568, 9323); that all purifications are effected through the truths of faith, (n. 2799, 5954, 7044, 7918, 9088); and that healings represented restorations of spiritual life, (n. 8365, 9031).
[5] As by the "waving upon the palms of Aaron" is signified vivification through the acknowledgment of the Lord, and that all things are from Him, therefore a few words shall be said about this acknowledgment and the faith thence derived. It was often said by the Lord, when the sick were healed, that they should "have faith," and that it would be done to then’ "according to their faith" (Matt. 8:10-13; 9:2, 22, 27-29; 13:57, 58; 15:28; 21:21, 22, 31, 32; Mark 5:34, 36; 10:49, 52; Luke 7:9, 48-50; 8:48; 17:19; 18:42, 43). The reason was that the first of all is to acknowledge that the Lord is the Saviour of the world, for without this acknowledgment no one can receive anything of truth and good from heaven, thus no faith; and because this is the first and most essential of all, therefore in order that the Lord might be acknowledged when He came into the world, in healing the sick He questioned them concerning their faith, and those who had faith were healed. The faith was that He was the Son of God who was to come into the world, and that He had power to heal and to save. Moreover all the healings of diseases by the Lord, when He was in the world, signified healings of the spiritual life, thus the things that belong to salvation (n. 8364, 9031, 9086).
[6] Because the acknowledgment of the Lord is the first of all things of spiritual life, and the most essential thing of the church, and because without it no one can receive from heaven anything of the truth of faith and the good of love, therefore the Lord often says that he who "believeth in Him hath eternal life," that he who "doth not believe hath not life" (John 1:1, 4, 12, 13; 3:14-16, 36; 5:39, 40; 6:28-30, 34, 35, 40, 47, 48; 7:37, 38; 8:24; 11:25, 26; 20:30, 31); but He also teaches at the same time that those have faith in Him who "live according to His precepts," so that the consequent life may enter into the faith. All this has been said to illustrate and confirm the fact, that the acknowledgment of the Lord, and that from Him is all salvation, is the first of life from the Divine with man. This first of life is signified by the "wavings upon the palms of Aaron."
. And thou shalt take them from their hand, and shalt burn them on the altar noon the burnt-offering. That this signifies unition with the Divine good of the Divine love, is evident from the signification of "taking from their hand," as being the state after acknowledgment; for when by the "waving on the palms of Aaron and his sons" is signified the acknowledgment whereby there is Divine life, by "taking those things from their hand" is signified the state after acknowledgment, which is a state of conjunction with good, and which is signified by "burning on the altar upon the burnt-offering." For by "burning on the altar" is signified to be conjoined with good (n. 10052); and by the "burn-offering" is signified and described the conjunction itself. . For an odor of rest before Jehovah. That this signifies a perceptivity of peace, is evident from the signification of "an odor of rest," when predicated of Jehovah or the Lord, as being a perceptivity of peace (n. 10054). . An offering by fire is this to Jehovah. That this signifies from the Divine love, is evident from the signification of "an offering by fire to Jehovah," as being the Divine love (n. 10055). . And thou shalt take the breast. That this signifies the Divine spiritual in the heavens, and its appropriation there, is evident from the signification of "the breast," as being the good of charity, and in the supreme sense the Divine spiritual; that the appropriation of it in the heavens is meant, is because in what now follows the subject treated of is the flesh of the ram and the bread from the basket, which were not burned on the altar, but were granted to Moses, to Aaron, and to his sons, for a portion, and were "eaten," whereby is signified appropriation, the process of which is now to be described. That by "the breast" is signified the good of charity, and in the supreme sense the Divine spiritual, is from correspondence; for the head with man corresponds to the good of love to the Lord, which is the good of the inmost heaven, and is called the Divine celestial; but the breast corresponds to the good of charity, which is the good of the middle or second heaven, and is called the Divine spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the ultimate heaven, and is called the Divine natural, concerning which correspondence (n. 10030).[2] As the "breast" from correspondence denotes the good of charity, and the good of charity is to do what is good from willing it, therefore John, who represented this good, lay on the breast or in the bosom of the Lord (John 13:23, 25); by which is signified that this good was loved by the Lord; for "to lie on the breast and in the bosom" denotes to love. He who knows this is also able to know what is signified by these words of the Lord to Peter and to John:--
Jesus said to Simon Peter, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again, Simon, son of Jonas, lovest thou Me? He saith, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep. He said to him the third time, Simon, Son of Jonas, lovest thou Me? Peter was grieved, therefore he said, Lord Thou knowest all things, Thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. Verily I say unto thee, When thou wast younger, thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thee, and lead thee whither thou wouldest not. When He had said this, He said to him, Follow Me. Peter turning about saw the disciple whom Jesus loved following, who also lay on His breast at supper. Peter seeing him saith, Lord, what about this man? Jesus said to him, If I will that he abide till I come, what is that to thee? Follow thou Me (John 21:15-21);
no one can know what these words signify except by the internal sense, which teaches that the twelve disciples of the Lord represented all things of faith and of love in the complex, as did the twelve tribes of Israel; and that Peter represented faith, James charity, and John the works or goods of charity. That the twelve disciples of the Lord represented all things of faith and love in the complex, (n. 3488, 3858, 6397); and likewise the twelve tribes of Israel, (n. 3858, 3926, 4060, 6335, 6640). That Peter represented faith, James charity, and John the works of charity, (n. 2135a, 2760, 3750, 4738, 6344); and that the "Rock," as Peter is also called, denotes the Lord as to faith, (n. 8581).
[3] As faith without charity does not love the Lord, and yet can teach such things as belong to faith and love, and to the Lord, therefore the Lord said three times, "Lovest thou Me," "Feed My lambs," and "Feed My sheep," and for this reason the Lord says, "When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," by which is signified that the faith of the church in its rising is in the good of innocence like an infant; but that when it is in its setting, which is in the end of the church, faith would be no longer in this good, nor in the good of charity; and that then evil and falsity would lead, which are signified by "when thou shalt he old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldest not;" thus from being free it would become enslaved. "To gird" denotes to know and perceive truths in light from good, (n. 9952); "to walk" denotes to live according to these truths, (n. 8417, 8420); hence "to gird himself and walk whither he would," denotes to act from freedom, and to act from freedom is to act from the affection of truth from good, (n. 2870-2893, 9585-9591); and is to be led by the Lord, (n. 9096, 9586, 9589-9591); but "to be girded by another, and to be led whither he would not," denotes to be a slave, and to be a slave is to act from evil, thus to be led by hell, (n. 9096, 9586, 9589-9591). That "lambs," of which the Lord first speaks, denote those who are in the good of innocence, see (n. 3994); and that "sheep," of which the Lord speaks in the second and third place, denote those who are in the good of charity and from this in faith, (n. 4169, 4809); and that "three" denotes a whole period from beginning to end, (n. 2788, 4495, 7715, 9198). Therefore, as the Lord spake to Peter concerning the church from its rising to its setting, He said three times, "Lovest thou Me?"
[4] But by "John following the Lord" was signified that they who are in the goods of charity follow the Lord and are loved by the Lord, neither do they draw back; while they who are in faith separate not only do not follow the Lord, but are also indignant about it, like Peter at that time - not to mention more arcana which are contained in the above words. From all this it is also plain that to "lie on the breast and in the bosom of the Lord" denotes to be loved by Him, and that this is said of those who are in the goods of charity, like what is said of His "carrying them in His bosom" (Isa. 40:10, 11), and of "lying in the bosom" (2 Sam. 12:3).
. From the ram of fillings, which is for Aaron. That this signifies a representative of the Divine power of the Lord in the heavens through the Divine truth from His Divine good, and its capability of communication and reception in the heavens, may be seen above (n. 10076). . And shalt wave it a wave-offering before Jehovah. That this signifies vivification, is evident from the signification of "waving a wave-offering before Jehovah," as being vivification through the acknowledgment of the Lord, and that He has all power in the heavens and on earth (n. 10083). It is known that the first of the church is to acknowledge the Lord; for the doctrine of the church teaches that without the Lord there is no salvation. That He has all power, the Word teaches in many passages, and the Lord Himself in these which follow:--All things have been delivered unto Me by the Father (Matt. 11:27; Luke 10:22).
The Father hath given all this into the hand of the Son (John 3:34, 35).
The Father hath given to the Son power over all flesh (John 17:2).
Without Me ye cannot do anything (John 15:5).
All power hath been given unto Me in heaven and on earth (Matt. 28:18).
Jesus said to Peter, Thou art a rock, and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18, 19);
that by "Peter" in this passage is meant faith from the Lord, thus the Lord as to faith, which has this power, (n. 2760, 4738, 6344); and that a "rock," as he is there called, denotes the Lord in respect to faith, (n. 8581).
. And it shall be to thee for a portion. That this signifies communication with those who are in truths Divine, is evident from the representation of Moses, who was to have the breast for a portion, as being the Lord as to Divine truth, thus the Divine truth which is from the Lord (n. 6752, 7010, 7014, 9372); and from the signification of being "for a portion," as being communication; for that which was given from the sacrifices to Moses, to Aaron, his sons, and the people, signified the communication of the holy Divine with them; and all communication is effected according to the quality of him who receives, thus according to the quality of the representation with those who received.[2] The breast was given to Moses for a portion, and the hind quarter to Aaron, because the subject here treated of is the communication and appropriation of Divine truth and Divine good from the Lord in heaven and in the church; and there are two things which are received there, namely, Divine truth and Divine good, both from the Lord; Divine truth by those who are in the Lord‘s spiritual kingdom, and Divine good by those who are in the celestial kingdom (n. 9277, 9684). Therefore the breast was given to Moses for a portion, and the hind quarter to Aaron, for by the "breast" is signified Divine truth in the Lord’s spiritual kingdom (n. 10087), and by the "hind quarter," Divine good in the celestial kingdom (n. 10075); as also by the "breads in the basket," which likewise were given to Aaron (n. 10077).
[3] That Moses represented the Lord as to Divine truth, has been shown above; and that Aaron when inaugurated into the priesthood represented the Lord as to Divine good (n. 9806). That the breast was granted to Moses for a portion is evident in Leviticus, where also the inauguration of Aaron and his sons into the priesthood is treated of:--
Moses took the breast, and waved it a wave-offering before Jehovah, of the ram of fillings, and it was to Moses for a portion, as Jehovah commanded Moses (Lev. 8:29).
[2] As regards uplifting, that is called an "uplifting" which was Jehovah‘s or the Lord’s, and it was given to Aaron for the sake of the representation; and as Aaron represented the Lord as to Divine good (n. 9806), therefore that which was uplifted from the sacrifices and given to Aaron represented the Divine of the Lord, and is also called "the anointing," in Moses:--
The breast of the waving and the hind quarter of the uplifting have I taken from among the sons of Israel of the sacrifices of the eucharistic things, and I have given them to Aaron the priest and to his sons for a statute of eternity from among the sons of Israel; this is the anointing of Aaron and the anointing of his sons from the fire-offerings of Jehovah, on the day in which I made them draw near to minister in the priest‘s office to Jehovah (Lev. 7:34, 35);
it is called "the anointing" because "anointing" denotes inauguration to represent the Lord as to Divine good (n. 9954, 10019). Elsewhere also in the same:--
Jehovah spake unto Aaron, Behold, I have given thee the charge of Mine upliftings, in respect to all the holy things of the sons of Israel, unto thee I have given them for an anointing, and to thy sons. To thee have I given the uplifting in respect to all the waving of the sons of Israel, all the fat of the pure oil, and all the fat of the new wine and of the grain of the firstfruits; and in respect to all the firstfruits which they shall give to Jehovah, they shall be thine; in respect to everything devoted, everything that openeth the womb of all flesh which they shall bring to Jehovah of the firstlings of an ox, of a sheep, and of a goat, the flesh shall be thine, as the breast of waving and as the right hind quarter; every uplifting of the holy things. Thou shalt not have part nor inheritance in the land, because Jehovah is thy part and inheritance; and also every uplifting from the tithes and from the gifts, which have been given to the Levites (Num. 18:8, 11-20, 28, 29).
From all this it is evident what the "upliftings" were, namely, that all things were so called which belong to Jehovah, that is, to the Lord.
[3] And as the Levites represented Divine truths in heaven and the church that are of service to Divine good, they were also given to Aaron in the place of all the firstborn, which were Jehovah’s, that is, the Lord‘s, concerning which it is thus written in Moses:--
I have taken the Levites from the midst of the sons of Israel, in the place of every firstborn that openeth the womb from the sons of Israel, that the Levites may be Mine, for every firstborn is Mine; and because the Levites were given to Me, I have given them as gifts to Aaron and his sons (Num. 3:12, 13; 8:16-19);
the upliftings are called "gifts given to Jehovah," that is, to the Lord, from among the sons of Israel; but it is meant that they do not belong to Jehovah from any gift, but from possession, because everything holy or Divine with man is not man’s, but is the Lord‘s with him. That everything good and true, thus every holy Divine thing, is from the Lord God, and nothing from man, has been known in the church, whence it is plain that it is from appearance that it is called a gift from man. And therefore also in what presently follows it is said, "for this is an uplifting, and it shall be an uplifting from among the sons of Israel, this is an uplifting of Jehovah;" by which is signified that the uplifting from the sons of Israel is Jehovah’s uplifting, thus that a gift from them is a gift from the Lord. From this it is evident what an "uplifting" is.
. From the ram of fillings, of that which is for Aaron, and of that which is for his sons. That this signifies a representative of the Divine power of the Lord in the heavens through Divine truth from Divine good, is evident from what was shown above (n. 10076). . And it shall be to Aaron and his sons for a statute of an age from among the sons of Israel. That this signifies a law of order in the representative church in respect to the Divine good of the Lord and the Divine truth thence proceeding, is evident from the representation of Aaron and his sons, as being the Lord as to Divine good and the Divine truth thence proceeding (n. 9806, 9807, 10068); from the signification of "a statute of an age," as being a law of Divine order (n. 7884, 7995, 8357); and from the representation of the sons of Israel, as being the church (n. 4286, 6426, 6637, 9340). That it denotes the representative church is because this church had been instituted with the sons of Israel (n. 9320). . For this is an uplifting. That this signifies a representative of Divine good and of the Divine truth thence proceeding, is evident from what was shown just above (n. 10093). . And it shall be an uplifting from among the sons of Israel of their peace sacrifices, this is an uplifting to Jehovah. That this signifies reception in the heavens and in the church, and acknowledgment that it is of the Lord alone, is evident also from what was shown above (n. 10093). It is said " from the peace sacrifices," because by these is signified worship which is from freedom; for the peace or eucharistic sacrifices were voluntary sacrifices, and those things which are voluntary are from man‘s freedom. That is called free which is done from love, thus which is from the will, for that which a man loves, he wills. The Lord flows in with man into his love, thus into his will, and causes that what a man receives he receives in freedom; and that which is received in freedom, also becomes free, and is loved by him, consequently it becomes of his life. Hence it is plain what is meant by worship from freedom, which is signified by the peace or voluntary sacrifices; thus also what is meant by the " uplifting" from them, namely, that which is of the Lord alone. That the sacrifices signify all worship in general, (n. 6905, 8936, 10042); and that the freedom of man is that which is of his love, (n. 2870-2893, 3158, 4031, 7439, 9096, 9585-9591). . And the garments of holiness which are for Aaron. That this signifies the Divine spiritual which proceeds immediately from the Divine celestial, is evident from the signification of "the garments of Aaron," as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); thus also the Divine spiritual, for the spiritual kingdom of the Lord comes forth from His Divine there, which is called the Divine spiritual. Nor is the universal heaven anything else than the Divine of the Lord; for the angels who are there know, acknowledge, believe, and perceive, that all the good of faith and the good of love which make heaven, are from the Lord, and nothing from themselves. These garments are called "garments of holiness," because they represented holy Divine things which are from the Lord. That the Lord alone is holy, and that every holy thing is from Him, and that all sanctification represented Him, (n. 9229, 9680, 9818, 9820, 9956, 9988); and that from this, heaven is called the "sanctuary," (n. 9479). . Shall be for his sons after him. That this signifies in the natural successively, is evident from the signification of the "sons of Aaron," as being the things that proceed from Divine good as from a father (n. 9807, 10068); and from the signification of "after him," as being successively, or in successive order; and as this is said of the garments of Aaron, by which was represented the Divine spiritual (n. 10098), therefore by being "for his sons after him" is signified the Divine spiritual in the natural successively. For there are three things which succeed one another in heaven, and which, in order that they may be conceived distinctly, are to be called by their names, which are "celestial,"" spiritual," and "natural." These three proceed there in order, one from another, and by the in flux of one into the next successively they are connected together, and thereby make a one. The Divine of the Lord in the heavens, from the difference of its reception, is called by these names.[2] As the subject here treated of is the second ram, which is called "the ram of fillings," and by the "filling of the hand" is signified inauguration to represent the Divine of the Lord in the heavens, and its capability of communication and reception there (n. 10019); therefore in order that its reception in the natural may likewise be described, the successive putting on of the garments of Aaron by his sons after him is here treated of, whereby is meant what is successive of that thing in the heavens which is signified by "the filling of the hand." Hence it is plain that in the internal sense these things cohere in an unbroken succession, although in the sense of the letter the series of the things concerning the ram here appears to be broken asunder. As the successives in heaven are here treated of, it shall be told what is meant by" successive." Most of the learned at this day have no other idea of successives, than as of what is continuous, or as of that which coheres by continuity. As they have this idea of the succession of things, they cannot conceive the nature of the distinction between the exteriors and interiors of man, nor consequently between the body and the spirit of man; and therefore when they think about them from these ideas, they cannot possibly understand that after the dispersion or death of the body, the spirit also is able to live under a human form.
[3] But successives are not connected continuously, but discretely, that is, distinctly according to degrees; for interior things are wholly distinct from exterior, insomuch that exterior things can be separated, and yet the interior things still continue in their life. This is the reason why man can be withdrawn from the body and think in his spirit; or according to the form of speaking used by the ancients, can be withdrawn from sensuous, and raised toward interior things. The ancients also knew that when man is withdrawn from the sensuous things that belong to the body, he is withdrawn or raised into the light of his spirit, thus into the light of heaven. Hence also the learned ancients knew that when the body was dispersed, they would live an interior life which they called their spirit; and as they regarded that life as the very human life itself, they also knew from this that they should live under the human form. Such was the idea which they had of the soul of man; and as that life was akin to life Divine, they hence perceived that their soul was immortal; for they knew that that part of man which was akin to life Divine, and thus conjoined with it, could not possibly die.
[4] But after those ancient times this idea of the soul and of the spirit of man disappeared, by reason, as said above, of the want of a just idea of successives. Hence also it is, that they who think from modern learning do not know that there is what is spiritual, and that this is distinct from what is natural. For they who have an idea of successives as of what is continuous, cannot conceive of the spiritual otherwise than as of a purer natural, when yet they are as distinct from each other as are the prior and the posterior, thus as that which begets and that which is begotten. From this it is that the distinction between the internal or spiritual man, and the external or natural, thus between man’s internal thought and will, and his external thought and will, is not apprehended by such learned men. Hence neither can they comprehend anything of faith and love, of heaven and hell, and of the life of man after death.
[5] But they who have a just and distinct idea of successives are able in some degree to comprehend that with a man who is being regenerated the interiors are successively opened, and that as they are opened they are also raised into interior light and life, and nearer to the Divine; and that this opening and consequent elevation is effected by means of truths Divine, which are vessels recipient of the good of love from the Divine. The good of love is that which immediately conjoins man with the Divine, for love is spiritual conjunction. Hence it follows that man can thus be more and more interiorly opened and raised in proportion as he is in the food of love from the Divine; and that conversely there is no opening and consequent elevation with the man who does not receive truths Divine; as is the case if a man is in evil But of this successive order and its arcana, of the Lord‘s Divine mercy more fully elsewhere.
. To be anointed in them. That this signifies to represent the Lord as to Divine good, is evident from the signification of "anointing," as being inauguration to represent the Lord as to Divine good (n. 9954, 10019); here by those who receive the Divine of the Lord in the natural; for by the garments of Aaron being for his sons after him is signified the Divine spiritual of the Lord in the natural (n. 10098, 10099). . And to fill in them their hand. That this signifies a representative of the Divine truth that proceeds from the Lord’s Divine good in the heavens, is evident from the signification of the "filling of the hand," as being inauguration to represent the Divine truth that proceeds from the Lord‘s Divine good, and its capability of communication and reception in the heavens (n. 10019), here by those who are in ultimates there. . Seven days shall the priest after him of his sons put them on. That this signifies full and complete acknowledgment and reception, is evident from the signification of "seven days," as being a full state (n. 6508, 9228), thus what is full; and from the signification of "putting on garments after Aaron (by one) of his sons," as representing the reception of the Divine spiritual in the natural (n. 10098, 10099). . When he shall enter into the Tent of meeting to minister in the holy. That this signifies in all worship in heaven and in the church, is evident from the signification of "the Tent of meeting," as being a representative of heaven and of the church (n. 9457, 9481, 9485); and from the signification of "entering in thither to minister in the holy," as being worship (n. 9963, 9964). . And thou shalt take the ram of fillings. That this signifies a representative of power Divine in the heavens through Divine truth from Divine good, and its capability of communication and reception there, may be seen above (n. 10076). . And boil the flesh in a holy place. That this signifies the preparation of good for the uses of life through the truths of doctrine in enlightenment from the Lord, is evident from the signification of "boiling," as being to prepare for the use of life by means of the truths of doctrine; from the signification of "flesh," as being good (n. 7850, 9127); and from the signification of "in a holy place," as being from Divine enlightenment; for "a holy place" denotes where the Divine of the Lord is present, thus as applied to the truths of doctrine, where there is Divine enlightenment; because where the Divine of the Lord is present, there is enlightenment. That to "boil the flesh of the sacrifice" denotes to prepare good for the use of life by means of the truth of doctrine, is because flesh, by which is signified good, is thus prepared for the use of the body, consequently in the spiritual sense for the use of life. That the preparation is effected by means of the truths of doctrine, is plain, because these teach the use; and moreover by the "waters" in which the boiling is done, are signified truths (n. 2702, 3058, 3424, 5668, 8568, 9323).[2] It is said by means of truths of doctrine in enlightenment from the Lord, because truths from the Word are to be fitted together into doctrine so as to serve for use, which is done by those who are in enlightenment from the Lord; and those are in enlightenment when they read the Word, who are in the affection of truth for the sake of truth, and for the sake of the good of life, and not those who seek it for the sake of self-glory, reputation, or profit, as ends. That doctrine must be wholly from the Word, so that the Word may be understood, (n. 9025, 9409, 9410, 9424, 9430); and that those who collect doctrine from the Word must be in enlightenment from the Word, (n. 9382, 9424).
[3] That "to boil in water" denotes to reduce truths into doctrine, and thus prepare them for the use of life, appears at first sight strange and farfetched; but that such is nevertheless the signification can be seen from the passages an the Word where "boiling in water" is spoken of, and also where the "pot" is mentioned in which the boiling is done; as in the second book of Kings:--
Elisha returned unto Gilgal, when there was a famine in the land, and the sons of the prophets were sitting before him; and he said to his boy, Set on the great pot, and boil pottage for the sons of the prophets. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, and shred them into the pot of pottage. As they were eating of the pottage, they cried out, O man of God there is death in the pot! Wherefore he said, Then bring meal. And he cast it into the pot, and be said, Pour out for the people, that they may eat. And then there was no evil thing in the pot (2 Kings 4:38-42).
This miracle, like all others in the Word, involves holy things of the church, which are opened by means of the internal sense. From this it is known that Elisha represented the Lord as to the Word, in like manner as did Elijah; that the "sons of the prophets" denote those who teach truth from the Word; that the "pot" which was set on by order of Elisha, denotes the doctrine from it; and that a "wild vine" and the "gourds" from it denote falsities. From this it is plain what is meant by "death in the pot." The "meal" which he cast into the pot denotes truth from good, and as the doctrine is amended by this truth, it came to pass that there was no evil thing in the pot. From this also it is plain that "to boil in a pot" denotes to collate into doctrine, and thus prepare for use. That all the miracles in the Word involve holy things of the church, (n. 7337, 8364, 9086); that Elisha represented the Lord as to the Word, (n. 2762); that the "prophets" denote those who teach truths, thus abstractedly from persons the truth of doctrine, (n. 2534, 7269); that a "vine" denotes the truth of the church, and "grapes" its good, (n. 5113, 5117, 9277); consequently a "wild vine" and "wild gourds" denote falsities and evils; that "meal" denotes the genuine truth of faith from good, (n. 9995); that the "pottage," which they were boiling, denotes a heap of doctrinal things, such as was that of the Jews, (n. 3316). From this it can be inferred what is meant by "boiling," and by a "pot."
[4] In Ezekiel:--
Utter a parable against the rebellious house. Set on the pot, set it on, and also pour water into it; gather the pieces into it, every good piece, the thigh and the shoulder; fill with the choice of the bones, and let the bones be boiled in the midst of it. Thus said the Lord Jehovih, Woe to the city of bloods, to the pot whose scum is therein, and whose scum is not gone out of it (Ezek. 24:3-7);
there is here described the Word such as it is as to doctrine, namely, that Divine truths from Divine good are therein; and then is described doctrine from the Word such as it was with the Jewish nation, full of unclean things and falsities. The "pot" denotes doctrine; the "thigh," the "shoulder," and the "choice of the bones," denote Divine truths from Divine good in successive order; the "city of bloods" denotes the Jewish nation relatively to the truth of doctrine with them, thus abstractedly from nation or person it denotes the doctrine which destroys good; the "scum" in it denotes what is external which favors filthy loves, and which, not being removed, the truth is defiled. From this also it is plain that a "pot" denotes doctrine, and that "to boil" denotes to prepare for use.
[5] In the same:--
The spirit said unto me, Son of man, these are the men that devise iniquity, and that give wicked counsel in the city, saying, It is not near to build houses; it is the pot, and we are the flesh (Ezek. 11:2, 3);
here also "the pot" denotes the doctrine of falsity from evil, for so the city is called where iniquity is devised, and wicked counsel is given. That "city" also denotes doctrine, (n. 402, 2712, 2943, 3216, 4492, 4493), here such doctrine.
[6] In Jeremiah.:--
Jehovah said, What seest thou? I said, I see a pot that is bubbling over, whose face is toward the north. Jehovah said, Out of the north shall evil be opened forth upon all the inhabitants of the land (Jer. 1:13, 14);
here also "a pot bubbling over" denotes the doctrine of falsity from evil; the "north" denotes an obscure state in respect to the truth of faith, and also thick darkness from falsities (n. 3708); from this it is plain what this prophetic vision involves.
[7] In Zechariah:--
In that day every pot in Jerusalem and in Judah shall be holiness to Jehovah Zebaoth, and all they that sacrifice shall come and take of them, and shall boil in them (Zech. 14:21);
here "pot" signifies the doctrine of charity and of faith, thus the doctrine of truth from good; "Jerusalem" denotes the church of the Lord; "they who sacrifice" denote those who are in Divine worship. From this it is evident that "to boil in pots" denotes to prepare for the use of spiritual life.
[8] In Moses:--
Every vessel of pottery in which is boiled the flesh of a sacrifice of guilt and of sin shall be broken; but if it hath been boiled in a vessel of brass, this shall be scoured and rinsed in water (Lev. 6:28).
The earthen vessel in which the boiling was done denotes falsity which does not cohere with good; "a vessel of brass" denotes a doctrinal matter in which is good; the "boiling" of the flesh of the sacrifice of guilt and sin in them, denotes preparation for purification from evils and the falsities thence derived. From this it is evident what was represented by the injunction that every earthen vessel should be broken, and that a vessel of brass should be scoured and rinsed in waters.
. And Aaron and his sons shall eat the flesh of the ram. That this signifies the appropriation of spiritual good with those who are in internals from the Lord, is evident from the signification of "eating," as being appropriation (n. 3168, 3513, 3596, 4745); from the representation of Aaron and his sons, as being the Lord as to Divine good and Divine truth (n. 9806, 9807, 10068), here in the heavens, because the subject treated of is the filling of the hand, by which is signified their capability of communication and reception there; and from the signification of "the flesh of the ram," as being the good of the internal man, or good in the internals. That "flesh" signifies good, (n. 3813, 7850, 9127); and a "ram," the good of innocence and charity in the internal man, (n. 9991, 10042). It is said "the Lord as to Divine good and Divine truth in the heavens, and its capability of communication and reception there," because the Lord is above the heavens, for He is the Sun of heaven and also actually appears as a Sun to those who are in heaven. Moreover all the light of the heavens is from this source, and through this light and heat He is present in the heavens, and so present as if He were wholly there, for He fills the heavens and makes them. In its essence the light proceeding from Him as a Sun is Divine truth, and from this come the wisdom and intelligence of the angels; and the heat proceeding from Him as a Sun is the Divine good of His Divine love there. The communication and reception of this Divine good and Divine truth in the heavens is what is signified by the "filling of the hand." That the Lord is the Sun of heaven, and that from this are the light and heat in the heavens, from which the angels have their life, that is, wisdom and love, (n. 3636, 3643, 4321, 5097, 7078, 7083, 7171, 7173, 7270, 8644, 8812). . And the bread that is in the basket. That this signifies the appropriation of celestial good from the Lord, is evident from the signification of "eating," here bread, as being appropriation (n. 10106); from the signification of "bread," as being the good of love and charity (n. 2165, 2177, 3464, 3478, 3735, 3813, 4217, 4735, 4976, 5915, 6118, 9323, 9545); and from the signification of a " basket," as being the external sensuous (n. 9996). From this it is plain that by "eating the bread that was in the basket" is signified the appropriation of good from the Lord in externals. The breads which were in the basket were unleavened breads, unleavened cakes, and unleavened wafers, and by these are signified goods purified, both internal and external (n. 9992-9994). When therefore "bread in the basket" is spoken of, there are signified all these goods in the external sensuous, and the external sensuous is the ultimate of man’s life, containing all the interior things together in itself. That the external sensuous is the ultimate of man‘s life, (n. 5077, 5081, 5094, 5125, 5128, 5767, 6183, 6311, 6313, 6318, 6564, 7645, 9212, 9216, 9730, 9996); and that, being the ultimate, it contains all the interior things, (n. 6451, 6465, 9216, 9828, 9836, 10044). . At the door of the Tent of meeting. That this signifies to enter into heaven, is evident from the signification of "the door," as being entrance (n. 2145, 2152, 2356, 2385), and introduction, (n. 8989), and from the representation of "the Tent of meeting," as being heaven where the Lord is (n. 9457, 9481, 9485, 9963). . And they shall eat those things wherein expiation was made. That this signifies the appropriation of good with those who are purified from evils and the falsities thence derived, is evident from the signification of "eating," as being appropriation (n. 10106); and from the signification of "expiated," as being that which has been purified from evils and the falsities thence derived (n. 9506). It is said "purified from evils and the falsities thence derived," because there are falsities, and also truths, with those who are in evil; and likewise falsities and truths with those who are in good; the falsities with those who are in evil are falsities of evil, and the truths with them are truths falsified, which are dead; but the falsities with those who are in good are accepted as truths, for they are rendered mild by good, and are applied to good uses; and the truths with such persons are truths of good, which are living. Concerning both kinds of falsity and truth, (n. 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318, 9258, 9298).[2] As by "eating holy things wherein expiation was made" is signified the appropriation of good with those who have been purified from evils and the falsities thence derived, it was therefore strictly forbidden that any unclean person should eat of them, for by "uncleanness" is signified defilement from evils and the falsities thence derived. For the case herein is that so long as a man is in evils and in the falsities thence derived, it is impossible for any good to be appropriated to him, for evil ascends from hell, and good descends from heaven; and where hell is, there heaven cannot be, because they are diametrically opposite. In order therefore that heaven, that is, good from heaven, may have room, hell must be removed, that is, evil from hell; from which it can be seen that good cannot possibly be appropriated to man so long as he is in evil. By the appropriation of good is meant the implantation of good in the will, for good cannot be said to be appropriated to man until it becomes of his will, because the will of man is the man himself, and his understanding is only so far the man as it partakes of the will. For that which is of the will belongs to the man’s love, and from this to his life, because that which a man wills he loves and also calls good, and moreover when it is done, he feels it as good. The case is otherwise with those things which are of the understanding, and not at the same time of the will. Be it also known that by the appropriation of good with man is meant only the capability to receive good from the Lord, with which capability he is endowed by regeneration; hence the good with a man is not the man‘s, but is the Lord’s with him, and the man is held in it so far as he suffers himself to be withheld from evils. As good cannot be appropriated, that is, communicated to man, so long as he is in evil, it was therefore forbidden that any unclean person should eat the flesh and bread of the sacrifice, for by such an eating was represented the appropriation of good, as has been said above.
[3] That the unclean were forbidden under penalty of death to eat of the sanctified things, is evident in Moses:--
Everyone that is clean shall eat of the flesh; but the soul that should eat of the flesh of the sacrifices, having his uncleanness upon him, shall be cut off from his peoples. The soul that hath touched any unclean thing, the uncleanness of man, or an unclean beast, or any unclean creeping thing, and shall eat of the flesh of the eucharistic sacrifice, shall be cut off from the peoples (Lev. 7:19-21).
All these external uncleannesses represented internal uncleannesses, which are evils pertaining to man, and such evils as are of his will, appropriated by actual life.
[4] This is further described in another passage in Moses:--
Whatsoever man of the seed of Aaron who is a leper, or suffereth from an issue, shall not eat of the holy things even until he has been cleansed. Whoso hath touched anything unclean on account of soul, the man from whom hath gone forth seed of copulation, or the man who hath touched any creeping thing, with which he is defiled, or a man with whom he may himself be defiled in respect to all his uncleanness, the soul which hath touched it shall be unclean until the even, and shall not eat of the holy things; but when he hath washed his flesh with water‘, and the sun hath set, he shall be clean; and afterward he shall eat of the holy things, because this is his bread. No stranger shall eat of the holy thing; a lodger of the priest, or a hireling, shall not eat of the holy thing. If a priest shall buy a soul with the purchase of his silver, he can eat of it; and he that is born of his house, they shall eat of his bread. When a priest’s daughter shall have married a strange man, she shall not eat of the uplifting of holy things. But if a priest‘s daughter shall have become a widow, or divorced, and she hath no seed, and so shall have returned unto her father’s house, as in her youth, she shall eat of her father‘s bread (Lev. 22:4-13).
That all these things are significative of interior things is very manifest, thus that they involve the communication and appropriation of holy things with those who are in a state for receiving. That "no stranger should eat" signifies those within the church who do not acknowledge the Lord, thus who are not in the truths and goods of the church; that "a lodger and a hireling should not be allowed to eat," signified those who are in natural good without the good of faith, and also those who do what is good for the sake of recompense; that those who were "bought with silver" and "born in the house" should eat, signified those who are converted, and who are in the truth and good of the church from faith and love; that "a priest’s daughter married to a strange man should not eat" signified that the holy things of the church cannot be appropriated to the good which has not been conjoined with the truths of the church; but that "a widow and one that is divorced, if she had no seed, should eat," signified the appropriation of good after those things have been removed which are not of the church, if from their conjunction nothing has been hatched or born which has been made a matter of faith. That these things are signified is plain from the internal sense of the particulars.
[5] That hereditary evils do not hinder the appropriation of good is also described in Moses:--
Every man of the seed of Aaron in whom is a blemish, let him not come near to offer the bread of God; a man blind, lame, mutilated, or very tall, he who hath a fracture of foot or of hand, is hump-backed, bruised, confused of eye, scurfy, warty, or bruised in the testicle, he shall not come near to offer the bread of his God. But he shall eat the bread of the holies of holies and of the holy things (Lev. 21:17-23);
by these words, as before said, are signified hereditary evils, and some specific evil by each of them. That such men should not offer bread nor come near the altar as priests, was because these blemishes - that is, these evil -- thus stood forth before the people, and those things which stood forth fell into a kind of representation, as did not those which lay hidden. For although the priest, the Levite, or the people, were unclean as to their interiors, they were nevertheless called clean, and were also believed to be holy, provided they outwardly appeared washed and clean.
. To fill their hand. That this signifies to receive Divine truth, is evident from the signification of "filling the hand," as being to represent the Lord as to Divine truth, and its capability of communication and reception there (n. 10076). It is said that they should "eat the holy things in which expiation was made, to fill their hand," and by these things is signified the appropriation of good with those who are purified from evils and the derivative falsities, thus to receive Divine truth.[2] The case herein is this. The first of all that is appropriated to man is good, and successively truth. The reason is that good is the ground, and truth is the seed; just so in like manner does good adopt truth and conjoin it with itself, because it loves it like a parent. For there is a heavenly conjugial relation between good and truth; and good is that which makes the life with man, because good is of the will, and the will of man is the man himself; whereas truth does not make the life with man except in so far as it partakes of good, because truth is of the understanding, and the understanding without the will is not the man himself, but only an entrance to the man, for entrance is made through the understanding.
[3] Man may be compared to a house in which are a number of rooms, one of which leads into another. They who are in truths as to the understanding only, are not in any room of the house, but only in the court; but in so far as through the understanding truth enters into the will, so far the man enters into the rooms and dwells in the house. Moreover in the Word man is compared to a house, and the truth which is of the understanding alone is compared to a court; but the truth which has been made also of the will, and has there become good, is compared to an inhabited room and to the very bed-chamber.
[4] That good is that which is first of all appropriated to man from the Lord is evident from his infancy and early childhood; when, as is well known, he has the good of innocence and the good of love toward his parents and toward his nurse, and the good of charity toward his infant companions. This good flows in from the Lord with infants so that it may serve in advancing age for the first of the Lord‘s life with man, and thus for a plane to receive truths. This good is also preserved with a man when he grows up, if he does not destroy it by a life of evil and a faith of falsity thence derived. When we speak of good, charity toward the neighbor is meant, and love to the Lord, for all that which is of love and charity is good. That with those who are being regenerated good is in the first place and truth in the second, although it appears otherwise, (n. 3325, 3494, 3539, 3548, 3556, 3563, 3570, 4925, 4926, 4928, 4930, 6256, 6269, 6272, 6273).
. To sanctify them. That this signifies that they may be in truths from good from the Lord, is evident from the signification of "being sanctified," as being to represent the Lord and the holy things which are from Him (n. 9956, 9988); thus in a spiritual sense it denotes to be led by the Lord, because the Lord alone is holy, and everything holy proceeds from Him (n. 8806, 9229, 9479, 9688, 9818, 9820). From this it is evident that to receive truths through good from the Lord, thus faith through love from Him to Him, is to be "sanctified." This does not mean that regarded in himself a man is on this account holy, but the Lord with him; for faith and love are the Lord with man, because they are continually from Him. . And a stranger shall not eat. That this signifies no appropriation of good with those who do not acknowledge the Lord, is evident from the signification of "a stranger," and "a foreigner," as being those who are outside the church (n. 2049, 2115, 7996); and those are said to be outside the church who do not acknowledge the Lord. Among the Israelitish nation those were said to be outside the church who did not acknowledge Jehovah as their God, and did not suffer themselves to be instructed in the rituals of the church. Those who acknowledged, and suffered themselves to be instructed, were called "sojourners," who had the same rights as the natives (n. 8007, 8013, 9196). And from the signification of "eating," as being the appropriation of good (n. 10109). The reason why there is no appropriation of good with those who do not acknowledge the Lord, is because to acknowledge one’s God is the first of religion, and with Christians to acknowledge the Lord is the first of the church; for without acknowledgment there is no communication, consequently no faith, thus no love. Consequently the first of doctrine in the Christian Church is that without the Lord there is no salvation. For whatever a man calls true, and believes, and whatever he calls good, and loves, cannot be called true and good unless it is from the Divine, thus unless it is from the Lord; for it is also known that of himself a man cannot believe and do what is good; but that all truth and all good come from above. Thus it is very plain that those within the Church who do not acknowledge the Lord, cannot have faith, thus neither can they have love to God, nor consequently can they be saved. This was represented among the Israelitish nation by the injunction that they were to acknowledge Jehovah as their God, and their worship would be accepted and called holy, and they would then be sanctified, whatever was their quality as to the interiors; for the representatives were merely external, and with that nation it was sufficient to be in externals (n. 9320). Therefore those of them who did not acknowledge Jehovah, but another God, no matter how they sacrificed and worshiped in like manner as the rest, were nevertheless rejected from the church; as for instance those who worshiped Baal, and other gods. From this can be seen what is the lot of those in the other life who have been born within the church and yet at heart deny the Lord, whatever may be their quality as to moral life. By much experience also it has been given to know that they cannot be saved; which the Lord also teaches openly in John:--He that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life, but the wrath of God abideth on him (John 3:36).
But with regard to the nations outside the church, those who have lived from their religion in some kind of charity toward their neighbor, and in some kind of love to God the Creator of the universe under a human form, are in the other life accepted by the Lord and are saved; for when instructed by angels these acknowledge the Lord, and believe in Him, and love Him (n. 2589-2604).
. Because they are holy. That this signifies because they are Divine, is evident from the signification of "holy things," as being those which are from the Lord (n. 10111), thus Divine. . And if there be anything left of the flesh of fillings and of the bread unto the morning. That this signifies spiritual and celestial goods which have not been conjoined for a new state, is evident from the signification of what was "left of the flesh and of the bread," as being that which had not been appropriated; for by "eating" is signified to be appropriated (n. 10109), thus by that which was not eaten is signified what was not appropriated; from the signification of "flesh," as being good (n. 7850, 9127); from the signification of "fillings," as being receptivity (n. 10076, 10110), hence by "the flesh of fillings" is signified the reception of truth in good, consequently their conjunction, but in this case non-reception and non-conjunction, because what was left of the flesh is meant; from the signification of "bread," as being celestial good, which is inmost good (n. 10077); and from the signification of" morning,"as being a new state (n. 8211, 8427). From all this it is evident that by "what was left of the flesh of fillings and of the bread until the morning," are signified spiritual and celestial goods which were not conjoined for a new state. For by "the flesh of the sacrifice" is signified spiritual good, which is the good of charity toward the neighbor; and by the "bread of the sacrifice" is signified celestial good, which is the good of love to the Lord.[2] What is further meant by not being conjoined for a new state, must be told in a few words. A new state is every state of the conjunction of good and truth which exists when the man who is being regenerated acts from good, thus from the affection which is of love, and not as before from truth, or from mere obedience. There is also a new state when they who are in heaven are in the good of love, which state is there called morning, for the states of love and of faith vary there, like noon, evening, twilight, and morning on earth. And there is also a new state when an old church is ceasing, and a new one is beginning. All these new states in the Word are signified by "morning," and each of them has been described in the explications of Genesis and Exodus throughout. The like things are signified by the law that nothing should be left of the flesh of the passover until the morning, and that the residue of it should be burned with fire (Exod. 12:10); also by the law that the fat of the feast should not be kept all night until the morning (Exod. 23:18).
[3] Like things are also signified by the law that the residue of the flesh of the eucharistic sacrifice should be eaten also on the following day, but should be burned on the third day (Lev. 7:16-18; 19:6, 7); by the "third day" is also signified a new state (n. 4901, 5123, 5159). This was so granted because the eucharistic sacrifices were votive and voluntary sacrifices, not so much for the sake of purification and sanctification as the rest; but that they might eat together in the holy place, and testify joy of heart from Divine worship; and these banquets, which they called holy, gave them more gladness than all other worship. Similar things are also signified by the law respecting the manna, that they should not leave anything of it until the morning, of which it is thus written in Moses:--
Moses said, Let no man leave of the manna till the morning. But they did not obey Moses; for they made a residue of it until the morning, and it bred worms and became putrid (Exod. 16:19, 20).
He that eateth what is left until the morning shall bear his iniquity, and that soul shall be cut off from his peoples (Lev. 19:7, 8).
If anything he eaten of the flesh of the eucharistic sacrifice on the third day, he that offereth it shall not he reconciled, nor shall it be imputed to him; it shall be an abomination, and the soul which hath eaten of it shall bear his iniquity (Lev. 7:16-18).
The same is also evident from the fact that what was left of the manna bred worms and became putrid (Exod. 16:20).
. It shall not be eaten. That this signifies it shall not be appropriated, is evident from the signification of "eating," as being to appropriate (n. 10106). . Because it is holy. That this signifies the Divine, with which it shall not be conjoined, because of the consequent profanation, is evident from the signification of "holy," as being what is Divine (n. 10111); that it is not conjoined with this is because by "what was left of the flesh and of the bread" is signified what was not conjoined (n. 10114), thus also what is not to be conjoined. That this is what is man’s own, which is nothing but evil, may be seen above (n. 10115), and to conjoin the Divine with what is man‘s own, thus with evil, is to profane it (n. 6848, 9298). Hence it is said that "whosoever eateth of what is left to the morning profaneth the holy thing of Jehovah, and that that soul shall be cut off from his peoples" (Lev. 19:7, 8); and also that "the flesh of the sacrifice which had touched any unclean thing should be burnt with fire" (Lev. 7:19). From all this it is now evident that the profanation of what is holy is signified by "eating the flesh and bread of the sacrifice on the day following." . And thus shalt thou do to Aaron and to his sons. That this signifies this representative of the glorification of the Lord and of His influx into the heavens and into the church, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9809); from the representation of his sons, as being the Lord as to Divine spiritual good (n. 10068); and from the signification of "doing thus," that is, anointing them and filling their hands, and thereby inaugurating into the priesthood, as being that they may represent the Lord in respect to the glorification of His Human, and the consequent influx into the heavens and into the church; for the anointing was representative of the glorification of His Human, and the filling of the hand was representative of His influx from this into the heavens and the church. That anointing represented the Divine good of the Lord in His Divine Human, (n. 9954); consequently glorification, which is the unition of the Divine Human with the Divine Itself called "the Father," (n. 10053); and that the filling of the hand represented the Divine power of the Lord through Divine truth in the heavens and the church, and its capability of communication and reception there, thus its influx, (n. 10019). . According to all that I have commanded thee. That this signifies according to the laws of Divine order, is evident from the signification of "commanding," when said of Jehovah, that is, the Lord, as being according to the laws of Divine order; for whatever the Lord commands is according to Divine order, thus according to its laws, because the Divine truth that proceeds from the Lord’s Divine good in the heavens, thus the Lord there, is order itself; and therefore everything that the Lord commands is a law of order. That the laws of order are Divine truths of the Lord, (n. 1728, 2258, 2447, 5703, 7995, 8512, 8700, 8988). . Seven days shalt thou fill their hand. That this signifies a representative of the full and complete power of the Lord in the heavens through influx from the Divine good of the Divine love of His Divine Human, is evident from the signification of "seven days," as being a full state, or what is full and complete (n. 6508, 9228); and from the signification of "filling the hand," as being a representative of the Divine power of the Lord in the heavens, and the capability of its communication and reception there (n. 10019). And as this is effected by influx from the Divine good of His Divine love, from His Divine Human, therefore this also is signified. EXODUS 29:19-35 previous - next - text - summary - Exodus - Full Page
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