LEVITICUS 13
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Leviticus Chapter 13

Summary of the Spiritual Sense

1. The general law of order for the discovery of the profanation of truth, namely, that if man is in impurity externally, and at the same time in acknowledgement and faith internally, there is profanation, but not otherwise, vers. 1-8.
2. Concerning a confirmed state of profanation, vers. 9-11.
3. The difference between entire external profanation and internal profanation is shown, and that the former is curable, vers. 12-17.
4. Concerning impurity and profanation from sensual love, vers. 18-23; from worldly love, vers. 24-28; and from selfish love, vers. 29-37.
5. Some other particular cases of impurity and profanation are considered, vers. 38-44.
6. The lamentable state of the profaner described, vers. 45-46.
7. The laws with regard to doctrine either as to good or truth internal, interior or external, which is to be purified from falsity that causes it to be profaned, vers. 47-59.

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010; by Aaron is represented Divine Good, 9946; and by saying is denoted perception, 1791, 1822.

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2.  This is proved from considering that the skin of the flesh signifies the external man derived from the internal, 9215, 780; that risings, scabs and bright spots denote evil affections from sensual, worldly and selfish love respectively, 7524, 2240, and it is said "sensual, worldly or selfish love respectively," because the Hebrew words indicate a descending series in the internal sense, that is, evils successively more and more intense, 7408, 9394; that the plague of leprosy denotes the profanation of truth tending to the destruction of remains, 6963, 10219; and that to be brought to Aaron the priest, or to one of his sons the priests, denotes to be brought under the influence of Divine Good, or of Divine Truth thence proceeding,

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3.  The priest looking on the plague in the skin of his flesh, denotes that from Divine Good, by means of Divine Truth, examination is made of the state of the external man derived from the internal as to profanation, 2245, 2246, 9215, 780; the hair in the plague turning white denotes ultimate truth corrupted by falsities, 3301, 8459, 4007, Two Books of Kings Explained, p. 427, on 2 Kings 5:27; the appearance of the plague being deeper than the skin of the flesh denotes that the corruption is from the internal man, where also there is the acknowledgement of the Lord and faith in Him, because by the skin is denoted what is external, and by the flesh what is relatively internal, 9215, 780, and because living flesh, which is here involved and implied, denotes acknowledgement and faith, 6963; leprosy denotes the profanation of truth, 6963; the priest looking on him denotes perception and revelation from Divine Good, 9946, 2245, 2246; and uncleanness denotes spiritual impurity, 10130.

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4.  By the bright spot is signified the lusts of selfish love, ver. 2; by white in the skin of his flesh is denoted the corruption of truths by falsities, ver. 3; by the appearance thereof not deeper than the skin, is signified only external corruption, 9215; by the hair not turning white is denoted no internal corruption of truths by falsities, from selfish love, ver. 3; by the priest is denoted good operating, 9946; and by shutting up seven days is denoted a holy state of self-restraint, 784, 6854³, 716.

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5.  The priest looking on him on the seventh day denotes the influence of good more strongly felt on the completion of the state of restraint, 2245, 2246, 9946, 2044; "if in his eyes" denotes the perception of truth from good, 9946, 5304; the plague being at a stay denotes that evil is controlled, 10219; its not being spread in the skin denotes that evil has not further corrupted the truths of the external man, 10219, 9215, 4035; and the priest shutting him up seven days more denotes that a second state of restraint under the influence of good occurs, 784, 6854⁵, 716, 9946.

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6.  The priest looking on him again the seventh day denotes that the influence of good is still more powerful at the completion of this second state of restraint, 2245, 2246, 9946, 2044; the plague being dim denotes the tendency to corruption still further weakened, 10219; the plague not spread in the skin denotes that the truths of the External are not vitiated, 10219, 9215, 4035; the priest pronouncing him clean denotes no impurity internally, 4545; it is a scab denotes impurity externally, 7524, 2240; and washing the clothes and being clean denotes purification as to truths following, 3147, 4545.

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7.  The scab spreading abroad in the skin denotes the continuance of corruption from worldly love, 7524, 2240, 4035; after showing himself to the priest for his cleansing, denotes notwithstanding the influence of restraint from good for purification in successive states in all completeness, vers. 5, 6; and his showing himself to the priest again denotes that the influence of good is again exerted, 2245, 2246, 9946, 9215, 780.

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8.  The priest looking denotes further examination from good, 2245, 2246, 9946; the scab now being spread in the skin denotes the continuance and extension of corruption, and at the same time the acknowledgement and faith involved and implied in the states of restraint, 7524, 2240, 4035, 6963; and the priest pronouncing him unclean denotes impurity arising from opposition to good in the course of regeneration, 6963, 10130.

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9.  The man being brought to the priest when the plague of leprosy is in him, denotes that when any one is in a state of profanation, he is still under the influence of Divine Good, 6963, 9946.

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10.  The priest looking denotes examination from good by truth, 9946, 2245, 2246; a white rising in the skin denotes the corruption of the truths of the external man by sensual lust, ver. 2; the hair also turned white denotes the corruption of truths by falsities more interiorly, ver. 3; and quick raw flesh in the rising denotes acknowledgement of the Lord and faith in Him, 6963.

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11.  An old leprosy in the skin of his flesh denotes a state of the confirmed profanation of truths in the external man derived from the internal, 2348; the priest pronouncing him unclean denotes the testimony of Divine Truth from good to a state of impurity, 9946, 10130; not shutting him up denotes that one in such a state cannot be further restrained, 784, 6854³, and "he is unclean" denotes impurity by the profanation of truth internally as well as externally, 10130.

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12.  The leprosy breaking out abroad in the skin, and covering all the skin, denotes profanation in the external man completely, 6963, 9215, 9632; and from his head even to his feet, as far as appears to the priest, denotes from the love of self which is inmost to sensual love which is the ultimate, according to the testimony of truth from good, 7442, 2245, 2246, 9946.

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13.  The priest looking denotes examination from Divine Good by Divine Truth, 9946, 2245, 2246; the leprosy covering all the flesh denotes that profanation is entire, 6963, 9632; covering all the flesh, but not affecting it, denotes arising only from the knowledge of the truth, but from no internal acknowledgement and faith, 9215, 780; the priest pronouncing him clean that has the plague denotes that Divine Good by Divine Truth perceives that such a person is free from profanation inwardly, 9946, 4545; all turned white denotes falsity from evil prevailing externally, ver. 3; and being nevertheless clean denotes no profanation internally, 4545.

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14.  Raw flesh appearing in him anywhere denotes acknowledgement and faith internally, 780, 6963; and being unclean denotes impurity on account of profanation, 6963, 10130.

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15.  The priest looking on the raw flesh and pronouncing him unclean, denotes that Divine Good by Divine Truth perceives the impurity, 9946, 2245, 2246, 10130; and the raw flesh being unclean, and there being leprosy, denotes that the corruption of the truth, when there is acknowledgement and faith, is genuine internal profanation, 10130, 6963.

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16.  The raw flesh turning again into white denotes a person in this profanation ceasing to acknowledge the Lord and to have faith in Him, 6963; all white denotes profanation only externally, ver. 13; and coming again to the priest denotes coming again under the influence of Divine Good, 9946.

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17.  The priest looking denotes perception by Divine Truth from Divine Good, 2245, 2246, 9946; the plague being all turned white denotes no longer acknowledgement and faith, 6963, 9632; the priest pronouncing him clean that has the plague denotes that from good it is declared that such a person is pure from internal profanation, 9946, 4545.

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18.  The flesh having in the skin a boil and it being healed, denotes the life of the spiritual man as to the External where are truths in the memory, vitiated by the filthiness and impurity of merely sensual love, and yet outwardly cured by the influence of the truth, 7524, 9215, 780, 8365.

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19.  In the place of the boil a white rising, or a bright spot reddish-white, denotes that the vitiated life remains inwardly, since a white rising signifies the truth corrupted by sensual love, a bright spot signifies the truth corrupted by selfish love, and reddish-white signifies good combined with falsity, ver. 2, 6402, 3300, 8459, 4007; and being shown to the priest denotes that Divine Good will influence that state, 2245, 2246, 9946, ver. 3.

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20.  The priest looking denotes investigation by Divine Truth from Divine Good, 2245, 2246; the appearance thereof being lower than the skin denotes that there is also some acknowledgement and faith, 9215, 780, 6963; the hair thereof turning white denotes that there is the corruption of the truth by falsities, ver. 3; the priest pronouncing him unclean denotes that there is impurity, 10130; the plague of leprosy denotes the profanation of truth tending to the destruction of remains, 6963, 10219; and breaking out in the boil denotes that it has arisen from the predominance of sensual love, 7524.

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21.  The priest looking denotes examination from good, 9946, 2245, 2246; no white hairs therein denotes that falsities from the evil of sensual love have not corrupted the truth, ver. 3; not lower than the skin denotes no acknowledgement and faith, 9215, 780, 6963; the plague being dim, or weak, denotes impurity only external, 10219, 3493, "dim" here denoting the comparative weakness of evil; and the priest shutting him up seven days denotes a holy state of self-restraint externally, 784, 6854⁵, 716, 9946.

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22.  The rising or the bright spot spreading in the skin denotes an extension of the corruption wilfully, 10219, 9215, 4035; the priest pronouncing him unclean denotes proof from good by truth that there is profanation, 9946, 10130; and "it is a plague" denotes a strong tendency to the destruction of remains, 10219.

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23.  The bright spot staying in its place denotes that the influence of corruption is checked, ver. 2, 4926 on Ps 106:23; no spreading denotes no increase or extension of the evil, 4035; the scar, or the burning, of the boil, denotes the remains of the impurity of sensual love, 7519⁵, 868; and the priest pronouncing him clean denotes that from good it is declared that there is no impurity, 4545.

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24.  The flesh having in the skin a burning by fire denotes the life of the spiritual man as to the external where truths are in the memory, vitiated by the ardour of worldly love, 9055; and the quick flesh of the burning becoming a bright spot reddish-white or white, denotes that there is the appearance as if good were combined with falsity from either of these loves, 6963, ver. 19, 9215, 780, 6402, 3300, 8459, 4007.

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25.  The priest looking upon it denotes examination from Divine Good, 2245, 2246, 9946; the hair in the bright spot being turned white denotes that falsity from selfish and worldly love has corrupted the truth, ver. 3; the appearance thereof being deeper than the skin denotes that there is acknowledgement and faith, 9215, 780, 6963; leprosy denotes the profanation of truth, 6963; broken out in the burning denotes that it is from the predominance of worldly love, 9055; the priest pronouncing him unclean denotes that there is impurity, 9946, 10130; and the plague of leprosy denotes profanation tending to the destruction of remains, 10219.

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26.  The priest looking on it denotes examination from Divine Good by Divine Truth, 9946, 2245, 2246; no white hair in the bright spot denotes no corruption of the truth by falsity, ver. 3; not lower than the skin, but dim, denotes no acknowledgement and faith, but only outward impurity, 9215, 780, 6963, 3493, ver. 21; and the priest shutting him up seven days denotes restraint by a state of outward holiness in the course of regeneration, 784, 6854⁵, 716, 9946.

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27.  The priest looking on him on the seventh day denotes further, examination at the conclusion of the state, 2245, 2246, 9946, 2044; it spreading abroad in the skin denotes an extension of the corruption wilfully, 10219, 9215, 4035; the priest pronouncing him unclean denotes impurity, 9946, 10130; and the plague of leprosy denotes the profanation of truth tending to the destruction of remains, 6963, 10219.

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28.  The bright spot staying in its place denotes that selfish and worldly love are checked, ver. 2, 4926 on Ps 106:23; not being spread in the skin, but being dim, denotes no wilful extension of corruption, but only some outward impurity, 4035, 3493, ver. 21; the rising of the burning denotes the activity of sensual love from worldly love, ver. 2, 9055; the priest pronouncing him clean denotes no impurity from profanation, 9946, 4545; and "it is the scar," or inflamed state, "of the burning," denotes the remains of the state of selfish and worldly love, 868, 7519⁵, 9055.

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29.  A man or a woman having a plague upon the head or upon the beard, denotes that the spiritual man has a tendency to destroy the remains of truth and good in himself from intensely selfish love and its falsities, 257, 3301⁷, 10219, 718, 725.

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30.  The priest looking upon the plague denotes that examination is made from Divine Good as to this tendency, 9946, 2245, 2246, 10219; the appearance thereof being deeper than the skin denotes some acknowledgement and faith, 6963, 9215, 780; there being in it a yellow thin hair denotes falsity from infernal selfish love, hair in a good sense denoting truth, and yellow like gold, good, but here in the opposite sense falsity and evil, 3301, 8458, 5204; the priest pronouncing him unclean denotes certainly impurity, 9946, 10130; and a itch, or leprosy of the head or beard, denotes the profanation of truth from a state of depravity arising from selfish love and its falsity, 7524, 6963, 257, 3310⁷.

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31.  The priest looking on the plague of the itch denotes examination from Divine Good by Divine Truth, 2245, 2246, 9946; the appearance not deeper than the skin denotes no acknowledgement and faith, 9215, 780, 6963; no black hair in it denotes truth not utterly vastated, 3993, 3994; and the priest shutting him up seven days denotes that, from Divine Good, there is a state of restraint and holiness in the course of regeneration, 784, 6854⁵, 716.

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32.  The priest looking on the plague on the seventh day denotes examination at the conclusion of the state, 2245, 2246, 9946, 2044; the itch not spread denotes no wilful extension of the corruption, 257, 3310⁷, 4035; no yellow hair denotes no corruption of the truth by intense falsity, 3301, 8458, 5204; and the appearance of the itch not deeper than the skin denotes no acknowledgement and faith, 9215, 780, 6963.

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33.  Being shaven denotes the rejection of falsities from selfish love, 3301; not shaving the itch denotes that selfish love itself is not entirely abolished, 3301, 7524, 6963, 275; and shutting him up seven days more denotes a further state of restraint and holiness in the course of regeneration, 784, 6854⁵, 716.

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34.  The priest looking on the itch on the seventh day denotes again examination at the end of the state, 2245, 2246, 9946; 2044; the itch being not spread in the skin denotes that the corruption from selfish love is not extended where there are truths in the External, 257, 3301⁷, 4035; the appearance thereof being not deeper than the skin denotes no acknowledgement and faith, 9215, 780, 6963; the priest pronouncing him clean denotes no internal profanation, 994⁶, 4545; and washing his clothes and being clean denotes purification externally, and no impurity, 3147, 4545.

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35.  The itch spreading abroad in the skin after his cleansing denotes a wilful extension of corruption, notwithstanding purification, 257, 3301⁷, 4035, 3147, 4545.

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36.  The priest looking on him denotes further examination from good by truth, 9946, 2245, 2246; the itch being spread in the skin denotes corruption wilfully extended, 257, 3301⁷, 4035; the priest not seeking for the yellow hair denotes that the presence of intense falsities from selfish love is ignored, 3301, 8458, 5204; and he is unclean denotes impurity spiritually, 10130.

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37.  The itch being at a stay in his eyes denotes that it is clear from Divine Truth that corruption is forcibly restrained from fear, 9946, 5304, 4926 on Ps 106:23; black hair being grown up therein denotes that now the vastation of all truth has taken place, 3993, 3994; the itch being healed denotes no profanation, 8365; and the priest pronouncing him clean denotes that Divine Good, by Divine Truth, declares this, and also that there is no impurity on account of profanation, 9946, 4545.

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38.  A man or a woman having in the skin of their flesh bright spots, even white bright spots, denotes that when there is in the understanding or will of the man of the church the influence of selfish love without evil intention, 7524, 9215, 4035; and being clean denotes vers. 2, 3.

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39.  The priest looking denotes the influence of good by truth, 9946, 2245, 2246; the bright spots in the skin of their flesh being of a dull white, denotes that corruption is only external, 10219, 3493; a leukoderma broken out in the skin denotes the force or activity of natural love without evil intention, 7525, 9215, 4035; and being clean denotes no radical impurity, 4545.

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40.  A man's hair fallen off his head, his being bald, and yet clean, denotes an incapacity to understand truth arising from an unknown corrupted state of the affections, and consequently no impurity, 3301⁵, 257, 3301⁸, 4545.

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41.  The hair being fallen off from the front part of his head, his forehead being bald, and yet being clean, denotes that if this occurs with regard to more interior affections, from some similar defect there, there is no impurity, 9936, 3301⁵, 3301⁹, 4545.

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42.  Here the bald head and the bald forehead denote interior and inmost affections without truths, 257, 9936, 3301⁹; a reddish-white plague denotes good and falsity combined, and tending to the destruction of remains, ver. 19, 10219; and leprosy breaking out denotes a strong disposition to profane the truth if it is known, 6963.

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43.  The priest looking upon him denotes that such a person is brought unconsciously under the influence of Divine Good by Divine Truth, 9946, 2245-6; the rising of the plague being reddish-white in his bald head or his bald forehead, denotes good combined with falsity as to interior or inmost affections, ver. 19, 10219, 257, 9936, 3301⁹; and the rising of the plague being as the appearance of leprosy in the skin of his flesh, denotes the outward appearance of truth profaned, 6963, 9215, 780.

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44.  Being a leprous man, and unclean, denotes the actual profanation of the truth, and impurity, 6963, 10130; the priest pronouncing him unclean denotes that Divine Good by Divine Truth perceives, this, 9946, 10130, 2245, 2246; and the plague being in his head denotes that the state arises from prevailing selfish love, 10219, 257.

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45.  The leper in whom the plague is denotes the man who is guilty of profanation tending to the destruction of remains, 6963, 10219; rending the clothes denotes mourning on account of lost truth, 4763; the hair of the head going loose denotes that truths are not arranged in an orderly manner under good, 996o⁵; the upper lip being covered denotes no power to embody the truth in speech, 1286, 9632; and crying " Unclean, unclean! " denotes impurity both as to will and understanding, 10130, 683.

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46.  Being unclean all the days wherein the plague is in him denotes the continuance of impurity so long as profanation lasts, 487; he is unclean denotes internal as well as external impurity, 683; dwelling alone denotes no association in heaven with the good, 139, 3580, the term being applied in the opposite sense; and his dwelling being without the camp denotes association with the wicked in hell, 10038.

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47.  A garment having the plague of leprosy in it denotes doctrine wherein is truth mixed with falsity, 5006, 6963, 10219; and a woollen garment and a linen garment denote respectively what has relation to good and what has relation to truth, 9470.

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48.  In the warp or the woof denotes interior truth or good, 9915; of linen or of woollen denotes exterior truth or good, 9470; and a skin, or anything made of skin, denotes ultimate truth and good, 9215, 6402.

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49.  The plague being greenish or reddish in the garment or in the skin, denotes doctrine corrupted by falsities of the understanding or will, that is, from the love of the world or from selfish love, 996, 3300, 5006, 9215; in the warp, or the woof, or in anything of skin, denotes what is interior, inmost or ultimate, 9915, 9215; the plague of leprosy denotes what is profaned and tends to destroy remains, 6963, 10219; and being shown to the priest denotes to be brought under the influence of Divine Good, 9946.

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50.  The priest looking upon the plague denotes testing by Divine Truth from Divine Good, 2245, 2246, 9946; and shutting up seven days denotes a state of holiness and restraint from Divine Good, 784, 6854⁵, 716, 9946.

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51.  Looking on the plague the seventh day denotes further examination at the completion of the state, 2245, 2246, 9946, 2044; the plague being spread in the garment, either in the warp or the woof or the skin, denotes the extension of the corruption either as to truth or good, internally or externally, 4035, 9915, 9215; and whatever service skin is used for, the plague being a fretting leprosy and unclean, denotes that whatever may be its quality or its use, it is profaned doctrine and is certainly impure, 5148, 10219, 6963, 10130.

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52.  Burning the garment denotes the rejection of such doctrine because contamination with selfish love, 934; whether in the warp or the woof, in woollen or in linen, or anything of skin, denotes whether inmost, interior or external, 9915, 9215; the plague denotes what tends to destroy remains, 10219; a fretting leprosy denotes the profanation of the truth, 6963; and being burnt in the fire, rejection as to the will as well as the understanding, 934, 683.

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53.  The priest looking denotes examination by Divine Truth from Divine Good, 2245, 2246, 9946; the plague not spread in the garment denotes that doctrine does not continue to be corrupted, 4035; and either in the warp or in the woof, or in any other skin, denotes as to good or truth internally or externally, 9915, 9215.

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54.  The priest commanding denotes under the influence of good from the Lord, 9946, 5486; washing denotes purification, 3147; and being shut up seven days more denotes a second state of restraint, and holiness in the course of regeneration, 784, 6854⁵, 716, 9946.

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55.  The priest looking after the plague is washed denotes examination again made when purification has taken place, 2245, 2246, 9946, 3147; the plague not changing its colour denotes that the quality of the corruption tending to the destruction of remains is still the same as to its essence, 996, 3300, 5006, 9215; the plague not being spread denotes still the same as to appearance, 4035, 9215; it being unclean denotes impurity, 10130; burning denotes rejection, 934; a fret denotes truth profaned, 6963; and in the bald head or the bald forehead denotes exteriorly or interiorly, because the Hebrew expressions are applied to a garment or anything made of skin, indicating, specifically, the Natural external or internal, 257, 9936.

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56.  The priest looking denotes examination by Divine Truth from Divine Good, 9946, 2245, 2246; after the washing denotes after purification, 3147; the plague being dim denotes that the corruption is only external, 10219, 3493, ver. 21; and rending it out of the garment or out of the skin, or out of the warp or out of the woof, denotes mourning of whatever quality the corruption may be, 4763, 9915, 9215.

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57.  The plague appearing still in the garment, either in the warp or the woof, or in anything of skin, denotes the persistence of the impurity and corruption inmostly, interiorly or externally, 10219, 5006, 9915, 9215; a breaking out denotes external corruption from internal, 3708; and burning that wherein the plague is with fire denotes to be entirely rejected as being the effect of selfish love, 934.

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58.  The garment, either the warp or the woof, or whatever thing of skin it be, denotes doctrine of whatever quality or degree, vers. 47, 48; being washed denotes being purified from evil and falsity, 3147; the plague being departed from them denotes intellectual purity, 10219; washing the second time denotes purification as to the motive from which it is held, 3147, 2841; and being clean denotes being wholly pure, 4545.

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59.  The law of the plague of leprosy denotes the laws of Divine Order in relation to purification from profanation as regards doctrine, 6963, 3147, 5006; woollen or linen, in the warp or in the woof, or in anything of skin, denotes as to good or truth, internal, interior or external, vers. 47, 48; and pronouncing it clean or unclean denotes decision as to purification or the contrary, 4545, 10130.

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In reflecting upon the contents of this whole chapter in its spiritual sense, as relating to the profanation of truth, we are first led to consider how universal this evil is. For what person is there who has had any experience of regeneration, who will not confess that he has been guilty of it more or less? In fact, we all have profaned the truth, that is, we have deliberately applied it to selfish purposes, while yet we have, at the same time, acknowledged the Lord, and that the truth continually proceeds from Him. And from a certain point of view this profanation appears to be inevitable. For indeed we must use the truth as if it were our own, and we cannot seem to help applying it for our own advantage. Of what use would it be otherwise, we think? And if it were no use to us, should we trouble about it at all ?

Hence, then, we see at once the difficulty of deciding when we are in profanation and when we are not. But, all the same, the Lord knows our state in this respect better than we do ourselves, and it is the Lord alone Who can save us and teach us to distinguish between apparent and real profanation. Let us therefore consider well the various divisions of our subject, and grasp first the general law.

We do not use the truth for selfish purposes, although we may appear to do so when selfish, worldly or sensual love ceases to be our leading or ruling motive; and this is explained in the first section. Our first lesson in this connection is one of humility, and our second is therefore one of confidence in the Lord, Who, in the supreme sense, is represented by the priest who examines. After all, the evil may not be deeper than the skin of our flesh, and in the Divine sight we may be clean. But let us well consider here also the process of our examination. It involves a double state of self-restraint. That is, both our natural understanding and our natural will must be devoted or consecrated to the Lord, which is represented by twice being shut up seven days. Here also we observe that the whole of regeneration is described, and involved even in one part of a long description, for the number seven indicates this. And also the process of the Judgement is involved in the priest looking a third time, in the case where the symptoms continue, which shows that there is confirmation in evil, and consequently the necessity of entire separation from good; for the third examination implies this, since the good are then made perfect and the wicked are utterly vastated, so that, with them, profanation may no longer be possible (Luke 13:32). It is better that the wicked man should be entirely separated from good and truth than that he should remain in an intermediate state.

But there are some peculiarities in the second and third sections that ought to be carefully noted. The text speaks of an old leprosy, thereby indicating the confirmed state of evil; and it is said that a person thus afflicted shall not be shut up because such a confirmed state cannot be removed by regeneration, but by vastation, since he who is vastated as to truth and good cannot profane them. Now this state, as here described, may be profitably compared with the explanation of Matt 12:31-33 in 9013. There is no state of profanation which cannot be removed by genuine repentance, as we learn from vers. 16-17, so long as man is in the liberty of choosing between good and evil; but a confirmed state of badness precludes this, and it is the man himself who decides, and not the Lord, for He is never unwilling to forgive, or to remit evil. Our great lesson here, therefore, is to take heed that we do not so profane the truth as to confirm ourselves by hypocrisy against it.

Another peculiarity in these sections, however, is that he who was leprous all over was pronounced clean, because such a case represents entire external profanation without any acknowledgement and faith internally. And such a state of profanation may be cured, that is, removed, because it is only external. But where there is hypocrisy even in this case, a confirmed state of evil is the result (2 Kings 5:27). There is a point, moreover, in this connection that requires to be explained. How can he with whom there is no acknowledgement and faith be pronounced clean or spiritually pure? The answer is, that he is only pure because he is without internal profanation; but he is not in the purification that follows regeneration; and he can only become so by being regenerated, and thus acquiring acknowledgement and faith, and at the same time doing the work of repentance. And we are to note finally, therefore, that although there can be no internal profanation without acknowledgement and faith, and none external without a knowledge of the truth, yet neither acknowledgement and faith, nor the knowledge of the truth, is the cause of profanation, but that the sensuality, worldliness of selfishness of man is the real cause. And this is to be seen in what follows.

For from this place to the end of ver. 37 the profanation of truth from these loves is particularly described under the images of leprosy, from a boil, from a burning, and in the head and beard. It is not necessary, however, to enter into the consideration of all the particulars mentioned as the chief of them have been already explained, and the rest are sufficiently clear from the references, besides which, what is said in the latter part of 6963 affords another reason for not dwelling upon these particulars. Let it suffice therefore to reflect that falsities, as well as evil affections, take their part in these various kinds of the profanation of truth, and that these falsities are properly denoted by the white, and yellow, and black hairs named in the series. Also the particular character of the evil loves spoken of, which is known to the man of the church from experience in spiritual conflicts, is a sufficient indication of the nature of the profanations to which all are liable, of their universality, of their insidiousness, and of their depravity. No wonder, therefore, that the evil, and error, and sin of profanation are included in the Decalogue and are coupled with a warning which every one should diligently heed all through his life, 8882.

But there now follows further instruction concerning leprosy in the head, from which we learn, in the internal sense, that there may be in us the outward appearance of the profanation of the truth without the reality, both with respect to the will and the understanding, and even under the influence of selfish love; and also that there may be real profanation which does not seem to be such. And we ourselves are not able to decide concerning this. Yet here we see that the Lord knows our real state, and also that He will reveal it to us; for we may be quite sure that no evil state will be remitted or removed from us without our own co-operation. Not, however, that all the hidden enormity of an evil to which we are prone may be openly manifested, but only sufficient to ensure our willingness to have it removed. It is, therefore, our duty to follow the Lord in our regeneration by being willing to be enlightened in this respect, and to pray that we may be cleansed even from our secret faults by repenting of some manifested evil which involves much more depravity in our unregenerate life than we can conceive (Ps 19:12).

And then again, how impressive are the truths made known in the internal sense, under the figure of the leper's wretched and forlorn condition! The profaner must acknowledge his guilt both in mind and in heart; he must see that his life is disorderly; he must feel his inability to really utter the truths, or to embody in his life the truths he outwardly approves, for selfish love within contaminates them; and he must really, for the time being, be separated from that heavenly life of which he is internally capable. He feels that he cannot purify himself; and yet he sees that he must obey the Divine law in order to be purified (2 Kings 5:10-14), even as Naaman the Syrian obeyed the prophet and washed himself in Jordan seven times and was clean.

But the latter part of our chapter is also exceedingly interesting in the internal sense. There can be leprosy in the garments as well as in the skin of the flesh. That is, doctrine may be profaned as well as truth itself. Now some people seem to think that doctrine is not of much consequence provided the life be pure. But this is a great fallacy, because only true doctrine unmixed with falsities and not contaminated with evil loves can really make us pure. It is not surprising therefore that the Word teaches this. "The words of the Lord are pure words, as silver tried in a furnace on the earth purified seven times " (Ps 12:6). There are no false doctrines in the Word, but the truth is falsified by misinterpretations under the influence of selfish and worldly love, and hence comes profanation in doctrine. This is what is greenish or reddish, as the references show. And notice now the process of examination, how it resembles the previous descriptions. The reason is because it is the man that requires to be purified, and not the doctrine. For if the man be purified, he will reject falsities, but if not he will cling to them and confirm his evil state; and this is to be burnt with fire spiritually. And that it is the man and not the doctrine merely is evident from the last clause of ver. 57, which speaks of the head, or the forehead according to the Hebrew. Hence, then, we see that there is no better way of getting rid of false doctrine than by having the heart or the affections purified, this being indeed the method of the Judgement, when to him who has goodness, truth in agreement therewith will be given, but from him who has not goodness shall be taken away the truth that he appears to have. And hence, too, we see how important is the work of the weaver in this description. It is good, or the celestial principle that is denoted by the work of the weaver and by the woof, and only the operation of good upon truth, of the will upon the understanding, or of the Internal upon the External, can produce the beautiful garments of the heavenly Jerusalem, free from all. evil and falsity, when the time of the marriage comes, and the man of the church is both inwardly and outwardly eternally conjoined with the Lord.

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