Spiritual Meaning of EXODUS 29:4-9
[2] The case herein is this. There are three things that follow or succeed in order, which three in the heavens are called the Celestial, the Spiritual, and the Natural thence derived. The celestial is the good of love to the Lord; the spiritual is the good of charity toward the neighbor; and the natural thence derived is the good of faith. The celestial, which is the good of love to the Lord, constitutes the inmost or third heaven; the spiritual, which is the good of charity toward the neighbor, constitutes the middle or second heaven; and the natural thence derived which is the good of faith, constitutes the ultimate or first heaven. As the garments of Aaron represented the Lord‘s spiritual kingdom (n. 9814), it is evident from what has been said what the tunic represented, and what the robe, and what the ephod; namely, that the tunic represented the uniting medium of the spiritual kingdom with the celestial kingdom, and therefore it was distinguished by the girdle from the robe and the ephod, which represented the spiritual kingdom, internal and external. Concerning the tunic, (n. 9826, 9942); concerning the robe, (n. 9825); and concerning the ephod, (n. 9824).
[3] An idea of this subject can also be had from what has been previously shown concerning the Tent of meeting, by which was represented heaven wherein is the Lord. By its inmost, where was the ark of the Testimony, was represented the inmost or third heaven; by the Habitation, which was outside the veil, was represented the middle or second heaven; and by the court, the first or ultimate heaven; thus also the celestial, the spiritual, and the derivative natural. But the uniting medium of the inmost heaven and the middle heaven was represented by the veil between the holy place and the holy of holies, in like manner as by the tunic upon Aaron. Concerning the inmost of the Tent where was the ark, (n. 9485); concerning the Habitation which was outside the veil, (n. 9594, 9632); concerning the court, (n. 9741); and concerning the veil, as being the uniting medium of the inmost and middle heavens, (n. 9670, 9671).
[4] A still better idea of all this can be formed from the correspondence of man with the heavens, in that there is a correspondence of all things in man with all things in the heavens. The head with man corresponds to the inmost or third heaven, where is celestial good; the breast as far as the loins corresponds to the middle or second heaven, where is spiritual good; and the feet correspond to the ultimate or first heaven, where is natural good. But the neck is by correspondence the uniting medium of the inmost and middle heavens (n. 9913, 9914), in like manner as was the veil in the Tent. For all the representatives in nature bear relation to the human form, and have a signification according to their relation to it (n. 9496). From all this it can now be seen why the tunic was kept distinct by the girdle from the robe and the ephod, and also why the robe is called "the robe of the ephod."
. And the ephod. That this signifies the ultimate of the spiritual kingdom, is evident from the signification of "the ephod," as being the ultimate of the spiritual kingdom (n. 9824). . And the breastplate. That this signifies Divine truth shining forth from the Lord’s Divine good, is evident from what was shown above concerning the breastplate (n. 9823, 9863-9873, 9905). . And thou shalt set the miter upon his head. That this signifies the Divine wisdom, is evident from the signification of "the miter," as being intelligence, and when said concerning the Lord, who is represented by Aaron, as being Divine wisdom (n. 9827). . And shalt put the crown of holiness upon the miter. That this signifies the Lord‘s Divine Human, is evident from what was said above (n. 9930, 9931) about the plate of gold on which was engraved "Holiness to Jehovah," which is here called "the crown of holiness." . And thou shall take the oil of anointing. That this signifies a representative of inauguration into Divine good, is evident from the signification of "oil," as being the good of love, and in the supreme sense the Divine good of the Divine love in the Lord; and from the signification of "anointing," as being inauguration to represent this good (n. 9947, 9954). . And shalt pour it upon his head, and anoint him. That this signifies a representative of the Divine good in the Lord as to the whole Human, is evident from the signification of "pouring oil upon Aaron’s head," as being the Divine good upon the whole Human of the Lord; for by "oil" is signified the Divine good (n. 4582, 9474), by "Aaron" the Lord as to Divine good (n. 9806), and by the "head" the whole Human; and from the signification of "to anoint," as being a representative of this thing (n. 9474, 9954). That the "head" denotes the whole Human, or the whole man, is because everything of man descends from the head, for the body is a derivation thence, and therefore that which man thinks and wills, which is done in the head, is presented in effect in the body. The head is like the supreme or inmost in the heavens, which descends and flows into the heavens that are beneath, and produces and derives them. Therefore also the head with man corresponds to the inmost heaven, the body as far as the loins to the middle heaven, and the feet to the ultimate heaven. In a word, that which is inmost is the only thing in the derivatives that essentially lives. From this it is evident that as the Divine is the inmost of all things, or what is the same, the supreme of all things, it is the one only thing from which is the life of all things, and therefore in so far as a man receives of the Divine, so far he lives.[2] Moreover the oil with which the priest was anointed flowed down from the crown of the head into the body, as can be seen in these passages:--
Like the good oil upon the head, coming down into Aaron‘s beard, that cometh down upon the mouth of his garments (Ps. 133:2).
A woman poured an alabaster box of balm upon the head of Jesus as He lay, and Jesus said, She hath poured this balm upon My body for the burying (Matt. 26:7, 12).
There came a woman having an alabaster box of ointment of spikenard very precious, and breaking the alabaster box, she poured it upon the head of Jesus; and Jesus said, She hath come beforehand to anoint My body for the burying (Mark 14:3, 8).
From all this also it is evident that "to anoint the head" denotes to anoint the whole body.
[3] That by the "head" is meant the whole man, is also evident from many passages in the Word, as the following:--
The redeemed of Jehovah shall return, and shall come unto Zion with singing; and everlasting joy upon their heads (Isa. 35:10).
The precious things of the products of the sun, the chief things of the mountains of the east, and the precious things of the earth, for the head of Joseph, and for the crown of the head of the Nazirite of his brethren (Deut. 33:14-16).
The storm of Jehovah shall rush upon the head of the wicked (Jer. 30:23).
I will put their way on their head (Ezek. 11:21; 16:43; 22:31; Joel 3:4, 7; Obad. 1:15).
Woe to those who made kerchiefs upon the head of even stature to hunt souls (Ezek. 13:18).
God shall bruise the head, the hairy crown (Ps. 68:21).
From all this it is now evident that by the "head" is signified the whole man, and thus that by "pouring oil upon Aaron’s head" is signified the Divine good in the Lord upon the whole Human. That when the Lord was in the world He made Himself Divine truth, and when He departed out of the world He made Himself Divine good, (n. 9315, 9199).
. And thou shalt bring near his sons. That this signifies the conjunction of the Divine truth that proceeds from the Lord‘s Divine good, is evident from the representation of the sons of Aaron, as being the Divine truth that proceeds from the Lord’s Divine good (n. 9807); and from the signification of "bringing near," as being conjunction (n. 9806, 10001). . And shalt clothe them with tunics. That this signifies a representative of the proceeding Divine spiritual, is evident from the signification of the "tunics for the sons of Aaron," as being the Divine truth that proceeds from the Divine spiritual that is represented by the tunic of Aaron (n. 9947). . And thou shalt gird them with a belt. That this signifies a bond of conjunction, that all things may be kept in connection, and thence in the heavenly form, is evident from the signification of the "belt," as being an external bond holding together all the truths and goods of faith in connection and in form (n. 9341, 9828, 9837, 9944). . Aaron and his sons. That this signifies the Lord as to Divine good and the Divine truth thence proceeding, is evident from the representation of Aaron, as being the Lord as to Divine good (n. 9806); and from the representation of the sons of Aaron, as being the Lord as to the Divine truth thence proceeding (n. 9807). . And shalt bind the tiaras on them. That this signifies intelligence from wisdom, is evident from the signification of "tiaras," as being intelligence from wisdom (n. 9949). . And the priesthood shall be to thee. That this signifies the Lord as to the work of salvation in successive order, is evident from the signification of "the priesthood," as being a representative of the Lord as to all the work of salvation (n. 9809). That it denotes in successive order is because the subject here treated of is the priesthood of the sons of Aaron, and by his sons are represented the things which proceed, thus which succeed in order (n. 9807). The case herein is this. The priesthood which is represented by Aaron, is the work of salvation of those who are in the Lord‘s celestial kingdom, which kingdom is properly understood in the Word by the "kingdom of priests; "but the priesthood which is represented by the sons of Aaron, is the work of salvation of those who are in the Lord’s spiritual kingdom, which proceeds next from His celestial kingdom. Hence it is that by the "priesthood" is here meant the Lord‘s work of salvation in successive order. But the priesthood which is represented by the Levites is the Lord’s work of salvation again proceeding from the former.[2] There are three things which succeed in order: the celestial, which is the good of love to the Lord; the spiritual, which is the good of charity toward the neighbor; and the natural thence derived, which is the good of faith. And because there are these three which succeed in order, there are also three heavens, and in them goods in this order. The work of salvation of those who are in celestial good is represented by the priesthood of Aaron; the work of salvation of those who are in spiritual good is represented by the priesthood of the sons of Aaron; and the work of salvation of those who are thence in natural good is represented by the priesthood of the Levites. And as the things that succeed in order proceed from the good of love to the Lord, which is represented by Aaron and his priesthood, therefore it is said of the Levites that they were "given to Aaron," for the things that proceed belong to that from which they proceed, because the things proceedent or successive derive their being from it, according to what was said just above (n. 10011). That the Levites were given to Aaron and his sons in order that they might perform the ministry of the priesthood under them, (Numbers 3:1-51).
. For a statute of an age. That this signifies according to the eternal laws of order, is evident from the signification of "a statute," as being a law of order (n. 7884, 7995, 8357); and from the signification of "an age," as being eternal. . And thou shalt fill the hand of Aaron and the hand of his sons. That this signifies inauguration to represent the Divine power of the Lord through Divine truth from Divine good, is evident from the signification of "filling the hand," as being to inaugurate to represent the Lord as to Divine truth from Divine good, and as to the power thence derived. There were two things by which inauguration into the priesthood was effected - anointing, and filling the hand; by anointing was effected inauguration to represent the Lord as to Divine good, for the oil by which the anointing was done signifies the good of love (n. 10011); and by filling the hand was effected inauguration to represent the Lord as to Divine truth from Divine good, thus as to power. For by the "hand" is signified power (n. 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153); and "hand" is predicated of the truth which is from good (n. 3091, 3563, 4931, 8281, 9025), because all power is of truth from good (n. 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643). And as the head and the whole body exercise their power by the hands, and power is the activity of life with man, therefore by "hand" is also signified whatever pertains to man, thus the man himself in so far as his action is concerned (n. 9133); from all which it can be seen what is signified by "filling the hand." That the Lord alone has all power, and that an angel, spirit, or man has none at all, save what is from the Lord, (n. 8200, 8281, 9327, 9410, 9639). That by these two things - anointing and the filling of the hand - inauguration into the priesthood was effected, was because all things whatsoever that are and come forth in the heavens and on earth, bear relation to good and to truth.[2] How the filling of the hand was effected is described in this chapter (verses 9-36), and also in (Leviticus 8:22-36). It was effected by means of the second ram, which is therefore called "the ram of filling." The process of filling was that the ram should be slain, that some of his blood should be put upon the earlap of the right ear, the thumb of the right hand, and the great toe of the right foot, of Aaron and his sons; that some of the blood from the altar, and of the oil of anointing, should be sprinkled upon Aaron and his sons, and upon their garments; that the fat, the tail, the fat upon the intestines, the caul of the liver, the kidneys and their fat, and the right shoulder, of that ram; also the bread, the cakes, and the wafers of unleavened things from the basket; should be put upon the palms of Aaron and his sons, and should be waved, and afterward be burnt upon the burnt-offering of the first ram; that the breast after it was waved, and the left shoulder, should be for Aaron and his sons, and the flesh cooked in a holy place and the bread remaining in the basket, should be eaten by them at the door of the Tent of meeting. This was the process of filling the hands; but what the particulars signified will of the Lord‘s Divine mercy be told in what follows.
[3] The Divine power of the Lord, which was represented by the filling of the hands of Aaron and his sons, is the Divine power of saving the human race; and the power of saving the human race is power over the heavens and over the bells. For man is saved by this power of the Lord, and not by any other; because all the good which is of love, and all the truth which is of faith, flow in through the heavens from the Lord, and they cannot flow in unless the hells are removed, for all evil, and from this all falsity, are from the hells. Man is saved by the removal of the evils and the derivative falsities that are from the hells, and by the influx then of the good of love and of the truth of faith through heaven from the Lord. That when the Lord was in the world He subjugated the hells, and reduced the heavens into order, and acquired to Himself Divine power over them, (n. 9486, 9715, 9809, 9937, 9528). This power of the Lord is what was represented by the filling of the hands of the priests; for by the "priesthood" was signified all the work of the Lord’s salvation (n. 9809).
[4] That the Lord has this power He Himself teaches in plain words in these passages:--
All power has been given to Me in the heavens and on earth (Matt. 28:15).
Jesus said to the seventy who said that the demons were obedient to them, Behold I give you power to tread upon serpents and upon scorpions, and over all the power of the enemy; that nothing at all shall harm you. All things have been delivered to Me by My Father (Luke 10:19, 22).
By these words is described the power of the Lord over the hells; "demons" denote those who are in the hells; "serpents and scorpions" denote evils and the falsities of evil; "to tread upon them" denotes to destroy these evils and falsities; the hells are also meant by "the enemy over which they were to have power."
[5] That the Lord acquired this power when He was in the world, is evident in Isaiah:--
Who is this that cometh from Edom, marching In the multitude of his strength, great to save? Mine own arm performed salvation to Me; therefore He became their Saviour (Isa. 63:1, 5, 8);
that these things are said of the Lord, is known in the church In like manner those said elsewhere in these passages:--
His own arm performed salvation to Him, and His righteousness uplifted Him. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head; and the Redeemer came to Zion (Isa. 59:16-21).
The saying of Jehovah unto my Lord, Sit Thou at My right hand, until I make Thine enemies a stool for Thy feet. Jehovah shall send forth the scepter of Thy strength out of Zion; rule Thou in the midst of Thine enemies; the Lord is at Thy right hand (Ps. 110:1, 2, 5).
That these things are said of the Lord, He Himself teaches in (Matthew 22:43). His dominion over the hells is described by "sitting at the right hand;" for by "the right hand" is signified the power possessed by Divine truth from Divine good. The hells and the evils and falsities therefrom are the "enemies who were to be made a stool for His feet," and also the "enemies in the midst of whom He was to rule."
[6] That the "right hand of Jehovah" denotes Divine power, is evident from many passages in the Word; as in the following:--
Thy right hand, O Jehovah, is become great In power; Thy right hand, O Jehovah, breaketh in pieces the enemy (Exod. 15:6).
O God, Thou givest me the shield of salvation, and Thy right hand holdeth me up (Ps. 18:35).
Their arm did not save them; but Thy right hand, and Thine arm, and the light of Thy faces (Ps. 44:3);
it is said "Thy right hand, and Thine arm, and the light of Thy faces," because the "right hand" denotes power, the "arm" denotes strength, and the "light of the faces" denotes Divine truth from Divine good. That the "arm" denotes strength, (n. 4932, 4934, 4935, 7205); that "light" denotes Divine truth, (n. 9548, 9684); and that "the faces of Jehovah" denote Divine good, (n. 222, 5585, 9306). Again:--
O God, Thy right hand upholdeth me (Ps. 63:8).
O Jehovah, Thou hast an arm with might; strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).
Jehovah hath sworn by His right hand, by the arm of His strength (Isa. 62:8).
O Jehovah let Thy hand be for the man of Thy right hand, for the son of man Thou hast made strong for Thyself; then will we not go back from Thee (Ps. 80:17, 18).
[7] From all this it can now be seen what is meant by the words of the Lord in these passages:--
Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64).
Henceforth shall the Son of man set on the right had of the power of God (Luke 22:69).
That "the Son of man" denotes the Lord as to Divine truth, see in n. 9807; and that "the right hand" denotes Divine power, is evident from what has now been shown; therefore also it is called "the right hand of power," and "the right hand of might." From all this it is now evident what was represented by the anointing of Aaron and of his sons, and what by the filling of their hands; namely, by the anointing, the Divine good of the Divine love in the Lord (n. 9954); and by the filling of their hands, the Divine truth and the Divine power thence derived. That Divine good has all power through Divine truth, and that the Lord alone has this power, may be seen in the passages cited above; therefore also in the Word of the Old Testament the Lord is called "Hero," a "Man of War," and also "Jehovah Zebaoth," or "of armies."
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