Spiritual Meaning of EXODUS 30:17-21
[2] From all this it is again evident that the things which were instituted among the Israelitish nation were external things that represented internal ones, and that these internal things were the real holy things of the church among them, and not the external things without the internal things. But that this nation nevertheless made all holiness to consist in the external things, and nothing of it in the internal things, is evident from the words of the Lord in the Gospel of Matthew as follows:--
Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and intemperance. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, and the outside also shall become clean. Ye make yourselves like unto whitened sepulchres, which indeed appear beautiful outwardly, but within are full of dead men‘s bones and of all uncleanness (Matt. 23:25-27; Mark 7:2-8; Luke 11:39).
[3] That the "laver" signifies the natural, is because by washing therein is signified purification from evils, and purification from evils is effected in the natural; and moreover by vessels in general is signified what is of the natural man (n. 3068, 3079, 9394), because the natural is the recipient of the spiritual things of the internal man. By the natural is meant the external of man, that is, what is called the external man. It may seem strange that by the "laver" is signified the natural of man; but be it known that the subject here treated of in the internal sense is purification from evils, and it is man that is purified; hence it follows that something of man is signified by that in which the washing, by which is signified purification, was effected. That this is the natural is because as already said, purification is effected in this. Moreover all things which were built up for the sake of worship among the Israelitish and Jewish nation signified things of heaven and the church, consequently such as belong to man; for unless they had signified something with man, they would not have represented any. thing.
[4] As by the "laver" is signified the natural of man; by the "waters in the laver," the truths which are of faith; and by "washing," purification from evils; it can from this be known what was signified by the brazen sea near the temple, and what by the twelve oxen which bore it; and likewise by the ten other lavers also placed near the temple, and by the lions, the oxen, and the cherubs engraved on them, also by the wheels like those of a chariot under them. The signification of all these things is evident when it is known what is signified by a laver, by water, and by washing, and when it is further known how the case is with purification from the evils in man, for each and all were representative of celestial and spiritual things.
[5] The brazen sea made by Solomon, and set near the temple, is thus described:--
He made the molten sea of ten cubits from brim to brim, round in compass, the height five cubits; and a line of thirty cubits compassed it round about. And under the brim of it round about were wild gourds, for ten cubits, compassing the sea round about. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward. Its thickness was a hand-breadth; and the brim thereof was according to the work of the brim of a cup, the flower of a lily; it held two thousand baths. And the sea was set on the right shoulder of the house eastward over against the south (1 Kings 7:23-26, 39).
[6] This vessel or laver is called a "sea," because by the "sea" is signified memory-knowledge in general, and all memory-knowledge belongs to the natural of man. That the "sea" denotes memory-knowledge in general, (n. 28, 2850, 8184); and that this knowledge belongs to man’s natural, (n. 1486, 3019, 3020, 3309, 3310, 5373, 6004, 6023, 6071, 6077, 9918). The reason why this laver was "according to the work of the brim of a cup" was because by a "cup," a "bowl," or a "goblet," is also signified the memory-knowledge that belongs to the natural or sensuous of man (n. 9557, 9996). By the "twelve oxen" were signified all the goods of the natural and sensuous man in the complex, because they were for a base, and by a "base" is signified that which is ultimate, and supports. That "twelve" denotes all things in the complex, (n. 3272, 3858, 3913); and that an "ox" denotes the good of the natural man, (n. 2781, 9135).
[7] That they looked to all the quarters of the world was because the good of the natural man is the receptacle of all things that flow in from the world, as well those which relate to goods as those which relate to truths. The diameter of "ten cubits" signified what is full (n. 3107); and the circumference "thirty cubits" signified a full and complete complex (n. 9082); "two thousand baths" signified the conjunction of good and truth, thus purification and regeneration, for regeneration is nothing else than the conjunction of good and truth; "two thousand" signify the same as "two," for multiplied numbers signify the like as the simple ones from which they are compounded (n. 5291, 5335, 5708, 7973); and "two" denotes conjunction (n. 5194, 8423). The brazen sea being set "on the right shoulder of the house toward the east over against the south" signified that it looked to the Lord, for the Lord is the "East" (n. 101, 9668); the "horse" or temple denotes heaven and the church where the Lord is (n. 3720). From all this it can now be seen what was signified by the brazen sea, consequently what by the laver, namely, the natural of man, in which is purification.
. And its base of brass. That this signifies the good of the ultimate of the natural, which is the good of the sensuous, is evident from the signification of the "base" of the laver wherein was water for washing, as being the ultimate of the natural, which is called the sensuous; and from the signification of "brass," as being good (n. 10235). That the "base" denotes the ultimate of the natural, which is called the external sensuous, is because by the laver which is above it is signified the natural in which is purification, consequently by that which is beneath is signified what is in the lowest place; that is, in the ultimate, thus the external sensuous of man. The natural of man is external, middle, and internal; the external of the natural communicates with the world, and is called the external sensuous; the internal natural is what communicates with the internal man, which is in heaven; the middle natural is that which conjoins the two; for where there are an external and an internal, there must be a conjoining intermediate. That man has an external, a middle, and an internal natural, (n. 4009, 4570, 5118, 5120, 5649, 9216).[2] By the sensuous, which is the ultimate of the natural, is properly meant that which is called the "flesh," and which perishes when man dies, thus what has served man for his functions in the world; as the sensuous of sight, hearing, smell, taste, and touch. That this sensuous is the ultimate plane, in which the life of man terminates, and on which it reposes as a base, is evident, for it stands forth directly in the world, and through it as the outermost the world enters, and heaven departs. But this sensuous is common to man with brute animals, whereas the external sensuous which man has not so much in common with them, and yet is an external sensuous, is that which man has in his memory from the world, and is constituted of merely worldly, bodily, and earthly things there. The man who thinks and reasons from these things alone, and not from interior things, is called a sensuous man. This sensuous remains with man after death, but is quiescent; and this external sensuous is what is properly signified by the "base."
[3] The nature of this sensuous was represented by the bases of the ten lavers, which were set near the temple, and which are thus described:--
Solomon made the ten bases of brass; four cubits the length of each base, and four cubits the breadth; three cubits the height. Upon the closures that were between the flights of steps were lions, oxen, and cherubs; and upon the flights of steps in like manner above. Moreover each base had four wheels and tables of brass; and its four corners had shoulders: beneath the laver were the shoulders molten. The work of the wheels was like the work of a chariot wheel; their hands, and their backs, and their tires, and their spokes, were all molten. After this manner he made the ten bases; all of them had one casting, one measure, one proportion. Then he made the ten lavers of brass; each laver contained forty baths; each laver was four cubits (1 Kings 7:27-39).
[4] The nature of the external sensuous in man is here described by representatives, and especially the protection of the Lord lest man should enter into the things of heaven or of the church from his sensuous, thus from the world, because this is contrary to Divine order. For the world cannot enter into heaven, but heaven can enter into the world, which comes to pass when the Lord inflows through heaven with man, and enlightens him, teaches him, and leads him, by means of the Word. That to enter from the world into the things of heaven is contrary to Divine order, can be seen from those who enter from their sensuous, thus from the memory-knowledges which enter from the world, in that they believe nothing whatever.
[5] Protection to prevent this is signified by the lions, the oxen, and the cherubs, for by "lions" is signified protection lest truths enter, "lions" denoting truths in their power (n. 6367, 6369); by "oxen" is signified protection lest goods enter, for "oxen" denote goods in their power (n. 2781). That by "cherubs" is signified the protection of the Lord lest this be done, see (n. 308, 9509); also that the "shoulders" of which mention is made denote power and resistance, (n. 1085, 4931-4937, 9836). By the "wheels as of a chariot" is signified the capacity of being wise when all things enter from heaven, for thus all things advance according to order, because the "wheels" of a chariot denote the capacity of advancing, thus of learning (n. 8215, 9872); and "chariots" denote what belongs to the doctrine of heaven and the church (n. 5321, 8215)
[6] What the sensuous man is, may again be briefly told. He is called a sensuous man who thinks only from such things as are in the memory from the world, and who cannot be raised toward interior things; such especially are they who believe nothing about heaven and the Divine because they do not see them, for they trust solely in the senses; and what does not appear before the senses they believe to be nothing. Such people closely approach the nature of brute animals, which also are led solely by the external senses; nevertheless they are cunning and skilful in acting and reasoning; but they do not see truth from the light of truth. Such were formerly called serpents of the tree of knowledge, and such for the most part is the infernal crew. But what the sensuous man is, and what the sensuous itself, (n. 9331, 9726, 9730, 9731, 9922, 9996); and what it is to be raised above sensuous things, or to be withdrawn from them, in those cited in (n. 9922).
[7] The good of the sensuous, which is signified by the "base of brass," is what is called the pleasure and delight that affect the imaginative thought, which thought is merely from what is earthly, bodily, and worldly; and it is distinguished from other delights by the fact that it looks to no other uses than those of self, or for the sake of self. For the sensuous man is in the love of self and of the world, and his delights belong to these loves. And because the loves of the sensuous man are of this nature, it is evident that he is more skilful than others in reasoning and in acting for the sake of profits and honors. For his body burns with the fire of this love, and this fire kindles a light which is called natural light; and when this has been kindled to brightness, then the light of heaven, which is of the interior man, is completely obscured; consequently the things of this light, being in thick darkness, are said to be nothing. It is otherwise with those who act from the fire of heaven, and think from the light of this fire. From all this it can be seen what is meant by the good of the sensuous, which is signified by the "base" of the laver.
. For washing. That this signifies purification from evils and falsities, is evident from the signification of "washing," as being purification from evils and falsities (n. 3147, 5954). As in what now follows the subject treated of in the internal sense is purification from evils and falsities by means of the truths of faith, it shall be briefly told how this is; for by "washing" is signified purification; by "waters" are signified the truths of faith; and by the "laver" containing the water is signified the natural, because all spiritual purification is effected in the natural. Man has an external and an internal; the external is called the natural, and also the natural man; and the internal is called the spiritual, and also the spiritual man, for the reason that the internal of man is in the spiritual world where spirits and angels are, and his external is in the natural world where men are. Both the internal and the external man are purified, the internal in heaven, and the external while the man lives in the world, thus in the natural which is in the world.[2] The reason why purification goes on in the natural at that time, is that the truths of faith come to clear perception in the natural; for there they are among the memory-knowledges, or things of the memory, which are clearly perceived when they are thought of. But this is not the case with the things that are thought of in the internal man; these do not come to clear perception while the man is in the world, because the ideas in the internal man are spiritual. Hence it is that purification is effected in the natural. That it is effected by means of the truths of faith can be seen from the fact that those who are being purified must not only know what evil and falsity are, but must also acknowledge them, and then hold them in aversion and shun them. When this is done, then for the first time is the man purified from them; and evils and falsities cannot be known, thus cannot be acknowledged, except in the natural by means of the truths of faith; for these truths teach what things are evil and false, and thus make them manifest. He who believes that he is purified from evils and falsities before he sees and acknowledges them in himself, is very much mistaken (n. 8388, 8390).
[3] It was said that it is in the natural that a man knows his evils and falsities by means of the truths of faith; that is, he knows them in the external man, but not in the internal; the reason is that the ideas of thought in the internal man are spiritual, and spiritual ideas cannot be comprehended in the natural, for they are intellectual ideas which have no such objects as are in the material world; nevertheless these spiritual ideas, which are proper to the internal man, flow into the natural ideas which belong to the external man, and produce and make them, which is done by means of correspondences. But concerning the spiritual ideas which belong to the internal man, of the Lord‘s Divine mercy more will be said when heaven is described, with the spirits and angels there, for they think by means of spiritual ideas, and also converse with each other by means of them.
. And thou shalt put it between the Tent of meeting and the altar. That this signifies that there may be the conjunction of truth and good, is evident from the signification of "between the Tent of meeting and the altar," as being the conjunction of truth and good (n. 10001, 10025). The reason why the laver was set between the Tent of meeting and the altar, and Aaron and his sons there washed their hands and their feet, was that there might be represented the purification of the heart, and regeneration, which in its essence is the conjunction of truth and good; for the conjunction of truth and good is heaven itself with man; wherefore also heaven is compared in the Word to a marriage. This conjunction is effected by means of the truths of faith, because these teach how man ought to live; and therefore when he lives according to the truths of faith, the conjunction of truth and good is effected, truth being then made good by means of the life. The life of truth is good. This is also meant by man’s being regenerated "by water and the spirit," "water" denoting the truth of faith; and "the spirit," a life of this. That regeneration is the conjunction of truth and good, (n. 2063, 3155, 3158, 3607, 4353, 5365, 5376, 8516, 8517, 8772, 10067). . And thou shalt put waters therein. That this signifies the truths of faith, through which there is purification in the natural, is evident from the signification of "waters," as being the truths of faith (n. 28, 739, 2702, 3058, 3424, 4976, 5668, 8568, 9323); and from the signification of the "laver," as being the natural (n. 10235). He who does not know that "waters" signify the truths of faith, will fail to comprehend many passages in the Word; as what is signified by the statement that "unless a man is born of water and of the spirit, he cannot enter into the kingdom of God" (John 3:5). They who by "water" in this passage understand nothing but water, believe that the water of baptism is that by which man is regenerated; when yet the water contributes nothing to regeneration; but the truth of faith and the good of love; for water merely washes away the uncleanness of the body, and by no means the evils of the heart.[2] He who does not know that "waters" signify the truths of faith, cannot know what baptism signifies; for he believes that this external rite saves man, when yet this external thing effects nothing; but the internal thing that is signified, which is regeneration by means of the truths of faith. For they who are of the church are distinguished by baptism from all others in the whole world, because they can be regenerated by means of the truths of faith, but not those who are outside the church, seeing that within the church is the Word, in which are the truths of faith.
[3] He who does not know that "waters" signify the truths of faith, cannot know what is meant by "the waters that were above the expanse, and the waters that were under the expanse" (Gen. 1:6-10), when yet by "the waters above the expanse" are signified the truths of faith in the internal man; and by "the waters under the expanse," the truths of faith in the external man; for the subject treated of in that chapter is the new creation of the man of the Most Ancient Church, thus his regeneration
[4] He who does not know that "waters" signify the truths of faith, cannot know either what is signified by "waters" in these passages:--
Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up into eternal life (John 4:13).
The poor and the needy seek water, but there is none, and their tongue faileth for thirst. I will open rivers on the hillside, and I will set fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:17, 18).
They shall not thirst, He shall cause the waters to flow out of the rock for them; and He shall cleave the rock that the waters flow out (Isa. 48:20, 21).
And very frequently elsewhere. But see what has been previously said and shown on this subject; as, That purification from evils and falsities is effected by means of the truths of faith (n. 2799, 5954, 7044, 7918, 9089, 10229): As also regeneration (n. 9959) That "baptism" signifies regeneration by means of the truths of faith (n. 4255, 5120, 9089): That purification is effected in the natural (n. 3147, 9572): And also regeneration (n. 9325).
. And Aaron and his sons shall wash from it. That this signifies a representative of the purification and regeneration of man by the Lord, is evident from the signification of "washing," as being purification (n. 10237); from the representation of Aaron, as being the Lord as to Divine good celestial (n. 9806, 10068); and from the representation of the sons of Aaron, as being the Lord as to Divine good spiritual (n. 9807, 10068); from which it is evident that by Aaron and his sons "washing from the laver" is signified a representative of the purification of man by the Lord. That it is also a representative of regeneration, is because regeneration also was represented by washing, but by the washing of the whole body, which washing was called "baptizing". That "baptizing," or "baptism," signifies regeneration, (n. 4255, 9088).[2] But regeneration differs from purification in that regeneration precedes, and purification follows; for no one can be purified from evils and falsities except the man who is being regenerated, and after he has been regenerated; for he who has not been regenerated is indeed withdrawn from evils in so far as he allows; but he is not purified from them, for he is always cure. It is otherwise with the regenerate man, who is being purified from day to day, which is meant by the Lord‘s words to Peter:--
He that hath been washed needeth not save to be washed as to his feet, and so is wholly clean (John 13:10);
"he who hath been washed" signifies one who is regenerate.
[3] That the washing of everything was called" baptizing," is evident in (Mark 7:4); and the washing of the whole body, in (Matthew 3:13-16; Mark 1:9; 2 Kings 5:10, 14). The Jordan, in which the washings took place, which were baptizings (Matt. 3:6-13; Mark 1:5; 2 Kings 5:10, 14), signified the natural (n. 1585, 4245). By the washing of baptism is also signified temptation (Matt. 20:21-23), because all regeneration is effected by means of temptations (n. 5036, 5773, 8351, 8958, 8959).
[4] A few words shall be added to say why the Lord, when He was in the world, Himself also wished to be baptized, when yet by baptizing is signified the regeneration of man by the Lord. It was because the baptizing of the Lord Himself signified the glorification of His Human; for in the Word that which signifies the regeneration of man signifies also the glorification of the Human in the Lord, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4401, 5688). Therefore when the Lord suffered John to baptize Him, He said:--
Thus it becometh us to fulfil all the righteousness of God (Matt. 3:15);
"to fulfil all the righteousness of God" denotes to subdue the hells by His own power, and reduce them and the heavens into order, and at the same time glorify His Human; which things were done by means of temptations admitted into Himself, thus by means of continual combats with the hells, even to the last on the cross. That this is the "righteousness" which the Lord fulfilled, (n. 9486, 9715, 9809, 10019, 10152). The like things are also signified by "all things being fulfilled which were written concerning the Lord in the Law and the Prophets" (Luke 18:31; 22:37; 24:44); and by the Lord’s coming "to fulfil all things of the Law" (Matt. 5:17, 18).
[5] He who does not know the arcana of the Word believes that the Lord became righteousness by fulfilling all things of the Law, and that by this fulfilment He set free the human race from the yoke of the Law, thus from damnation. But this is not the meaning of these words; but that He became righteousness through the subjugation of the hells, the reduction of the heavens into order, and the glorification of His Human; for by this He introduced Himself into power, so that He could, from His Divine Human, eternally subjugate the hells, and keep the heavens in order, and so regenerate man, that is, deliver him from the hells, and save him.
. As by "washing" is also signified regeneration, some thing further shall be said about this. He who does not know that the Lord, both in the Prophets and in the Evangelists, spoke by correspondences, consequently that in the Word there is an internal sense, cannot possibly know what is meant by the Lord‘s words in John:--Verily, verily, I say unto thee, except a man be born of water and the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; but that which is born of the Spirit is spirit. The Spirit bloweth where it willeth, and thou hearest the voice thereof, but "knowest not whence it cometh and whither it goeth; so is everyone that is born of the Spirit (John 3:5, 6, 8).
[2] If these words are unfolded by means of correspondences, it is plain what their meaning is, for they are arcana of heaven. By correspondence "water" is the truth of faith which comes to clear perception in the natural man; "the Spirit" is the Divine truth which flows in from the Lord through the internal of man into his external or natural, whereby the man who is being regenerated has the life of faith; "the flesh" is what is man’s own, which is nothing but evil; by "the Spirit blowing where it willeth" is signified that the Lord in mercy gives new life by means of the Divine truth; by "hearing the voice thereof" is signified that these things come to perception in the external or natural man; "the voice" denotes what is announced from the Word; by "not knowing whence it cometh and whither it goeth" is signified that man does not know how regeneration is effected, for it is effected by the Lord by means of countless and unutterable secret things.
[3] That by correspondence "waters" are truths of faith, see n. 28, 739, 2702, 3058, 3424, 4976, 5668, 8568, 9323, 10238; also that "the Spirit" is Divine truth, from which is the life of faith (n. 9229, 9818); that "flesh" is what is man‘s own, which is nothing but evil (n. 8409); that "breathing" is the state of the life of faith (n. 9281); that the "voice" is what is announced from the Word, thus truth therefrom (n. 9926); that "hearing" is perception (n. 9311, 9926); that "to come and to go," or to enter in and go out, is the state of the thing from beginning to end (n. 9927); that the secret things of regeneration are countless and unutterable (n. 3179, 3573, 5398, 9334, 9336); and that what goes on in the internal man is not perceived while the man is in the world, but only what is in the external or natural man (n. 10236).
. Their hands and their feet. That this signifies the interiors and exteriors of man, is evident from the signification of "hands," as being the interiors of man; and from the signification of "feet," as being the exteriors of man, thus his natural things, for these are exterior. That the "feet" denote what is natural, thus the exteriors of man, (n. 2162, 3761, 3986, 4280, 4938-4952, 9406). But that the "hands" denote the interiors is because the higher things of the body extend into the hands, and there terminate, consequently by the "hands" is signified whatever pertains to man, and also his power (n. 10019). But when both the "hands" and the "feet" are mentioned, then there is signified whatever is in the internal and also in the external man, or both spiritual and natural things. For this reason by "lifting up the hand" is signified power in the spiritual; and by "lifting up the foot," power in the natural (n. 5327, 5328); moreover by the extremes of man are signified all that pertains to him (n. 10044), and the extremes are the hands and feet. From all this it can be seen why Aaron and his sons were to wash the hands and feet when they entered into the Tent of meeting, or came near to the altar to minister. . When they enter into the Tent of meeting. That this signifies worship from the good of faith, is evident from the signification of "entering into the Tent of meeting," when said of Aaron and his sons, as being to represent all things of worship from the good of faith. That these things were represented by "entering into the Tent of meeting," was because by "coming near to the altar" were represented all things of worship from the good of love. There are two essentials of Divine worship: the good of faith, and the good of love. Worship is Divine, whether it be from the former good, or from the latter. The good of faith is the good of charity toward the neighbor; and the good of love is the good of love to the Lord. These goods differ from each other as do the spiritual and the celestial, for the nature of which difference see the places cited in (n. 9277). Worship from the good of faith, or from the good of charity toward the neighbor, was represented by the ministration of Aaron and his sons in the Tent of meeting in which there was daily ministration, because by that Tent was represented the heaven where spiritual good reigns; but worship from celestial good, which is the good of love to the Lord, was represented by the ministration of Aaron and his sons at the altar (n. 9963, 9964, 10001, 10025). . They shall wash with waters. That this signifies purification by means of the truths of faith, is evident from the signification of "washing," as being purification from evils and falsities (n. 10237); and from the signification of "waters," as being the truths of faith (n. 10238). He who does not know what is signified by "washing," and what by the "feet" and "hands," cannot know what these words involve, in John:--Jesus poureth water into the basin, and beginneth to wash the disciples’ feet, and to wipe them with the linen towel wherewith He was girded. And He cometh to Simon Peter, who saith unto Him, Dost Thou wash my feet? Jesus answered, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Peter saith to Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been washed, needeth not save to be washed as to his feet, but is wholly clean. Ye are clean already (John 13:5-10).
Who can know what is involved in what the Lord said, "What I do, thou knowest not now, but thou shalt know hereafter"? and, "if I wash thee not, thou hast no part with Me"? and, "he who hath been washed needeth not save to be washed as to his feet, but is wholly clean"?
[2] That the subject here treated of is purification from evils and falsities, cannot be known except from the internal sense, from which it is evident that by "washing" is meant purification from evils and falsities; by the "water in the basin," the truth of faith in the natural; by the "linen towel, with which the Lord was girded and with which He wiped," the Divine truth proceeding from Him; by the " feet" the natural of man; by "washing the head, hands, and feet," regeneration, and in like manner by "him who hath been washed." Thus by "washing the feet" is meant to purify the natural of man, for unless this is purified and cleansed with man while he lives in the world, it can never be purified afterward. for such as the natural of man is when he dies, such it remains. It is not amended afterward, because it is this plane into which the interiors, which are spiritual, flow, it being their receptacle; and therefore when it has been perverted, the interiors are perverted into its image when they flow in. This is as when the eye is injured, or any other organ of sense, or member of the body, in that the interiors then feel and act through the organ or member no otherwise than according to the reception of them there.
[3] That for this reason a man can never be purified unless he is purified in the world in respect to his natural, is meant by the Lord‘s words, "What I do thou knowest not now, but thou shalt know hereafter." That he who has been regenerated is not to be purified except in respect to the natural, is meant by these words, "He that hath been washed needeth not save to be washed as to his feet, and is wholly clean." And that all purification is effected by the Lord alone, by these words, "If I wash thee not, thou hast no part with Me." And that this is effected by means of the Divine truth which proceeds from the Lord, is signified by His "wiping with the linen towel with which He was girded." That a "linen cloth" denotes truth from the Divine, see above (n. 7601); thus the linen cloth with which the Lord was girded denotes the Divine truth from Him. That "water" denotes the truth of faith, (n. 10238); that a "basin" or" laver" in which is water denotes the natural, (n. 10235); that the "washing" of the head, hands, and feet, or of the whole body, denotes regeneration, (n. 10239); and that the "feet" denote the natural of man, (n. 10241). From all this it can be seen again that the Lord spoke by correspondences, thus from the internal sense, because from heaven in which is this sense; and therefore unless the Word of the Lord is understood as to this sense, it is understood but little.
. That they die not. That this signifies lest the representative perish, is evident from the signification of "dying," when said of the ministration of Aaron and of his sons, as being the cessation of the representatives, and consequently of conjunction with heaven (n. 9928). The case herein is this. In the church that existed with that nation, conjunction with heaven, and through heaven with the Lord, was solely by means of representatives, that is, by means of external things that represented internal ones; and therefore as soon as they did not minister according to the prescribed rituals, the representative perished, and with it conjunction with heaven. And when conjunction with heaven perished, they had no protection against hell. Hence the death of the sons of Aaron, Nadab and Abihu, for they put incense upon strange fire (Lev. 10:1, 2), by which was represented worship from some other love than the love of the Lord. Hence their separation from heaven, and extinction. The like would have happened if Aaron or his sons had come near to minister unwashed; for thus they would have represented worship not from heaven, but profane, which is from hell. From all this it is evident that by "dying," when said of the ministration of Aaron and of his sons, is signified the extinction of the representatives, and consequently of conjunction with the heavens. . Or when they come near to the altar to minister, to burn a fire-offering to Jehovah. That this signifies worship from the good of love, is evident from the signification of "coming near to the altar to minister," as being to represent the Lord as to the good of love (n. 9964); and from the signification of "to burn a fire-ring to Jehovah," as being worship from the love of the Lord. For by "burning," or sacrificing, is signified worship (n. 6905, 8936), and by "a fire-offering to Jehovah" is signified what is from the Divine love of the Lord (n. 10055). How the case herein is, (n. 10241). . And they shall wash their hands and their feet. That this signifies the purification of the interiors and the exteriors of man, is evident from what was shown above (n. 10239, 10240), where are the like words. . That they die not, signifies lest the representation perish (n. 10243). . And it shall be to them a statute of an age. That this signifies an eternal law of order, is evident from the signification of "a statute," as being a law of order (n. 7884, 7995, 8537); and from the signification of "an age," as being what is eternal. That "an age" denotes what is eternal, is because by "an age" is meant duration even to the end; and in the internal sense this duration signifies what is eternal; more over the word by which "an age" is here expressed in the original tongue signifies eternity. That "an age" denotes what is eternal, is because "an age," when said in the Word about the church, signifies its duration even to the end; and consequently when it is said of heaven, where there is no end, and when it is said of the Lord, it signifies what is eternal. This is predicated in general of every church, but specifically of the celestial church. Moreover "an age" also signifies the world and life there, and likewise life thereafter to eternity.[2] As regards the FIRST meaning: That "an age" when said of the church, signifies its duration even to the end, is evident from the following passages:--
The disciples said unto Jesus, Tell us what shall be the sign of Thy coming, and of the consummation of the age? (Matt. 24:3);
by "the consummation of the age" is signified the last time of the church, thus its end, when there is no longer any faith because no charity. That this is the consummation of the age, consequently that "an age" denotes the duration of the church even to its end, can be seen from all that was said by the Lord in that chapter, which may be seen unfolded in this work before the chapters of Genesis, from chapter 26 to chapter 40. The like is signified elsewhere by "an age" and its "consummation" in the same Gospel:--
The harvest is the consummation of the age (Matt. 13:39, 40, 49).
I am with you all the days even unto the consummation of the age (Matt. 28:20).
Here also the "age" means the duration of the church from beginning to end.
[3] In Ezekiel:--
They shall dwell upon the land, they and their sons, and their sons’ sons, even to an age; David shall be their prince for an age. My sanctuary shall be in the midst of them for an age (Ezek. 37:25, 28);
these things are said of Israel, by whom in the internal sense is meant the spiritual church; by the "land on which they shall dwell" is also signified the church; by the "sanctuary," everything of the church; and by "David," the Lord; from which it is evident that by "to an age" is signified even to the end. That "Israel" in the Word denotes the spiritual church, (n. 9340); that the "land" denotes the church, (n. 9325); that the "sanctuary" denotes everything of the church, and that it is predicated of the good and truth of the spiritual church, (n. 8330, 9479); and that" David" denotes the Lord, (n. 1888, 9954).
[4] In David:--
Before the mountains were born, and the earth and the world were formed, even from age to age, Thou art God (Ps. 90:2);
by "the mountains being born," and by "the earth and the world being formed," is not meant the creation of the world, but the setting up of the church; for "mountains" in the Word signify celestial love, thus the church in which is this love; the "earth" also, and the "world," signify the church; hence "from age to age" signifies from the setting up of churches to their ends; for churches follow on, one after another, because when one has been ended or vastated another is set up. That a "mountain" denotes celestial love, consequently the church which is in this love, (n. 795, 796, 4210, 6435, 8758); and that "land" denotes the church specifically, and the "world" the church generally, (n. 9325).
[5] SECONDLY: That "an age," when said of heaven where there is no end, and of the Lord, signifies what is eternal, is evident from the following passages:--
Jehovah is King for an age, and forever (Ps. 10:16; Exod. 15:18).
Thy kingdom is a kingdom of all the ages; and Thy dominion is to every generation and generation (Ps. 145:13).
The living God, the King of an age (Jer. 10:10).
His dominion is the dominion of an age which shall not pass away. Afterward the saints of the highests shall receive the kingdom, and shall confirm the kingdom even to an age, and even to ages of ages (Dan. 7:14, 18, 27).
Thine is the kingdom, and the power, and the glory, unto ages (Matt. 6:13).
God shall give unto Him the throne of David, that He may reign over the house of Jacob for ages (Luke 1:32, 33).
[6]
To Jesus Christ be glory and strength unto ages of ages (Rev. 1:6).
Behold I am alive unto ages of ages (Rev. 1:18).
To the Lamb be blessing, and honor, and glory, and strength, unto ages of ages. The twenty-four elders worshiped Him that liveth unto ages of age (Rev. 5:13, 14; 10:6; 11:15).
My salvation shall be for an age, and My righteousness to generation of generations (Isa. 51:6, 8).
The angel of His faces carried them all the days of an age (Isa. 63:9).
Many of them that sleep shall awake to the life of an age (Dan. 12:2).
If anyone shall eat of this bread, he shall live for an age (John 6:51, 58).
I give unto them eternal life, and they shall not perish for an age (John 10:28).
Lead me in the way of an age (Ps. 139:24).
He hath established them forever and for an age, He hath made a statute which shall not pass away (Ps. 148:6).
[7] In these passages "an age" signifies what is eternal, because it is said of the Lord and of His kingdom, and of heaven and the life there, whereof there is no end; "ages of ages" do not mean eternities of eternities, but denote what is eternal; and the expression is used relatively to churches on earth of which one succeeds another. It is evident from the Word that on our earth a church has been set up four times, of which the first was the Most Ancient Church, which was before the flood; the second was the Ancient Church, which was after the flood; the third was the Israelitish and Jewish Church; and lastly there was the Christian Church. The period of each Church, from beginning to end, is "an age;" moreover after this last mentioned Church, a new one will begin. These successions of churches are meant by "ages of ages." That "an age" denotes the duration of a church even to the end, was shown above.
[8] THIRDLY: That "an age" is predicated in general of even church, but specifically of the celestial church, is evident from the following passages:--
I will set up the tent of David that is fallen, and will build according to the days of an age (Amos 9:11);
where by "the days of an age" is meant the time of the Most Ancient Church, which was celestial. And in Micah:--
Bethlehem Ephrathah, out of thee shall He come forth unto Me who shall be Ruler in Israel, whose goings forth are from of old, from the days of an age (Micah 5:2);
where the sense is the same. And in Moses:--
Remember thou the days of an age; understand ye the years of generation and generation (Deut. 32:7);
here "the days of an age" denote the time of the Most Ancient Church, which was celestial; and "the years of generation and generation" denote the time of the Ancient Church, which was spiritual.
[9] In Isaiah:--
Awake, awake, put on strength, O arm of Jehovah; awake according to the days of antiquity, of the generation of ages (Isa. 51:8, 9);
"according to the days of the generation of ages" denotes according to the states of love and faith in the Ancient Churches derived from the Most Ancient Church. In David:--
I have considered the days of old, the years of ages (Ps. 77:5);
where the sense is the same.
[10] Again:--
Remember the former things from an age (Isa. 46:9).
Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, according to the days of an age, and according to the ancient years (Mal. 3:4).
Judah shall be seated for an age, and Jerusalem to generation and generation (Joel 3:20);
where by "Judah" is signified the celestial church, of which it is therefore said, "according to the days of an age," and "for an age;" and by "Jerusalem" is signified the spiritual church, of which it is said, "according to the ancient days," and "to generation and generation." That "Judah" denotes the celestial church, (n. 3654, 3881, 6363, 8770); and "Jerusalem" the spiritual church, (n. 402, 3654).
[11] FOURTHLY: That "an age" signifies the world and life there, is evident from the following passages:--
He that was sown among the thorns, this is he that heareth the Word but the care of this age and the deceitfulness of riches choke the Word (Matt. 13:22).
The sons of this age are more prudent than the sons of light (Luke 16:8).
The sons of this age marry and are given in marriage (Luke 20:34).
The wicked and the secure of the age multiply riches (Ps. 73:12).
[12] FIFTHLY: That "an age" signifies the life after death to eternity:--
He shall receive a hundredfold now in this time, and in the age to come life eternal (Mark 10:30).
When I shall bring thee down with them that go down into the pit, to the people of an age (Ezek. 26:20).
And in other passages, as (Luke 18:9, 30; 20:35; Isa. 34:10, 17; Rev. 14:11; 20:10; 22:5).
. To him and to his seed, to their generations. That this signifies all who receive the things that proceed from the Lord, thus who are being regenerated by Him, is evident from the representation of Aaron, as being the Lord in respect to Divine good (n. 9806, 9946); from the signification of "seed," as being those who are born of the Lord, thus who are being regenerated, for they who are being regenerated are said to be "born of God," and also to be "His sons." But in the sense abstracted from persons by "the seed of Aaron" are signified the things which proceed from the Lord, thus by virtue of which a man is regenerated, which are the goods of love and the truths of faith. And from the signification of "generations," as being the goods and truths which proceed from the former as from their parents, and their derivations; for by "generations" in the Word in the internal sense are meant spiritual generations, which are those of love and faith (n. 10204).[2] As the Lord is meant by Aaron in the representative sense, therefore by the "seed of Aaron" are specifically meant those who are in the Lord‘s celestial kingdom; and by "generations" those who are in His spiritual kingdom; for the goods and truths of love and faith in the heavens are born and proceed in this way from the Lord. That by "seed," "those born," and "generations," are meant those who are in love and faith to the Lord, and in the abstract sense the goods of love and the truths of faith, is evident from many passages in the Word, of which only the following may be adduced:--
I will bring thy seed from the east, and gather thee from the west (Isa. 43:5);
this is said of Jacob and Israel, by whom in the internal sense is meant the church external and internal, the "seed" of which is the truth of faith and the good of charity.
[3] Again:--
I will pour out My spirit upon thy seed, and My blessing upon thine offspring (Isa. 44:3);
"upon seed," and "upon offspring," denote upon those who are of the church, thus upon the things that are of the church, which are goods and truths, or charity and faith, for these make the church with man. Again:--
In Jehovah shall all the seed of Israel glory (Isa. 45:25);
where the meaning is the same. Again:--
If He shall make His soul guilty, He shall see His seed (Isa. 53:10);
speaking of the Lord, whose "seed" they are called who are born of Him, thus who are regenerated. Again:--
To the right hand and to the left thou shalt break forth, and thy seed shall inherit the nations (Isa. 54:3);
where the meaning is similar.
[4] In Jeremiah:--
Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27);
these words are not understood unless it is known what is signified by "the house of Israel," and "the house of Judah," also what by "the seed of man," and "the seed of beast." They who do not think beyond the sense of the letter will believe the meaning to be that man and beast are to be multiplied in Israel and Judah, but this meaning involves nothing holy of the church. But by "the house of Israel" is there meant the spiritual church, and by "the house of Judah" the celestial church; "the seed of man" denotes the internal good of these churches; and "the seed of beast" denotes their external good. That a "beast" denotes the affection of good, (n. 9280); and that when mention is made of "man and beast," it denotes what is internal and what is external, (n. 7523).
[5] Again:--
As the army of the heavens shall not be numbered, and the sand of the sea is not measured, so will I multiply the seed of David (Jer. 33:22).
I have made a covenant with My chosen, I have sworn unto David; thy seed will I establish for an age, and build up thy throne to generation and generation (Ps. 89:3, 4);
by the "seed of David" is not meant the posterity of David as a father for this was not so greatly multiplied, nor of so much importance that it should be multiplied as the army of the heavens and as the sand of the sea; but by "David" in this passage, as also in other places, is meant the Lord as to Divine truth, thus by his "seed" those who have been regenerated or born of the Lord, and in the abstract sense the things which they have from the Lord, namely, the truths of faith and the goods of charity. That "David" denotes the Lord, (n. 1888, 9954).
[6] And again:--
A seed that shall serve Jehovah shall be counted to the lord for a generation (Ps. 22:30).
Their seed shall become known among the nations, and their offspring in the midst of the peoples (Isa. 61:9);
here "seed" denotes those who are regenerate, thus those who are of the church, and in whom the church is; thus in a sense abstracted from persons, those things which make a regenerate man, of which make the church with a man, which are faith and charity from the Lord.
[7] And in John:--
The dragon was angry against the woman, and went away to make war with the remains of her seed, who keep the commandments of God, and have the testimony of Jesus Christ (Rev. 12:17);
by "the dragon" are meant those who will attempt to destroy the church of the Lord hereafter to be set up; by "the woman" is meant this church; and by "those who are of her seed" are meant those who are in love and faith to the Lord from the Lord. But in the opposite sense "seed" signifies those who are against the things of the church, thus who are in evil and the falsities thence derived; and in the abstract sense evils and falsities; as in these passages:--
Woe to the sinful nation, a seed of evil ones (Isa. 1:4).
Sons of the sorceress, seed of the adulterer, are ye not born of transgression, the seed of a lie? (Isa. 57:3, 4).
The seed of evil-doers shall never be mentioned (Isa. 14:20).
| Author: E. Swedenborg (1688-1772). | Design: I.J. Thompson, Feb 2002. | www.BibleMeanings.info |