LEVITICUS 5
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Leviticus Chapter 5

Summary of the Spiritual Sense

1. Concerning the confirmation of truths, ver. 1.
2. Concerning sins of ignorance, through the force of impure affections, according to their degrees, vers. 2-13,
3. Concerning errors in internal worship, as to the will, vers. 14-16. And concerning similar errors as to the understanding, vers. 17-19.

1.  The proofs are, that to sin denotes to violate Divine Order, 5076; to hear the voice of adjuration, denotes to confirm the truth by the testimony of the understanding, for by hearing is signified perception, 3163, 8361, by a voice is signified the annunciation of truth, thus what appeals to the understanding, 6971, and by adjuration or swearing is signified the confirmation of truth, 2842; a witness denotes the confirmation of good by truth, 4197; seeing denotes perception, 2150; knowing evidently denotes knowledge, 2230; not uttering it, denotes neglect or refusal to speak or act according to the truth, for not to tell clearly denotes not acknowledging the truth by words and consequently by actions, 7550; and bearing iniquity denotes, in this case, that evil is ascribed, 9937, end. But under the other point of view swearing denotes aversion from good and truth, 1423.

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2.  This is evident from the signification of touching, as denoting what is of the affections, and also communication, translation, and reception, 4404, 10199; of an unclean thing, as denoting an impure, or evil affection, 10130; of a carcase, as denoting what is void of spiritual life, 3900; of an unclean beast, or cattle, or creeping thing, as denoting impurities, internal, interior, and external, 987, 46, 994; of the thing being hidden, as denoting what happens unconsciously, 6721; and of being guilty, as denoting to be in evil, 3400.

   It is to be noted that, in this verse, the Hebrew word translated cattle in the A.V. and R.V. is rendered beast in AC from the Latin bestiam, in the original, while the word rendered in the versions by beast is, in AC translated wild animal from the Latin feram in the original under Gen 1:25, and the word rendered creeping things is not the same in this verse of Leviticus and in Gen 1:25. But now discarding the translations, and comparing the Hebrew alone, in this verse and in Gen 1:25, we observe that the three things, named in this verse in a series, are the same as those named in Genesis, corresponding there to good affections, but here to impure affections; so that if we carefully study the reference given above, 46, and particularly the tenth verse of Ps. cxlviii. there quoted, we shall see more clearly the correctness of our interpretation of this verse, and also the importance of a knowledge of the Hebrew in unfolding intelligently the internal sense of the Word in the Old Testament. It may be allowable to add also, that the two Hebrew terms used for creeping things, the one in this verse, and the other in Genesis and Ps. cxlviii., indicate, in their primary literal meaning, respectively, the abundance and the activity of the creatures for which they stand, and in their spiritual meaning, the tendency of merely natural and sensual affections to be continually repeating themselves, presenting themselves in new forms, and being persistent in their endeavours to cause excitement and unlawful agitation, verifying that, indeed, the serpent is more subtle than any wild animal of the field that the Lord God has made (Gen 3:1; AC 195). Certainly the delusions of sensual things are many and very presuming; and experience shows that they are to be avoided with much care.

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3.  This is true, because by touching is denoted communication, translation, and reception, as already shown; by uncleanness is denoted the spiritual impurity; and by the uncleanness of man as distinguished from animals, is denoted interior impurity through evil and falsity, 10130, 7424.

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4.  To swear denotes to confirm truth or falsity, 2842; to swear rashly, evidently denotes to act or speak from mistaken zeal, that is, falsely, as the meaning of the Hebrew word shows; to do truth or falsity is to live according to it, 5755, but to utter it with the lips is first to confirm it in the understanding, 1285; of a thing that is hidden a person is ignorant, 6721; but its being made known denotes instruction, 2230; and to be guilty denotes to be in evil, 3400.

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5.  In this verse the internal sense appears to be almost identical with the latter; but it is to be observed that the outward confession of sin, unless there be also an inward acknowledgement of the particular evil that caused it, is of no value, and hence that this inward acknowledgement and confession are involved in the literal statement, 2329, 3880.

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6.  This is evident from considering that a guilt offering of a lamb or a goat, denotes the worship of the Lord from the good of innocence internal or external, 10132, 4169; that a female especially denotes good, 725; that without blemish denotes pure from evil and falsity, involving the work of repentance, 7837; that the priest denotes inmost good, 9946; and that making atonement denotes the removal of evil and conjunction with the Lord, 9506, 10023, 10042, II.

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7.  This is proved from the signification of the means not sufficing for a lamb or a goat, the single Hebrew word meaning either, as denoting inability on account of not being either in the celestial or spiritual good of innocence, 10132, 4169; of guilt, as, in this case, denoting sir, through ignorance, ver. 4; of turtledoves and young pigeons, as denoting the good of faith internal and external, 870, 1827, 10132; and of a sin offering and a burnt offering, as denoting, respectively, the remission of sins, and conjunction with the Lord, 3400, 10122, 8680, 10053.

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8.  In this verse, bringing the offering to the priests denotes the acknowledgement that this worship is from the principle of good, 9946, 10227; offering that which was for the sin offering first, denotes that repentance must precede full worship, 3400, 10122; wringing off its head from its neck denotes the separation of the internal from the external in worship, and also that worship from the understanding, denoted by the birds, does not give permanent conjunction with the Lord, 8079; and not dividing it to pieces denotes no correspondence with the Lord, 1832.

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9.  By sprinkling the blood of the sin offering at the side of the altar is signified the conjunction of good with truth in the spiritual degree according to the state, 9736, 10185; by draining the rest of it at the base of the altar, is denoted full conjunction in the natural degree according to the state, 10047; and by "it is a sin offering," is denoted that thus there is the removal of evil, 3400.

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10.  Offering the second bird for a burnt offering according to the ordinance signifies that true worship must follow that involved in repentance, as may be seen from the correspondence of the burnt offering, 8680, 10053; chap 1:14-17; and the priest making atonement for him and his being forgiven signify that the love of good will effect the removal of evil rashly committed, and that remission will follow, 9506, 10042, II.

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11.  His means not sufficing for two turtledoves or two young pigeons denotes that such a person is not in the good of faith, 870, 1827, 10132; bringing for his oblation the tenth part of an ephah of fine flour, denotes worship from the truth of faith, 9995, 10136-7; and his putting no oil nor frankincense thereon denotes that worship cannot be from celestial love and spiritual truth because it is worship implying and involving the removal of evil only in the first instance, 10137.

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12.  But to bring the oblation to the priest denotes that worship, in this case, shall still be from the principle of good, 9946; the priest to take a handful as a memorial denotes that this worship from truth stands for genuine worship, and its power, 6888, 7518; to burn it on the altar denotes consecration to the Lord, by the conjunction of truth with good, and consequently its being inscribed on the life, 10052; and its being a sin-offering denotes that the evil is rejected, because Divine Love signified by fire is opposed to evil, 3400, 10055.

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13.  The priest making atonement for him signifies that good causes the removal of evil in all its forms, 9506¹, 10023, 10042, II.; his being forgiven signifies the remission or removal of evil, ver. 10; and the remnant being for the priest signifies that good is appropriated, 9946, 2177, 2187; while by its being said "as the meal offering," is denoted "even as is the case in worship from celestial and spiritual love," 4581, 9995, chap 2:1.

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14.  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, 6752; and by saying is denoted perception, 1791, 1822; chap 4:1.

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15.  By any one committing a trespass, and sinning unwittingly in the holy things of the Lord, is denoted, that if any one unknowingly violates the Divine law in internal worship, as may be seen from the signification of sinning unwittingly or by error, which signifies sin through ignorance, 9156, 10042, III., and of the holy things of the Lord, as distinguished from what the Lord has commanded not to be done, chap 4:2, as denoting errors committed in internal worship as distinguished from those in external, 10149; by bringing a guilt offering to the Lord is denoted worship, apparently for the removal of evil, as if from good, 3400, 2001; by a ram is denoted the good of innocence in the internal man, 10042; by without blemish is denoted not contaminated with evil, 7837; by according to your estimation in silver by shekels is denoted according to the quality of spiritual truths with him, 2959; by after the shekel of the sanctuary is denoted according to truth conjoined with good, 2959; and by "for a guilt offering " is denoted, in order that guilt may be removed, 3400.

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16.  This appears as follows:—to make restitution is to do the work of repentance, 9087, 9097, 9130; that which he has done amiss in the holy thing denotes the error in internal worship, ver. 15; adding the fifth part denotes some remains of truth, 649; giving it to the priest denotes the appropriation by good, 10227, 9946; the priest making atonement denotes that good removes evil, 9946, 10042, and his being forgiven denotes the actual removal of evil, ver. 10.

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17.  This is evident, because to sin denotes to violate Divine law,. 5076; the things which the Lord has commanded not to be done denote evils that ought to be rejected, chap 4:2; being guilty denotes to be in evil, 3400; not knowing it clearly denotes to be ignorant of the fact, 6721, 2230; and bearing his iniquity denotes, in this case, that evil will adhere to him, 9937.

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18.  Bringing a ram without blemish out of the flock, according to estimation for a guilt offering to the priest, denotes the worship of the Lord from spiritual good, or the good of innocence in the internal man, according to his state and quality as to truths, and as being in evil, ver. 15; and the priest making atonement for him concerning the thing wherein he erred unwittingly, his not knowing it, and his being forgiven, denote that by good, evil shall be remitted, according to the necessity, when sin takes place through ignorance as to the will and understanding, and that remission shall follow, 9946, 10042; ver. 10.

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19.  This appears thus: a guilt offering denotes worship on account of the removal of evil, 3406; and being certainly guilty before the Lord denotes that evil and error cannot escape the scrutiny of Divine Good by means of Divine Truth, 2001.

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It will have been noticed by the careful reader that the fourth chapter gives an orderly account, in the internal sense, of certain sins committed in ignorance, and remitted by worship from the good of innocence in the natural or external man, commencing with those who are celestial, proceeding to those who are spiritual, and ending with those who are natural, the offerings in each case representing the appropriate good of innocence; and now, in this fifth chapter, the same subject is continued, referring respectively to the celestial, the spiritual and the natural as before, but involving sins by error in relation to the natural affections rather than in relation to doctrine. And this is evident, because in every case in the fourth chapter the unconscious error is against those things which the Lord has, commanded not to be done, vers. 2, 13, 22, 27; but in this chapter it is against the touching of anything unclean, and against swearing rashly, or from impulse, to do evil or to do good.

Secondly, the first verse of this chapter is so particularly placed and constructed as to need some explanation. It is, in fact, so placed and so constructed as to form the conclusion of all that is said in the previous part of the general subject in the spiritual sense; and at the same time the commencement or introduction to the following part of the general subject. Also it does not imply sin through ignorance of true doctrine on the one hand, or of the distinction between evil and good on the other. It describes, in short, a state of hesitation as to whether the truth acquired in the understanding is to be confirmed, or the evil and falsity opposed to it. The character here represented hears the voice of adjuration, of swearing, or spiritually, of confirming the truth, by the determination of the will and by action, and he also hears the voice of cursing, or spiritually of averting himself from the truth. Whence proceed these voices? They are the results of his communication with heaven or hell. We all hear these voices. And we must all decide whether we will embody the truth sincerely in our words and actions or not. There are, indeed, many sins which we commit unwittingly, and these will not really condemn us, because our hearts may be right, although our intellects, in this probationary state, may, from various states and circumstances, fail to discern between truth and falsity. But when we have known and seen the truth, and thus, too, have become witnesses to it, that is, when we have received it with affection, yea, when the oil of love has been poured upon it, then let us beware lest we avert ourselves from it, and our last state is worse than our first.

For, thirdly, it is not only a case of truth or falsity that we have to settle, but one of good or evil, since we cannot confirm good in ourselves except by means of truth, nor evil except by means of falsity; and besides, if we confirm the truth inwardly from good, then we shall not bear our iniquity, or remain in evil, even although we unconsciously come into spiritual contact with things unclean. Hence we now see why this verse introduces the subject of accidental impurity and the means of purification from it.

We proceed, therefore, to study the order of verses two, three, four and five, which describe the series of offences resulting from the contamination of evil affections in the natural man. That there is such contamination with us all, no one can doubt who carefully considers and watches his own inner life. And first we reflect on the use, in the literal sense, of the word carcase to denote those evil affections. They are such as are deprived of all spiritual life. They are "without form and void," or "waste and void" (Gen 1:2), because there is in them no truth and no good, and yet, as they present themselves in the thoughts of the regenerating man, they really appear as a part of his life, which manifests itself by delight. The things which are actually dead because they are not of the Lord, to infernals, are most delightful; and it is because there is a tendency to similar infernal delights in ourselves, on account of our own actual evil, that evil spirits can flow into us and make us believe that things of which, long ago, we have truly repented are yet, with us, as active as ever they were. This is the touching of the unclean things of which we read in the inner sense of verses 2 and 3. No one can tell how or when dead affections of this kind will present themselves. They indeed agitate us, even when regeneration must, or may, have made some progress with us. And it will be well for us if, when they do, we can truly confess that of ourselves we are nothing but evil, as we are instructed to do in verse 5. In verse 2, however, as we have seen, the unclean affections, indicated by the correspondences employed, are of three degrees, and belong properly to the external man; but in verse 3 they belong to the internal, according to the distinction, spiritually, between a beast and a man. Also observe that the Hebrew word for man in verse 3 is adam, and not ish, because the former corresponds to good, or affection, and the latter to truth or intelligence, and affection is especially the subject of these verses. And taking now verse 4, and observing that it speaks of swearing rashly with the lips to do evil or to do good, we may see that it describes the impulsive determination of the will conjoined with the understanding to act according to an affection without sufficiently considering its real quality, or without being; aware that it is really an evil affection. Thus the three verses, in the internal sense, describe the course of temptations to confirm evils first from the incitements of merely natural loves, then from the more interior loves of the world and of self, and lastly from the strong and impulsive force of evil, which urges a man to action, while yet he is ignorant, from outward states and circumstances, as to whether his action is evil or good.

Having seen, up to this point, the series of evil affections that infest or tempt the man of the church, we are next to consider the means of purification, through worship, to be adopted respectively by celestial, spiritual, natural, or sensual men. And this account extends from verses 6 to 13 inclusive. For no one, surely, can fail to discern that the successive offerings of a lamb or a kid, of turtledoves and young pigeons, and lastly of fine flour, clearly denote different and successive states of worship in descending order. The worship of celestial and spiritual men is described together in ver. 6; of those constituting the internal of the natural, as to good or truth, in ver. 7; and of those constituting the external of the natural in ver. 11. But besides this, there are some particulars the consideration of which is very important. In every case there must be repentance, and as described in ver. 8, this must precede true worship. Evil must be shunned, and good must be done as a duty, before the former can be fully removed and the latter fully realized as delightful. During imperfect states of worship, also, the external man is in a state of opposition to the internal; there is not correspondence with the Lord; and yet there must be the conjunction of truth with good both as to the spiritual and natural degree, as we see in ver. 9. Let it be understood, however, that this conjunction is necessarily imperfect until real worship from love or good takes place, and that then it is according to the ordinance in that worship as indicated in ver. 10, and more fully described in the next chapter. We may all easily see that the degree of our conjunction by love with the Lord is exactly according to the degree in which evils are removed, for there is really nothing that prevents it but evils, and their consequent falsities and errors. And indeed this truth is well illustrated in ver. n, where it is said that no oil nor frankincense are to be put upon the offering of fine flour because it is a sin offering. This does not mean that our lower states of worship are uninfluenced by celestial and spiritual love, but only that we are not, as yet, fully in celestial or spiritual worship. We know truly that all worship which is genuine must be from some love, and that the highest, or inmost worship must be from celestial love; and therefore we act upon that as a law; but we do not actually come into that love simply because we know about it, or even because we, to the best of our ability at the time, act according to the law. We must wait; we must be patient; we must be persevering to the end; and then at last we shall realize that love after which we are aspiring. Let us not forget that this love is already in us from the Lord; that it is the essential part of us; and indeed that when we are fully regenerated we shall not rise above it since it is our genuine individuality, so that all the lower loves in us will be arranged under it in proper order.

I have often thought that our highest capacity is in us from the Lord when we are born; [See, however, 1555.] but that it depends upon the proper exercise of our freedom and reason whether we ever realize it. We are certain, at any rate, that we do not begin life by doing so; and also that if, by chance as it were, during our earthly life we get, at times, some obscure perceptions of it, other conditions and circumstances throw a cloud over it, and we feel that we know only in part, and love only in part. Nevertheless, we may be sure from the spiritual teaching of verses 12 and 13 that final success awaits us, and that our external man as well as our internal will embody or appropriate the good or delight which distinguishes us from every other human being (Rev 2:17).

But ver. 14 shows that we are having a change of subject, and we pass therefore from the consideration of errors having relation to the external man to the study of those peculiar to the internal. This is the reason why we have the expression, "the holy things of the Lord," and also why, in every case of error as far as ver. 7 of chap. vi. inclusive, a ram, which denotes the good of innocence in the internal man, was the offering. For, as a matter of fact, the general subject of the internal sense closes again with this verse; and it is remarkable that, in the Hebrew, chap. v. ends with it. This leads us to notice that the division of the Old Testament into chapters and verses, both in the original and in the translations, was evidently made without reference to, or even without any knowledge of, the inner sense. It is true indeed that, in the case before us, the arrangement of the Hebrew agrees with the series of the internal sense; but this is not always the case, because the first three verses of Genesis. ii., really form the conclusion of Gen. i., and show how man passes out of the spiritual state into the celestial, thus completing his course of regeneration; and then the fourth verse of Gen. ii. begins a new subject, which is the regeneration of the celestial order of men as distinguished from the regeneration of the spiritual order, 89.

But in proceeding, we notice now that the errors of the internal man are divided into three kinds, namely, those which have reference to the will, as described in vers. 15 and 16; those which are of the understanding, as appears from vers. 17-19; and those which relate to the conduct, as they are set forth in chap 6:1-7. And the only thing that calls for special mention because it does not occur in the accounts of the errors of the external man, is that the offering is said to be according to the estimation of Moses in silver by shekels after the shekel of the sanctuary. This means, as we have seen, that worship from the good of innocence in the internal man differs from similar worship in the external man in being more particularly according to the quality of truths to which good is conjoined. All worship, as we have already seen in studying the first chapter, must be by means of truths, and takes its quality from them, but this is not so manifest in external worship as it is in internal; for it is in proportion as worship becomes more internal that it is more particularly according to truths, at the same time that the conjunction of truth with good becomes also more determined. And in addition to this, the quality and degree of innocence with the worshiper becomes intensified and purified. Hence then the internal sense of the Word confirms the general truth of the literal sense, and the testimony of experience, that external worship is more from the innocence of ignorance, and internal worship more from the innocence of wisdom.

And here lastly it is to be observed that the account concerning errors of the understanding is distinguished from that concerning errors of the will by the expression, "the things which the Lord has commanded not to be done," as distinguished from "the holy things of the Lord."

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