195#启3:4.“甚至在撒狄，你还有几个名字是未曾污秽自己衣服的”表示那些通过将来自圣言的真理和良善的知识应用于他们生活的功用而出于一个属灵源头过着道德生活的人。这从“名字”、“撒狄教会”和“衣服”的含义清楚可知：“名字”是指人生命状态的品质(参看AE148节)，故此处“名字”表示那些具有这种品质的人；“撒狄教会”是指那些因轻视来自圣言的真理和良善的知识而过着道德生活，却未过属灵生活的人(参看AE148, 182节)，但在此表示那些出于一个属灵源头过着道德生活的人，因为经上说他们“未曾污秽自己衣服”；“衣服”是指属世人中的知识或科学真理和认知(对此，我们很快就会谈到)。因此，“未曾污秽自己衣服”表示他们不是为了自我和世界，也就是只为了肉体及其生命，而是为了主和天堂，也就是灵魂及其生命而过着道德生活。由此清楚可知，“甚至在撒狄，你还有几个名字是未曾污秽自己衣服的”表示那些具有这种品质，即通过将来自圣言的真理和良善的知识应用于自己的生活而出于一个属灵源头过着道德生活的人。
但由于很少有人知道什么叫出于一个属灵源头过着道德生活，什么叫将来自圣言的真理和良善的知识应用于自己生活的功用，所以有必要解释这个问题。当人出于宗教生活时，也就是当他认为若有邪恶、不诚实或不义的事发生在他身上，这事因违反神性律法而一定不能做时，他就出于一个属灵源头过着一种道德生活。当一个人不去做诸如反对神性律法的事时，他就为自己获得属灵生命，那时他的道德生命就来自属灵之物。因为人通过这种思维和信仰与天堂天使交流，他的内在属灵人通过与天堂的交流被打开，内在属灵人的心智是一种更高的心智，就是诸如天堂天使所拥有的那种心智；他由此充满天上的聪明和智慧。由此可见出于一种属灵源头过一种道德生活就是出于宗教生活，在教会里则是出于圣言生活。因为那些出于宗教或圣言如此生活的人被提升到他们的属世人之上，从而被提升到他们的自我之上，被主通过天堂引导。这就是为何他们拥有信仰，对神的敬畏和良心，以及对真理的属灵情感，也就是对来自圣言的真理和良善的知识的情感，因为对他们来说，这些就是他们生活所依照的神性律法。许多外邦人或异教徒就过着这样一种道德生活，因为他们认为，一定不能作恶，因为这违反他们的宗教；这就是为何他们当中有那么多的人得救了。
而另一方面，那些不是出于宗教，只是出于对世上的法律，以及丧失名声、荣耀和利益的惧怕而过一种道德生活的人不是出于一个属灵源头，而是出于一个属世源头过一种道德生活；因此，那些如此生活的人与天堂没有交流。由于他们关于邻舍的思维是不诚实和不公义的，尽管他们的言行不是这样，所以他们的内在属灵人是关闭的，只有内在属世人被打开；当这内在属世人打开时，他们在世界的光中，不在天堂的光中。因此，这些人轻视神性和天上的事物，有些人则否认它们，视自然界和世界为一切。由此可见什么叫出于一个属灵源头过一种道德生活，什么叫出于一个属世源头过一种道德生活；不过，这些事可参看《天堂与地狱》(528–535节)，那里在更清晰的光中阐述了它们。论到那些出于一个属世源头过一种道德生活的人，可以说他们“污秽了自己的衣服”，因为“衣服”表示在人自己之外，作为衣服给他穿上的东西，因而表示他的属世人，以及它所包含的事物，也就是知识和认知；当这些来自圣言时，它们因以下事实而被污秽，即：他学习并持守它们只是为了名声，以便被视为有学问或知识渊博的人，或由此获得荣誉、赚取财富；若不是为这些目的，他就不会关注它们。来自圣言的知识就这样被对自我和世界的爱玷污和污秽了，因为这些知识与从这些爱，如同从它们自己的源泉涌出的邪恶和虚假一起住在某个地方。
前面说过，人通过应用于生活功用的来自圣言的真理和良善的知识而变得属灵。有必要解释一下为什么人通过来自圣言的知识，而不是通过其它知识变得属灵。圣言里的一切事物都是神性，它们是神性，因为它们包含一个灵义在自己里面，并通过灵义与天堂和那里的天使交流。因此，当人拥有来自圣言的知识，并把它们应用于生活时，他就通过这些知识与天堂交流，并凭这种交流而变得属灵；因为人通过处于与天堂天使相似或对应的真理而变得属灵。之所以说处于相对应的真理，是因为圣言字义中的一切事物都是对应；事实上，它们对应于天使所拥有的真理。而源于其它书、被阐述出来并通过各种方式建立教会教义的知识若不通过它们所包含的来自圣言的知识，就不会实现与天堂的交流。如果这些知识得到正确理解，并被应用于生活，而不是应用于唯信，它们的确打开一种交流。情况就是这样，谁都能从以下考虑看出这一点：如果他将本身为神性之物应用于生活，它就可以变成人里面的神性。变成人里面的神性意味着主能在人那里作祂的住所(约翰福音14:23)，因而能与他一起住在祂自己的东西里面。主与世人和天使一起住在祂自己的东西里面，而不是住在他们自己的东西，或他们的自我里面(参看《天堂与地狱》，12节)。当主与人住在那些来自圣言的事物里面时，祂就住在祂自己的东西里面，因为主就是圣言(约翰福音1:1, 2, 14)；祂所说的话，也就是圣言里的话就是“灵和生命”(约翰福音6:63, 68; 12:50)。
195b.“衣服”表示属世人里面的事物，也就是知识或科学真理，或虚假、认知，这一点来源于灵界；因为在灵界，所有人，无论有多少，看上去都照着他们的道德生活而穿衣。因此，那些出于一个属灵源头过着一种道德生活的人看似身穿闪亮的白衣，就像细麻衣；而那些只出于一个属世源头过着一种道德生活的人则照着这种生活的性质而出现：那些因邪恶和虚假而玷污了自己的生活之人穿着黑色、劣质、撕裂和看上去很脏的衣服(参看《天堂与地狱》，177–182节)。正因如此，在圣言中，“衣服”表示来自良善的真理，在反面意义上表示来自邪恶的虚假，这两者都在属世人里面；属世人里面的真理和虚假被称为知识和认知。
在圣言中，“衣服”表示真理或虚假，这一点从以下经文很清楚地看出来。以赛亚书：
锡安哪，醒来！醒来！披上你的力量；耶路撒冷啊，穿上你华美的衣服；因为从今以后，未受割礼的和不洁净的，必不再进入你内。(以赛亚书52:1)
在圣言中，“锡安”表示主的属天国度，因而也表示属天教会；“耶路撒冷”表示属灵国度和属灵教会。至于什么叫属天国度，什么叫属灵国度，可参看《天堂与地狱》(20–28节)。“耶路撒冷必穿的华美衣服”是指神性真理；“必不再进入你内的未受割礼的和不洁净的”是指那些处于邪恶和虚假的人。
以西结书：
耶路撒冷，也使你身穿刺绣衣服，脚穿獾皮鞋，并用细麻布给你束腰，又用妆饰打扮你，将镯子戴在你手上，将链子戴在你脖子上，将环子戴在你鼻子上，将耳环戴在你耳朵上，将华冠戴在你头上。这样，你就有金银的妆饰，你的衣裳是细麻衣、丝绸和刺绣的衣服，你也极其美貌，发达到王国的尊荣。你拿了你的衣服，为自己做成彩色丘坛，在其上行淫；你又拿你的刺绣衣服，盖在男性的像上，与它们行淫。(以西结书16:10–13, 16–18)
此处描述了主刚刚建立教会时，该教会的品质；所提到的“衣服”是指来自良善的真理；“刺绣衣服”是指真正的知识，或真理；“细麻布和丝绸”是指来自一个属天源头的真理；“镯子”、“链子”、“环子”、“耳环”和“华冠”是表示各种属灵事物的装饰品；她所戴的“金和银”是指爱之良善及其真理。下文以这句话，即“她拿了衣服，为自己做成彩色丘坛”，由此表示被歪曲的真理来描述被败坏的这个教会；“她拿刺绣衣服，盖在男性的像上”表示他们将圣言字义的真理用来证实虚假，甚至使它们看似真理；“与它们行淫”和“在它们下面”表示从虚假中制造教义和敬拜。这就是行淫(参看AE141, 161节)。“耶路撒冷”是指有真教义的教会(参看《属天的奥秘》，402, 3654, 9166节)。“刺绣衣服”是指知识或科学真理(9688节)。“细麻”是指来自一个属天源头的真理(5319, 9469节)。“镯子”是指教会的真理和良善(3103, 3105节)。脖子上的“链子”代表内层与外层的结合(5320节)；鼻子上的“环子”和“耳环”代表感知和服从(4551节)。“华冠”表示智慧(参看AE126节)。“金”是指爱之良善(参看《属天的奥秘》，1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881节)；“银”是指来自这良善的真理(参看1551, 1552, 2954, 5658节)。“彩色丘坛”是指被歪曲的真理(796, 4005节)。“男性”或“雄性”是指真理(749, 2046, 4005, 7838节)；因此，“男性的像”是指真理的表象。
同一先知书：
你的帆是用埃及绣花细麻布作的，你的篷是用以利沙岛的蓝色，紫色布作的。亚兰作你的客商，用绿宝石、紫色布、刺绣、细麻布兑换你的货物。底但用战车的敞篷与你交易；亚述和基抹以绣花蓝色包袱所打的包和华丽衣服的宝藏与你交易。(以西结书27:7, 16, 20, 23, 24)
此处论述的是推罗及其货物，“推罗”表示真理和良善的知识或认知，“货物”和“交易”表示为自己获得并传播这些知识；“蓝色，紫色”表示对良善和真理的属天之爱；“埃及”表示属于属世人的知识；“埃及绣花布”所表相同；“亚兰或叙利亚”表示在良善和真理的知识或认知方面的教会；“亚述”表示该教会的理性；“底但”表示那些处于属天事物的知识或认知的人。由此可见，整个这一章所论述的“推罗的货物”不是指财物，而那里所提到的一切事物都表示人必须获得、充满和传播的属灵事物。“推罗”表示良善和真理的知识(参看《属天的奥秘》，1201节)；“埃及”表示属于属世人的知识(1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391节)；“亚兰或叙利亚”是指真理和良善的知识方面的教会(1232, 1234, 3664, 3680, 4112节)；“底但”表示那些处于属天事物的知识之人(3240, 3241节)；“亚述”是指由此而来的理性(119, 1186节)；“紫色”是指对良善的属天之爱(9467节)；“蓝色”是指对真理的属天之爱(9466, 9687, 9833节)；“绿宝石”所表相同(9868节)。至于“细麻”和“刺绣”表示什么，可参看前文。
诗篇：
君王的女儿在宫里极其荣华，她的衣服是用金线绣的。她要穿锦绣的衣服，被引到王前。(诗篇45:13, 14)
“君王的女儿”表示对真理的属灵情感，因而表示由那些处于这种情感的人组成的教会；“君王”表示神性真理方面的主；“衣服是用金线绣的”表示来自那真理的聪明和智慧；她被引到王前所要穿的“锦绣的衣服”表示真理的知识。“女儿”表示对真理的情感和由此而来的教会(参看《属天的奥秘》，2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807节)。“王”表示神性真理方面的主(参看AE31节)。
撒母耳记：
以色列的女儿啊，当为扫罗哭号，他曾使你们穿朱红色的美衣，使你们衣服有黄金的妆饰。(撒母耳记下1:24)
这是大卫吊扫罗的哀歌，他写这歌教导犹大人，这歌名叫弓歌(撒母耳记下1:18)；“弓”表示与虚假争战的真理(参看《属天的奥秘》，2686, 2709节)；此处“扫罗”作为一个君王表示这种真理；“犹大人”表示那些处于来自良善的真理之人；“使以色列的女儿穿朱红色的衣服”并“使衣服有黄金的妆饰”是指将聪明和智慧赋予那些处于对真理的属灵情感的人。
马太福音：
王进来观看坐席吃饭的人，见那里有一个没有穿婚筵礼服的人；就对他说，朋友，你到这里来怎么不穿婚筵礼服呢？那人无言以对。于是王说，捆起他的手脚，把他扔在外边的黑暗里。(马太福音22:11–13)
“穿婚筵礼服”表示属灵人的聪明，这聪明来自真理和良善的知识；而“没有穿婚筵礼服的人”表示一个假冒为善的人，他通过一种道德生活来伪装属灵生活，而事实上，他是纯属世的；“捆起他的手脚”表示剥夺来自圣言的知识，这样一个人凭借这些知识装成一个属灵人；“被扔在外边的黑暗里”表示在那些处于来自邪恶的虚假之人当中；因为“外边的黑暗”表示来自邪恶的虚假。
西番雅书：
我必察罚首领和王子，以及一切穿着外邦衣服的人。(西番雅书1:8)
“首领”和“王子”表示那些处于真理的人，在反面意义上，如此处，表示那些处于虚假的人；经上说这些人“穿着外邦衣服”，是因为“衣服”表示虚假，“外邦”表示那些在教会之外，不承认教会真理的人。
马太福音：
你们要提防假先知，他们到你们这里来，外面披着羊皮，里面却是凶残的狼。(马太福音7:15)
“外面披着羊皮，里面却是凶残的狼的假先知”是指那些教导虚假，仿佛它们是真理，并且表面上过着一种道德生活，其实独自一人时只思想自己和世界，渴望或研究剥夺其他人的真理之人。
约翰福音：
耶稣对彼得说，你年轻的时候，自己束上带子，随意往来，但年老的时候，你要伸出手来，别人要把你束上，带你到不愿意去的地方。(约翰福音21:18)
这些话在灵义上表示什么，可参看前文(AE9节)，即：“彼得”表示教会的信仰；他“年轻的时候，自己束上带子，随意往来”表示教会在开始时的信仰，那时教会成员处于仁之良善，所以他们出于属灵人思考教会的真理，也就是出于自己的灵，因而出于对真理的属灵情感，即出于自由来思考。但“彼得年老的时候，要伸出手来，别人要把他束上”表示教会在结束时的信仰，那时信仰没有仁爱，所以他们不会出于自己，而是从其他人，因而只从教义，不从圣言来思考教会的真理；相对来说，这是一种奴役的状态。因为相信别人说的话是奴役，而相信自己从圣言所思考的是自由，正如主在约翰福音所说的：
你们若住在我的话里面，就真是我的门徒；你们必晓得真理，真理会使你们自由。(约翰福音8:31, 32)
路加福音：
没有人把新衣服撕下一块来，补在旧衣服上；不然，新的撕破了，而且从新衣上撕下的一块，与旧的也不相称。也没有人把新酒装在旧皮袋里；不然，新酒要涨破皮囊，酒要漏出来，皮囊也破了。(路加福音5:36, 37; 马太福音9:16, 17; 马可福音2:21, 22)
由于“衣服”表示真理，所以主将前教会，也就是一个代表属灵事物的教会的真理比作一块旧衣，将新教会的真理，也就是属灵真理本身比作一块新衣；祂也将它们比作酒的皮囊，因为“酒”以同样的方式表示真理，“皮囊”表示包含真理的知识。在圣言中，“酒”表示真理(参看《新耶路撒冷及其属天教义》，219节)。
195c.由此可见，在圣言别的地方，“衣服”表示什么，它们在那里经常被提到，如以下经文；启示录：
二十四位长老坐在宝座上，身穿白衣。(启示录4:4)
又：
骑着白马的那一位的众军，穿着细麻衣，又白又洁，跟随祂。(启示录19:14)
又：
在羔羊眼里，那些站在宝座前的人穿着白袍。(启示录7:9)
又：
从殿中出来的七位天使穿着洁净明亮的细麻衣。(启示录15:6)
又：
有白衣赐给在祭坛之下的各人。(启示录6:11)
又：
买金子和白衣。(启示录3:18)
以西结书：
他若将食物给饥饿的人，把衣服盖在赤身的人身上。(以西结书18:16)
“将食物给饥饿的人”在灵义上表示出于仁之良善教导那些渴望真理的人；“把衣服盖在赤身的人身上”表示以同样的方式教导那些未处于真理的人。同一先知书：
仇敌必剥去你的衣服，夺取你装饰的珠宝。(以西结书23:26)
撒迦利亚书：
约书亚穿着污秽的衣服，站在天使面前。天使对站在他面前的人说，你们要脱去他污秽的衣服。他说，我使你的罪孽脱离你，要给你穿上华美的衣服。(撒迦利亚书3:3–5)
耶利米哀歌：
他们在街上如瞎子游荡，他们被血玷污；以致不能摸的东西，他们竟用衣服来摸。(耶利米哀歌4:14)
从“衣服”的含义可以得知，以色列人当中的许多律例表示什么，利未记：
他们不可穿上搀杂的衣服。(利未记19:19; 申命记22:11)
申命记：
妇女不可穿戴男子的盔甲，男子也不可穿妇女的衣服。(申命记22:5)
出埃及记等：
他们要洗衣服，好叫他们可以洁净，从而分别为圣。(出埃及记19:14; 利未记11:25, 28, 40; 14:8, 8; 民数记19:11–22)
他们要脱下自己的衣服，身穿麻布，为违反神性真理而哀悼(以赛亚书15:3; 22:12; 37:1, 2; 耶利米书4:8; 6:26; 48:37; 49:3; 耶利米哀歌2:10; 以西结书27:31; 阿摩司书8:10; 约拿书3:5, 6, 8)；他们要撕裂自己的衣服(以赛亚书37:1等)。还可以知道下面这段话表示什么：
当主将要去往耶路撒冷时，门徒把自己的衣服搭在母驴和驴驹上，那时百姓将自己的衣服铺在路上。(马太福音21:7–9; 马可福音11:7, 8; 路加福音19:35,36)
可参看前文(AE31b节)。
“衣服”之所以表示真理，是因为天堂之光就是从那里显为太阳的主发出的神性真理；存在于天堂里的一切事物都从那里的光而拥有存在，这同样适用于天使看上去所穿的衣服。正因如此，
坐在主坟墓上面的天使衣服洁白如雪。(马太福音28:3)
路加福音：
他们的衣服放光。(路加福音24:4)
天使看上去所穿的衣服对应于他们的聪明，他们照着他们对来自主的神性真理的接受而拥有聪明(《天堂与地狱》，177–182节)；从主发出的神性真理就是天堂里的光(HH126–135节)，由此可见，当论及主时，“衣服”表示什么，即表示从祂发出的神性真理；它因表示神性真理，故也表示圣言，因为圣言是来自主而在地上和天上的神性真理。当主在彼得、雅各和约翰面前变了形像时，祂的“衣服”就表示这一点；对此，福音书是这样描述的，马太福音：
当耶稣变了形像时，祂的脸面明亮如日头，衣裳洁白如光。(马太福音17:2)
路加福音：
洁白放光。(路加福音9:29)
马可福音：
祂的衣裳放光，极其洁白，像雪一样，地上没有能漂得这样白的。(马可福音9:3)
在但以理书，同样的话论及亘古常在者：
亘古常在者就坐上去，祂的衣服洁白如雪。(但以理书7:9)
“亘古常在者”是指永恒的主。由于“光”是指神性真理，当论及主时，“衣服”也表示神性真理，所以在诗篇，经上说：
耶和华披上亮光，如披外袍。(诗篇104:2)
由此可见，圣言别的地方所提到的主的衣服表示什么。如诗篇：
祂用没药、沉香和肉桂膏你所有的衣服。(诗篇45:7, 8)
此处论述主。摩西五经：
他在葡萄酒中洗了衣服, 在葡萄血中洗了袍褂。(创世记49:11)
这也论及主。“酒”和“葡萄血”表示神性真理。由于主的衣服表示神性真理，所以那些摸祂衣裳繸子的人都痊愈了(马太福音9:20, 21; 马可福音5:27, 28, 30; 6:56; 路加福音8:44)。以赛亚书：
这从以东而来、从波斯拉穿赤红衣服，这服装华美的是谁呢？你的服装为何有红色，你的衣服为何像踹酒榨的呢？他们的胜利溅在我衣服上，我污染了我一切的衣裳。(以赛亚书63:1–3)
这些话也论及主。“衣服或衣裳”在此表示圣言；如前所述，圣言就是来自主而在地上和天上的神性真理；“祂穿着红色衣服，像踹酒榨的，溅在祂衣服上，祂污染了祂一切的衣裳”这些话描述了那些形成教会的人向神性真理或圣言所施的暴行。
启示录：
骑在白马上的穿着溅了血的衣服，祂的名称为神的圣言。(启示录19:13)
此处清楚声明，骑在白马上的被称为“神的圣言”；显然，这是主，因为经上接着论到祂说：
在祂衣服和大腿上有名写着，万王之王，万主之主。(启示录19:16)
因此，“溅了血的衣服”表示字面上的圣言，因为暴行是向它施行的，而不是向灵义上的圣言施行的；暴行无法向灵义上的圣言施行，因为他们对灵义上的圣言一无所知。
兵丁分主的外衣，不分祂的里衣也表示暴行是向字面上的圣言，而不是向灵义上的圣言施行的；对此，约翰福音如此说：
兵丁拿祂的衣服分为四份，每兵一份，又拿里衣。这件里衣，原来没有缝儿，是上下一片织成的。他们就彼此说，我们不要撕开，只要拈阄，看是谁的。这要应验经上的话说，他们分了我的外衣，为我的里衣拈阄。兵丁果然作了这些事。(约翰福音19:23, 24)
诗篇：
他们分我的外衣，为我的里衣拈阄。(诗篇22:18)
他们所分的主的“外衣”表示字面上的圣言；祂的“里衣”表示灵义上的圣言；“兵丁”表示那些属于教会、代表神性真理作战的人；因此，经上说：“兵丁果然作了这些事。”“里衣”表示神性真理，或灵义上的圣言(参看《属天的奥秘》，9826, 9942节)；“兵丁”表示那些属于教会、要为神性真理而战的人(参看AE64e节，那里更充分地解释了这些事)。要知道，福音书所记载的关于主受难的每个细节都涉及并表示那时在犹太人当中的教会是如何对待神性真理，因而对待圣言的，因为这是他们当中的神性真理；主也是圣言，因为祂是神性真理(约翰福音1:1, 2, 14)。至于每个细节都涉及并表示什么，这只能从内义得知。此处只解释“主的衣服”表示什么，因为此处论述的是“衣服”的含义，即：“衣服”表示真理，当论及主时，是指神性真理。
亚伦及其儿子的衣服与主的衣服具有类似含义，因为亚伦和他儿子代表神性良善方面的主，他们的衣服代表神性真理方面的主。这些事在《属天的奥秘》一书有解释和说明；如亚伦代表神性良善方面的主(参看9806, 9946, 10017节)；以及他们衣服上的每样东西，如胸牌、以弗得、外袍、杂色的内袍、冠冕和腰带，表示什么(9814, 9823–9828等节)。
195. (Verse 4) Thou hast a few names even in Sardis, which have not defiled their garments. That this signifies those whose life has been moral from a spiritual origin, through having applied the knowledges of truth and good from the Word to the uses of their life, is evident from the signification of name, as denoting the quality of the state of a man's life (concerning which see above, n. 148) - here, therefore, names signify men who are of such a quality - and from the signification of the church in Sardis, as being those whose life is moral but not spiritual, because they lightly esteem the knowledges of truth and good from the Word (concerning which also see above, n. 148) - here, however, those are meant who live morally from a spiritual origin, for it is said, Who have not defiled their garments - and from the signification of garments, as denoting the scientific truths (scientifica vera) and knowledges (cognitiones) in the natural man, of which we shall speak presently. Hence by not defiling their garments is signified that they live morally not for the sake of self and the world, that is, for the sake of the body only and its life, but for the sake of the Lord and of heaven, that is, for the sake of the soul and its life. It is therefore evident that by these words, "Thou hast a few names even in Sardis which have not defiled their garments," are signified those who are of such a quality that they live morally from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.
[2] But because few know what it is thus to live, and what it is to apply the knowledges of truth and good from the Word to the uses of life, the matter shall therefore be explained. Man lives morally from a spiritual origin, when he lives from religion, thus when he thinks, when what is evil, insincere or unjust occurs to him, that it ought not to be done because it is contrary to the Divine laws. He who does this, since he abstains from what is wrong on account of the Divine laws, procures to himself spiritual life, and then his moral life is from the spiritual. For by such thought and faith he communicates with the angels of heaven, and by such communication his internal spiritual man is opened, the mind of which is a higher mind, being such as the angels of heaven have; and he is thence filled with heavenly intelligence and wisdom.
It is therefore evident that to live morally from a spiritual origin, is to act from religion, and within the church from the Word. For those who thus live from religion and from the Word, are raised up above their natural man, and thus above their proprium, and are led by the Lord by means of heaven. This is why they possess faith, the fear of God and conscience, and also the spiritual affection of truth, which is an affection of the knowledges of truth and good derived from the Word; for to them these are Divine laws, according to which they live. Such a moral life, many of the Gentiles live; for they think that evil ought not to be done because it is contrary to their religion. This is the reason why so many of them are saved.
[3] But, on the other hand, to live a moral life which is not from religion, but only from the fear of law in the world, from the fear of the loss of reputation of honour, and of gain, is not from a spiritual, but from a natural origin, and therefore those who live in this way have no communication with heaven. And because they think insincerely and unjustly of their neighbour, although they speak and act otherwise, the internal of their spiritual man is closed, and only the internal natural man opened; which being opened they are in the light of the world, but not in the light of heaven; therefore they lightly esteem Divine and heavenly things, and some deny them, believing nature and the world to be everything.
From these considerations it is now evident what it is to lead a moral life from a spiritual origin, and what it is to lead it from a natural origin. (But these things may be seen expounded in clearer light in the work, Heaven, and Hell, n. 528-535.) Concerning those whose life is moral from a natural origin only, it is said that they defile their garments, for by garments is meant that which is outside the man himself and invests him, thus his natural man with what it contains, which are scientifics (scientifica) and knowledges (cognitiones); these, when from the Word, are defiled by the fact that he earns and retains them solely for the sake of reputation, that he may be accounted learned and well informed, or that he may thereby acquire honours and gain wealth; were it not for these ends he would care nothing about them. Thus are knowledges from the Word polluted and defiled by the loves of self and of the world, for they have their abode together with the evils and falsities that flow forth from these loves as from their own founts.
[4] It was said above, that a man becomes spiritual by means of knowledges of good and truth from the Word applied to the uses of life; but why he becomes spiritual by means of those knowledges which are from the Word, and not by any other, shall now be explained. All things in the Word are Divine, and this because they contain in them a spiritual sense: and because by means of that sense they communicate with heaven, and with the angels there, therefore, when a man possesses knowledges from the Word, and applies them to his life, he has communication through them with heaven, and by that communication he becomes spiritual; for a man becomes spiritual by the fact that he is in similar or correspondent truths with the angels of heaven. It is said in correspondent truths, because all things in the sense of the letter of the Word are correspondences, for they correspond to the truths which the angels have. But knowledges from other books which teach, and by various things confirm the doctrinals of the church, do not bring about communication with heaven, unless those knowledges are from the Word. These knowledges do open a communication if they are properly understood, and are not applied to faith alone, but to life. That this is the case, any one may know from this consideration that the Word in itself is Divine, and that which is Divine in itself may become Divine in man if he applies it to life. By its becoming Divine in man is to be understood that the Lord can therein have His abode with him (John 14:23), thus can dwell with him in that which is His own. (That the Lord dwells in His own both with men and angels, and not in their proprium, may be seen in the work, John 1:1, 2, 14); and the words which He himself spoke, that is, which are in the Word, are "spirit and life" (John 6:63, 68; 12:50).
[5] The signification of garments as denoting those things that are in the natural man, which are scientific truths, or falsities, or knowledges (scientifica vera aut falsa aut cognitiones) is derived from the spiritual world. For there all, however many they are, appear clothed according to their moral life. Those, therefore, whose life has been moral from a spiritual origin appear clothed in shining-white garments, as it were of fine linen; but those whose moral life has been from a natural origin alone appear according to its quality: those who have polluted their life with evils and falsities appear in garments of a dark colour, vile, torn and foul to the sight (concerning which see in the work, Heaven and Hell 177-182). Hence then it is that garments in the Word signify truths from good, and, in the opposite sense, falsities from evil, and both the one and the other in the natural man, in which truths and falsities are called scientifics and knowledges.
[6] That garments in the Word signify truths or falsities, is quite evident in the following passages. In Isaiah:
"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem; for henceforth there shall no more come into thee the uncircumcised and the unclean" (Heaven and Hell 20-28.) The garments of gracefulness which Jerusalem should put on are Divine truths; the uncircumcised and the unclean, which shall no more come into her, are those who are in evils and falsities.
[7] In Ezekiel:
Jerusalem, "I have clothed thee with embroidery; I have shod thee with badger's skin, I have begirt thee with fine linen and adorned thee with ornament, and I have put bracelets upon thine hands and a chain on thy throat (guttur), and a jewel upon thy nose, and ear-rings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments fine linen, silk and embroidery, whence thou wast made exceedingly beautiful, and didst prosper into a kingdom. But thou hast taken of thy garments, and hast made to thee variegated heights, that thou mightest commit whoredom upon them; thou hast also taken the garments of thy embroidery, and hast covered" images of a male, with which thou hast committed whoredom (141, 161. That Jerusalem is the church where there is true doctrine, may be seen, Arcana Coelestia 402, 3654, 9166. That embroidery is scientific truth, n. 9688. That fine linen is truth from a celestial origin, n. 5319, 9469. That bracelets are truths and goods of the church, n. 3103, 3105. That a necklace, is a representative of the conjunction of the interiors and exteriors, n. 5320; that jewels for the nose, and ear-rings, are representatives of perception and obedience, n. 4551. That a crown denotes wisdom, see above, n. 126. That gold is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that silver is truth from that good, n. 1551, 1552, 2954, 5658; that variegated heights are truths falsified, n. 796, 4005; that a male or the masculine is truth, n. 749, 2016, 4005, 7838; hence images of a male are appearances of truth.)
[8] In the same:
"Fine linen in broidered work from Egypt was thy spreading forth; blue and crimson from the isles of Elisha was thy covering, Syria was thy merchant in crimson, and broidered work, and fine linen, with the chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with balls of blue and of embroidery, and with treasures of precious garment" (Arcana Coelestia 1201. That Egypt signifies the Scientific of the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That Syria denotes the church as to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That Dedan signifies those who are in the knowledges of celestial things, n. 3240, 3241. That Asshur denotes the Rational thence derived, n. 119, 1186. That crimson denotes the celestial love of good, n. 9467. That blue denotes the celestial love of truth, n. 9466, 9687, 9833; so also does chrysoprasus, n. 9898. The signification of fine linen and embroidery may be seen just above.)
[9] Again, in David:
"The king's daughter is all glorious within, her clothing is embroidered with gold. She shall be brought unto the king in embroidery" (Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That king signifies the Lord as to Divine truth, may be seen above, n. 31.)
[10] In the second book of Samuel:
"Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, who put on ornaments of gold upon your apparel" (Arcana Coelestia 2686, 2709). By Saul as a king, is signified that truth; by the sons of Judah are signified those who are in truths from good; by clothing the daughters of Israel in scarlet, and by putting ornaments of gold upon their apparel, is signified to impart intelligence and wisdom to those who are in the spiritual affection of truth.
[11] In Matthew:
"When the king came in to see the guests, he saw there a man which had not on a wedding garment. And he said unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and cast him into outer darkness" (22:11-13).
By a wedding garment is signified the intelligence of the spiritual man, which is from the knowledges (cognitiones) of truth and good; but by him who had not on a wedding garment is signified a hypocrite, who by a moral life feigns a spiritual, when yet it is merely natural. To bind hand and foot, signifies deprivation of knowledges from the Word, by which such a man has counterfeited the spiritual man; to be cast into outer darkness signifies amongst those who are in falsities from evil; for outer darkness signifies falsities from evils.
[12] In Zephaniah:
"I will visit upon the princes, and upon the sons of the king, and upon all who are clothed with the garments of the alien" (1:8).
Princes and king's sons signify those who are in truths, and, in the opposite sense, as here, those who are in falsities; these are said to be clothed with the garments of the alien, because a garment signifies falsity, and an alien those who are out of the church, and do not acknowledge its truth.
[13] In Matthew:
"Beware of false prophets who come to you in sheep's clothing; inwardly they are ravening wolves" (7:15).
False prophets in sheep's clothing who inwardly are ravening wolves, are those who teach falsities as if they were truths, and in appearance live morally, but who, when they are left to themselves, think of nothing but themselves and the world, and study to deprive others of truths.
[14] In John:
Jesus said to Peter "When thou wast younger, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not" (21:18).
The spiritual signification of these words may be seen above (n. 8:31, 32).
[15] In Luke:
"No man putteth a piece of a new garment upon an old; otherwise, the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. And no man putteth new wine into old wineskins; else the new wine will burst the skins, and be spilled, and the skins will perish" (The Doctrine of the New Jerusalem 219.)
[16] From these considerations it is now evident what is signified by garments in other parts of the Word, where they are often mentioned; as in the following passages in the Apocalypse:
"Upon the thrones four-and-twenty elders sitting, clothed in white garments" (4:4).
Again,
The armies of him sitting upon the white horse "followed him, clothed in fine linen, white and clean" (19:14).
Again,
Those who stood before the throne, and before the Lamb, were "clothed in white robes" (7:9).
Again,
The seven angels came out of the temple, "clothed in linen clean and shining" (15:6).
Again,
"And white robes were given unto every one of those" who were under the altar (6:11).
Again,
"Buy of me gold and white garments" (3:18).
[17] In Ezekiel:
"Let him give his bread to the hungry, and let him cover the naked with a garment" (31).
[18] The reason why garments signify truths is, that the light of heaven is Divine truth proceeding from the Lord as the Sun there; and everything that exists in the heavens exists from that light, as is the case also with the garments in which the angels are seen clothed. Hence it is
That the raiment of the angels who sat at the sepulchre of the Lord was "white as snow" (Matthew 28:3);
And that their garments were shining (Luke 24:4).
(That the garments in which the angels are seen clothed correspond to their intelligence, and that their intelligence is according to their reception of Divine truth from the Lord, may be seen in the work, Matthew 17:2);
And his raiment was "white, glistering" (Luke 9:29);
And "his raiment became exceeding white as snow; so as no fuller on earth can white them" (Mark 9:3).
The like is said of the Ancient of Days, in Daniel:
"The Ancient of Days did sit, whose garment was white as snow" (7:9).
The Ancient of Days is the Lord from eternity. Because light is Divine truth, and this is signified by garments when the Lord is spoken of, therefore it is said in David,
Jehovah "covereth himself with light as with a garment" (Psalms 104:2).
[19] From these considerations it is evident what is signified by the garments of the Lord elsewhere in the Word. As in David:
"All thy garments are anointed with myrrh, and aloes, and cassia" (Psalms 45:7, 8);
where the Lord is treated of. In Moses:
"He washed his garment in wine, and his covering in the blood of grapes" (Genesis 49:11).
This is also spoken of the Lord. Wine and blood of grapes signify Divine truth. Because the garments of the Lord signified Divine truth, therefore also
Those who touched the border of His garment were healed (see Matthew 9:20, 21; Mark 5:27, 28, 30; 6:56; Luke 8:44).
In Isaiah:
"Who is this that cometh from Edom, with garments sprinkled from Bozra? this that is honourable in his apparel? Wherefore art thou red as to thy garment, and thy garments like those of him that treadeth in the wine press? Their victory is sprinkled upon my garments, and I have polluted all my raiment" (63:1-3).
These things also are said of the Lord. By garments here is signified the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth, or the Word, by those who formed the church, is described by the Lord's garment being red as that of one treading in the wine-press, and by victory being sprinkled upon His garments, and by His raiment being polluted.
[20] Again in the Apocalypse, it is said,
He who sat on the white horse "was clothed with a vesture dipped in blood: and his name is called the Word of God" (19:13).
Here it is clearly said that He who sat on the white horse was called the Word of God; and that the same is the Lord is evident, for it immediately follows, concerning Him,
"He hath on his vesture and on his thigh a name written, King of Kings, and Lord of Lords" (ver. 16).
It is therefore the Word in the letter which is signified by the vesture dipped in blood, because violence was done to it, but not to the Word in the spiritual sense: to this violence could not be done, since they knew nothing about it.
[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is also signified by the soldiers dividing the garments of the Lord, but not His tunic, of which it is thus written in John:
"The soldiers took his garments, and made four parts, to every soldier a part; and also his tunic. Now the tunic was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did" (19:23, 24).
And, in David:
"They parted my garments, and cast lots upon my vesture" (Psalms 22:18).
By the Lord's garments which they parted is signified the Word in the letter; by his tunic the Word in the spiritual sense; by soldiers are signified those who belong to the church who fight on behalf of Divine truth; and hence it is said, These things therefore the soldiers did.
(That tunic signifies Divine truth, or the Word, in the spiritual sense, may be seen, John 1:1, 2, 14); but what those particulars involve and signify can be known from only the internal sense. In this place it is explained only what the garments of the Lord signified, because the signification of garments is the subject here treated of, namely, that they signify truths, and when said of the Lord, Divine truth.
[22] Similarly the things signified by the garments of the Lord are also signified by the garments of Aaron and his sons, because they represented the Lord as to Divine good, and their garments, the Lord as to Divine truth. (But these things may be seen explained and shown in Arcana Coelestia; as that Aaron represented the Lord as to Divine good, n. 9806, 9946, 10017; also what each of the garments signified, as the breast-plate, the ephod, the cloak, the coat wrought with chequer work, the mitre and the belt, n. 9814, 9823-9828, and the following, numbers.)
195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.
[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.
[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.
[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:
Are spirit and life (John 6:63, 68; 12:50).
[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], 1true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.
[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:
Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.
[7] In Ezekiel:
Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (141, 161).
(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)
[8] In the same:
Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)
[9] In David:
The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)
[10] In the second book of Samuel:
Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (Arcana Coelestia 2686 Arcana Coelestia 2686[1-8] Arcana Coelestia 2686 Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.
[11] In Matthew:
When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).
A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).
[12] In Zephaniah :
I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.
[13] In Matthew:
Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).
"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.
[14] In John:
Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).
What these words signify in the spiritual sense may be seen above n. John 8:31-32).
[15] In Luke:
No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (The Doctrine of the New Jerusalem 219.)
[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:
And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).
Again:
The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).
And:
They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).
Again:
The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).
Again:
White robes were given to everyone of those under the altar (Revelation 6:11).
Again:
Buy gold and white garments (Revelation 3:18).
In Ezekiel:
If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).
"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.
[17] In the same:
The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (31.
[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:
That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);
And that their garments were shining (Luke 24:4).
(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Matthew 17:2);
And white, dazzling (Luke 9:29);
And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).
The like is said of the Ancient of Days in Daniel:
The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).
"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:
Jehovah covereth Himself with light as with a garment (Psalms 104:2).
[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:
He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);
where the Lord is treated of. In Moses:
He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).
This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:
Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).
In Isaiah:
Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).
This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."
[20] In Revelation:
He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).
Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:
He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).
It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.
[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:
The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).
And in David:
They parted My garments, and cast the lot upon My vesture (Psalms 22:18).
"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.
[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in The Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n. 9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)
Footnotes:
1. The Latin has "knowledge," for "knowledges."
195. a. (Vers. 4.) "Habes pauca nomina etiam in Sardibus, quae non inquinaverunt vestimenta sua." - Quod significet illos qui agunt vitam moralem ex origine spirituali, per quod cognitiones veri et boni ex Verbo applicent usibus suae vitae, constat ex significatione "nominis", quod sit quale status vitae hominis (de qua supra, n. 148); hic itaque "nomina" significant homines qui tales sunt: ex significatione "Ecclesiae in Sardibus", quod sint qui vitam moralem agunt sed non spiritualem, quia parvi pendunt cognitiones veri et boni ex Verbo (de qua etiam supra, n. 148 [, [182]); hic autem intelliguntur illi qui moralem vitam agunt ex origine spirituali, nam dicitur, "qui non inquinaverunt vestimenta sua": et ex significatione "vestimentorum", quod sint vera scientifica et cognitiones quae in naturali homine (de qua sequitur): inde per "non inquinare vestimenta sua" significatur non vivere moralis homo propter se et mundum, quod est solum propter corpus et ejus vitam, sed propter Dominum et caelum, quod est propter animam et ejus vitam. Inde patet quod per "Habes pauca nomina etiam in Sardibus quae non inquinaverunt vestimenta sua", significentur illi qui tales ut agant vitam moralem ex origine spirituali, per quod cognitiones veri et boni ex Verbo applicent suae vitae.
[2] Sed quia pauci sciunt quid sit vivere moralem vitam ex origine spirituali, et quid sit applicare cognitiones veri et boni ex Verbo usibus suae vitae, quare dicetur. Homo vivit moralem vitam ex origine spirituali quando ex religione illam vivit; ita quando cogitat, dum obvenit malum, insincerum aut injustum, quod ita non faciendum sit, quia est contra leges Divinas: is quia abstinet ab illis faciendis propter leges Divinas, sibi comparat vitam spiritualem, et moralis ejus vita tunc inde est; nam per talem cogitationem et fidem homo communicat cum angelis caeli, ac per communicationem cum caelo aperitur ejus internus spiritualis homo, cujus mens est mens superior, qualis est angelis caeli, ac imbuitur inde caelesti intelligentia et sapientia. Inde constare potest quod moralem vitam ex origine spirituali agere, sit ex religione, ac intra ecclesiam ex Verbo; nam qui ex illis vitam moralem agunt, illi elevantur supra naturalem suum hominem, et sic supra suum proprium, et ducuntur per caelum a Domino. Inde est quod illis fides sit, timor Dei, et conscientia, et quoque affectio veri spiritualis, quae affectio est affectio cognitionum veri et boni ex Verbo, nam hae sunt illis leges Divinae secundum quas vivunt. Talem vitam moralem vivunt multi ex gentibus, cogitant enim quod malum non faciendum sit quia est contra religionem eorum; inde est quod tam multi ex illis salventur.
[3] Vicissim autem agere moralem vitam non ex religione, sed modo ex timore legis in mundo, et ex timore jacturae famae, honoris et lucri, est moralem vitam agere non ex origine spirituali, sed ex origine naturali; inde nulla communicatio illis est cum caelo: et quia cogitant insincere et injuste de proximo, tametsi aliter loquuntur et agunt, ideo illis clauditur internus spiritualis homo, et aperitur modo internus naturalis homo, quo aperto in luce mundi sunt, at non in luce caeli; quare etiam tales in se parvi faciunt et quidam negant Divina et caelestia, ac Naturam et mundum credunt esse omne. (Ex his nunc constare potest quid sit agere moralem vitam ex origine spirituali, et quid est illam agere ex origine naturali: sed haec in clariore luce exposita videantur in opere De Caelo et Inferno 528-535.) De illis qui moralem vitam solum ex origine naturali agunt, dicitur quod "inquinent vestimenta sua"; nam per "vestimenta" intelligitur id quod extra ipsum hominem est, et investit illum, ita ejus naturalis homo cum illis quae ibi sunt, quae sunt scientifica et cognitiones; hae, cum ex Verbo sunt, inquinantur per id quod illas discat et teneat solum propter famam ut eruditus et scius audiat, aut ut per id aucupet honores et lucretur opes, et praeter illos fines non curat illas; ita cognitiones ex Verbo polluuntur et conspurcantur amoribus sui et mundi, nam una habitant cum malis et falsis quae ex amoribus illis ut ex suis fontibus scaturiunt.
[4] Dictum est supra quod homo fiat spiritualis per cognitiones veri et boni ex Verbo, applicatas usibus vitae; at cur homo spiritualis fit per illas quae ex Verbo, et non per alias, nunc dicetur. Omnia, quae in Verbo sunt, Divina sunt, et Divina sunt per id quod in se spiritualem sensum habeant, et per eum sensum communicent cum caelo et cum angelis ibi; quapropter cum homo cognitiones habet ex Verbo et illas applicat vitae, tunc per illas communicat cum caelo, et per communicationem illam fit spiritualis; nam homo spiritualis fit per id, quod in similibus veris sit cum angelis caeli, aut in correspondentibus: in correspondentibus dicitur, quia omnia et singula quae in sensu litterae Verbi sunt, correspondentiae sunt, correspondent enim veris quae apud angelos. Cognitiones autem quae sunt ex aliis libris, qui doctrinalia ecclesiae tradunt et variis confirmant, non communicationem faciunt cum caelo nisi per cognitiones ibi ex Verbo; hae communicant si vere intelliguntur, et non applicantur soli fidei sed vitae. Quod ita sit, nemo non scire potest ex eo, quod Verbum in se Divinum sit; et quod in se Divinum est, hoc fieri potest Divinum apud hominem, si id applicat vitae. Per Divinum fieri apud hominem intelligitur quod Dominus; mansionem habere possit apud illum (Johannes 14:23), ita habitare apud illum in suo; (quod Dominus in suo apud hominem et angelum habitet, et non in proprio illorum, videatur in opere De Caelo et Inferno 12); et Dominus in suo habitat cum in illis apud hominem quae ex Verbo sunt, nam Dominus est Verbum (Johannes 1:1, 2, 14); et verba quae Ipse locutus est, hoc est, quae in Verbo sunt,
"Spiritus et Vita sunt" (Johannes 6:63, 68; 12:50).
[5] Quod "vestimenta" significent illa quae sunt in naturali homine, quae sunt scientifica vera aut falsa, seu 1
cognitiones, est ex mundo spirituali; ibi enim omnes quotcunque sunt, vestiti apparent secundum vitam suam moralem; quare illi qui moralem vitam ex origine spirituali vixerunt, vestiti apparent in albis splendentibus, sicut byssinis; illi autem qui moralem vitam ex sola origine naturali egerunt, vestiti apparent secundum quale ejus; qui polluerunt illam malis et falsis, illi apparent in vestibus obscuris, vilibus, laceris et ad aspectum tetris. (De Vestibus eorum, videatur in opere De Caelo et Inferno 177-182.) Inde nunc est quod "vestimenta" in Verbo significent vera ex bono, ac in opposito sensu falsa ex malo, et illa et haec in naturali homine, in quo vera et falsa vocantur scientifica et cognitiones.
[6] Quod "vestimenta" in Verbo significent vera aut falsa, manifeste constare potest a sequentibus his locis:
- Apud Esaiam,
"Excitare, excitare, indue robur tuum Zion, indue vestes decoris tui Hierosolyma, .... quoniam non amplius veniet ad te praeputiatus et immundus" (52:1);
"Zion" in Verbo significat regnum caeleste Domini, ita quoque ecclesiam caelestem, et "Hierosolyma" regnum spirituale et ecclesiam spiritualem; (quid regnum caeleste et regnum spirituale, videatur in opere De Caelo et Inferno 20-28); "vestes decoris", quas induet Hierosolyma, sunt Divina vera; "praeputiatus et immundus", qui ad illas non venient, sunt qui in malis et falsis sunt.
[7] Apud Ezechielem,
Hierosolyma, "vestivi te acupicto, calceavi te taxo, accinxi te bysso, .... et ornavi te ornatu, et dedi armillas super manus tuas, et torquem super guttur tuum, et monile super nasum tuum, et inaures super aures tuas, immo coronam ornatus super caput tuum; sic amicta es auro et argento, et vestes tuae byssus, sericum, et acupictum, .... unde pulchra facta es valde, et prosperata es usque ad regnum.... . Sed sumpsisti de vestibus tuis, et fecisti tibi excelsa variegata, ut scortareris super illis; .... sumpsisti etiam vestes acupicti tui, et texisti" imagines maris, cum quibus scortabaris (16:10-14, 16-18);
hic describitur ecclesia qualis cum primum a Domino instaurata est; "vestes" quae nominantur, sunt vera ex bono; "acupictum" est verum scientificum, "byssus" et "sericum" sunt vera ex origine caelesti; "armillae", "torques", "monile", "inaures", "corona" sunt insignia per quae significantur spiritualia varii generis; "aurum et argentum quibus amicta, sunt bonum amoris et verum ejus: dein describitur eadem ecclesia cum perversa, per quod "sumpserit de vestibus et fecerit sibi excelsa variegata", per quae significantur vera falsificata; et per quod "sumpserit vestes acupicti et texerit imagines maris", significatur quod applicuerint veritates sensus litterae Verbi ad confirmandum falsa usque ad apparentiam; "scortari cum illis" et "sub illis", significat ex falsis doctrinam et cultum facere (quod hoc sit "scortari", videatur supra, n. 141, 161).
(Quod "Hierosolyma" sit ecclesia ubi vera doctrina, videatur n. 402, 3654, 9166.
Quod "acupictum" sit scientificum, n. 9688.
Quod "byssus" sit verum ex origine caelesti, n. 5319, 9469.
Quod "armillae" sint vera et bona ecclesiae, n. 3103, 3105.
Quod "torques" sit repraesentativum conjunctionis interiorum et exteriorum, n. 5320.
Quod "monilia" et "inaures" sint repraesentativa perceptionis et obedientiae, n. 4551.
Quod "corona" sit sapientia, supra, n. 126.
Quod "aurum" sit bonum amoris, n. 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881.
Quod "argentum" sit verum ex illo bono, n. 1551, 1552, 2954, 5658.
Quod "excelsa variegata" sint vera falsificata, n. 796, 4005.
Quod "mas" aut "masculus" sit verum, n. 749, 2046, 4005, 7838; inde "imagines maris" sunt apparentiae veri.)
[8] Apud eundem,
"Byssus in acupictura ex Aegypto fuit expansio; .... hyacinthinum et purpura ex insulis Elischa fuit tegumentum tuum: .... Syria negotiatrix tua fuit .... per purpuram et acupictum et byssum, cum chrysopraso; .... Dedan negotiatrix tua cum vestibus libertatis pro curru; .... Aschur et Kilmad .... cum glomeribus hyacinthi et acupicti, et cum thesauris vestium pretiosarum" (27:7, 16, 20, 23 [, 24]);
agitur ibi de Tyro et ejus mercaturis, et per "Tyrum" significantur cognitiones veri et boni, ac per "mercari" et "negotiari" significatur cognitiones illas sibi comparare et communicare; per "purpuram et hyacinthum" significatur amor caelestis boni et veri; per "Aegyptum" scientificum naturalis hominis, simile per "acupicturam" inde; per "Syriam" ecclesia quoad cognitiones veri et boni; per "Aschurem" rationale illius ecclesiae; per "Dedan" illi qui in cognitionibus caelestium. Inde constare potest quod per "mercaturas Tyri", de quibus in toto illo capite agitur, non aliquae mercaturae intelligantur, sed per omnia et singula intelligantur spiritualia, quae comparanda, imbuenda, et communicanda.
Quod "Tyrus" significet cognitiones veri et boni, videatur n. 1201.
Quod "Aegyptus" scientificum naturalis hominis, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391.
Quod "Syria" ecclesiam quoad cognitiones veri et boni, n. 1232, 1234, 3664, 3680, 4112.
Quod "Dedan" illos qui in cognitionibus caelestium sunt, n. 3240, 3241.
Quod "Aschur" rationale inde, n. 119, 1186.
Quod "purpura" amorem caelestem boni, n. 9467.
Quod "hyacinthinum" amorem caelestem veri, n. 9466, 9687, 9833; similiter "chrysoprasus", n. 9868. Quid "byssus" et "acupictum", videatur mox supra.)
[9] Apud Davidem,
"Tota gloriosa filia Regis intus, et ex implexis auri vestis ejus; in acupictis adducetur Regi" (Psalms 45:14, 15 [B.A. 13, 14]);
per "filiam Regis" significatur affectio veri spiritualis, et inde ecclesia ex illis qui in ea affectione sunt; "Rex" significat Dominum quoad Divinum Verum; "vestis ex implexis auri" intelligentiam et sapientiam ex illo vero; "acupicta in quibus" adducetur Regi", sunt cognitiones veri.
(Quod "filia" significet affectionem veri et inde ecclesiam, videatur n. 2362, 2623, 3373, 3963, 4257, 6729, 6775, 2
6779, 8649, 9055, 9807; quod "Rex" Dominum quoad Divinum Verum, supra. n. 31.)
[10] In Libro Secundo Samuelis,
"Filiae Israelis super Saule flete, qui amicivit vos dibapho cum delicatis, et imposuit ornatum auri super vestem vestram" (1:24);
haec in lamentatione Davidis super Saulem, quam inscripsit "Ad docendum filios Jehudae Arcum" (ibid. vers. 18);
per "arcum" significatur verum pugnans contra falsum (videatur n. 2686, 2709); per "Saulem" ibi, ut regem, significatur id verum; per "filios Jehudae" significantur illi qui in veris ex bono sunt; per "amicire filias Israelis dibapho", et per "imponere ornatum auri super vestem", est impertiri intelligentiam et sapientiam illis qui in affectione veri spirituali sunt.
[11] Apud Matthaeum,
"Ingressus rex ut videret discumbentes, vidit ibi hominem non indutum veste nuptiarum; et dixit ei, Amice, quomodo huc intrasti non habens vestem nuptiarum? Ille obmutuit: tunc dixit rex, Ligate pedes et manus, et ejicite in tenebras extimas (22:11-13);
"vestis nuptiarum" significat intelligentiam spiritualis hominis, quae est ex cognitionibus veri et boni; at "non indutus veste nuptiarum" significat hypocritam qui per moralem vitam mentitur spiritualem, cum tamen est mere naturalis; "ligare pedes et manus" significat privationem cognitionum ex Verbo, per quas est mentitus hominem spiritualem; "ejici in tenebras extimas" significat inter illos qui in falsis ex malo sunt ("tenebrae extimae" sunt falsa ex malo).
[12] Apud Zephaniam,
"Visitabo super principes et super filios regis, et super omnes indutos vestimentis alienigenae" (1:8);
"principes" et "filii regis" significant illos qui in veris sunt, ac in opposito sensu, ut hic, illos qui in falsis; hi dicuntur "induti vestimento alienigenae", quia "vestimentum" significat falsum, et "alienigena" illos qui extra ecclesiam sunt et non agnoscunt ecclesiae vera.
[13] Apud Matthaeum,
"Cavete vobis a pseudoprophetis, qui veniunt ad vos in vestimentis ovium: intus sunt lupi rapaces" (7:15);
"pseudoprophetae in vestimentis ovium", qui "intus lupi rapaces", sunt qui docent falsa sicut forent vera, et moralem vitam ad apparentiam agunt, sed apud se, dum ex suo spiritu, nihil nisi quam de se et mundo cogitant, ac deprivare student omnes veris.
[14] Apud Johannem,
Jesus dixit ad Petrum, "Cum fuisti junior, cingebas temet et ambulabas quo volebas; quando vero senex fueris, extendes manus tuas, et alius te cinget, ducetque quo non vis" (21:18);
quid haec in sensu spirituali significant, videatur supra (n. 9); quod nempe per "Petrum" intelligatur fides ecclesiae; per illum "cum junior", quando "cingeret semet et ambularet quo vellet", fides ecclesiae in principio quando in bono charitatis sunt, tunc quod ex spirituali homine de veris ecclesiae cogitant, et ex eo cogitare est ex suo spiritu, ita ex affectione veri spirituali, quod est ex libero; per illum autem "cum senex fuerit", quod "extenderet manus et alius illum cingeret", intelligitur fides ecclesiae in fine ejus, quando fides absque charitate erit, quod tunc nihil de veris ecclesiae cogitarent ex se sed ex aliis, ita solum ex doctrina et non ex Verbo, quod respective servum est; nam credere quod alius dicit est servum, at credere quod ipse cogitat ex Verbo est liberum, secundum Domini verba apud Johannem,
"Si manseritis in Verbo meo, vere discipuli mei estis, et cognoscetis veritatem, et veritas liberos faciet vos" (8:31, 32).
[15] Apud Lucam,
"Nemo panniculum novi vestimenti indit in vestimentum vetus; alioquin illud novum findet vetus, et veteri non convenit panniculus ex novo. Et nemo injicit vinum novum in utres veteres; alioquin disrumpet vinum novum utres, et illud effundetur, et utres peribunt" (5:36-38; Matthaeus 9:16, 17; Marcus 2:21, 22);
quia "vestimentum" significat verum, ideo Dominus comparat vera ecclesiae prioris, quae erat ecclesia repraesentativa spiritualium, panniculo vestimenti veteris, et vera ecclesiae novae, quae erant ipsa vera spiritualia, panniculo vestimenti novi: similiter comparavit illa utribus vini, quia per "vinum" similiter significatur verum, ac "utres" sunt cognitiones quae continent 3
illud.
(Quod "vinum" in Verbo significet verum, videatur in Doctrina Novae Hierosolymae, n. 219.)
[16] Ex his nunc constare potest quid per "vestes" in Verbo alibi significatur, nam saepius ibi nominantur, ut in sequentibus: - In Apocalypsi,
"Super thronis viginti quatuor Seniores sedentes, induti Vestimentis albis" (4:4);
alibi,
Exercitus Sedentis super Equo albo "sequebantur Ipsum, .... induti byssino albo et mundo" (Apocalypsis 19:14);
alibi,
Qui ante thronum in conspectu Agni stabant, erant "amicti stolis albis" (Apocalypsis 7:9);
alibi,
Septem angeli e templo "induti erant lino mundo et splendido" ( 4
alibi,
"Datae sunt singulis", qui sub altari "stolae albae" (Apocalypsis 6:11);
alibi,
"Eme aurum.... et vestimenta alba" (Apocalypsis 3:18);
apud Ezechielem,
"Panem suum famelico det, et nudum obtegat veste" ( 5
18:16);
"panem dare famelico" in spirituali sensu significat ex bono charitatis instruere illos qui desiderant vera; "nudum obtegere veste", significat illos similiter qui non in veris sunt.
[17] Apud eundem,
Hostes "exuent tibi vestes, et sument vasa ornatus tui" (23:26);
apud Sachariam,
"Jehoschua indutus fuit vestibus pollutis, et sic stabat coram angelo, qui dixit ad stantes coram illo, Removete vestes pollutas a super illo: et dixit, Transire feci a super te iniquitatem tuam, induendo te vestibus mutatis" (3:3-5);
in Threnis,
"Errarunt caeci in plateis, polluti sunt sanguine, ea quae non possunt, tangunt vestimentis suis" (4:14 6
).
Ex significatione "vestium" sciri potest quid intelligitur per plura statuta apud filios Israelis, ut
Quod vestes mixtae non induerentur (Leviticus 19:19; Deuteronomius 22:11);
Quod vasa viri non essent super feminam, nec vir indueretur vestibu feminae (Deuteronomius 22:5);
Quod lavarentur vestes ut purificarentur et sic sanctificarentur (Exodus 19:14; 7
Levit. 11:25, 28, 40; 14:8, 9; Numeri 19:11 ad fin. );
et alibi,
Quod in luctu propter praevaricationem contra Divina Vera, exuerent vestes, et induerent saccum (Esaias 15:3; 22:12; 37:1, 2; Jeremias 4:8; 6:26; 48:37; 49:3; Threni 2:10; Ezechiel 27:31; Amos 8:10; Jonas 3:5, 6, 8);
Et quod discinderent vestes (Esai. 37:1 8
; et alibi).
Tum, quid significat
Quod discipuli imposuerint vestimenta sua super asinam et pullum cum Dominus ibat Hierosolymam, et quod populus tunc straverit vestimenta sua in via (Matthaeus 21:7-9; Marcus 11:7, 8; Luca 19:35, 36),
videatur supra (n. 31(b)).
[18] Quod "vestes" significent vera, est ex illa origine, quia lux caeli est Divinum Verum procedens a Domino ut Sole ibi, et omnia quae in caelis existunt, ex luce ibi existunt; similiter etiam vestes quibus amicti apparent angeli. Inde est
Quod angelis ad sepulcrum Domini sedentibus fuerit indumentum album sicut nix (Matthaeus 28:3);
Et quod vestes eorum fuerint splendentes (Luca 24:4).
(Quod vestes quibus induti apparent angeli correspondeant intelligentiae eorum, et quod intelligentia illis sit secundum receptionem Divini Veri a Domino, videatur in opere De Caelo et Inferno 177-182; et quod Divinum Verum procedens a Domino sit Lux in Caelo, n. 126-135 ibi.) Inde constare potest quid significatur per "vestes", ubi de Domino, quod nempe Divinum Verum procedens ex Ipso; et quia significatur Divinum Verum, etiam significatur Verbum, nam Verbum est Divinum Verum a Domino in terris et in caelis. Hoc repraesentatum est per "vestes" Domini cum transformatus est coram Petro, Jacobo et Johanne, de quibus ita apud Evangelistas: –
Cum Jesus transformatus est, "splenduit facies Ipsius sicut sol, et vestimenta facta (alba) sicut lux" (Matthaeus 17:2),
et "alba fulgurantia" (Luca 9:29),
ac "splendentia alba sicut nix, cujusmodi fullo super terra non potest dealbare" (Marc. 9:3 9
).
Simile legitur de "Antiquo dierum" apud Danielem,
"Antiquus dierum sedit, et vestis Ipsius erat sicut nix alba" (7:9);
"Antiquus dierum" est Dominus ab aeterno. Quia "lux" est Divinum Verum, et hoc significatur per "vestes" cum de Domino, ideo dicitur apud Davidem,
Jehovah "Se operit luce sicut veste" (Psalms 104:2).
[19] Ex his constare potest quid significatur per "vestes Domini" alibi in Verbo:-
-Ut apud Davidem,
"Unxit.... myrrha, aloe et kesia omnes vestes tuas" (Psalm. 45:[8,] 9 [B.A. 7, 8]);
ibi de Domino.
Apud Mosen,
"Lavabit in vino vestimentum suum, et in sanguine uvarum velamen suum" (Genesis 49:11);
etiam haec de Domino; "vinum" et "sanguis uvarum" significant Divinum Verum. Quia "vestes Domini" Divinum Verum significabant, ideo etiam
Illi qui tetigerunt fimbriam vestimenti Ipsius, sanati sunt (Matthaeus 9:20, 21; Marcus 5:27, 28, 30; 6:56; Luca 8:44).
Apud Esaiam,
"Quis hic qui venit ex Edom, conspersus vestes ex Bozra? hic honorabilis in vestitu suo?.... Quare rubicundus quoad vestem tuam, et vestes tuae sicut calcantis in torculari?.... Sparsa est victoria eorum super vestes meas, et omne vestimentum meum pollui" (63:1-3);
haec quoque de Domino: per "vestes" hic significatur Verbum, quod, ut dictum est, est Divinum Verum a Domino in terris et in caelis; violentia illata Divino Vero seu Verbo ab illis qui tunc ab ecclesia erant, describitur per quod "rubicundus quoad vestem, sicut calcantis in torculari", et quod "victoria sparsa sit super vestes", et quod "omne vestimentum suum polluerit."
[20] In Apocalypsi,
Sedens super Equo albo "circumindutus vestimento tincto sanguine, et vocatur nomen Ipsius Verbum Dei" (19:13):
hic manifeste dicitur, quod Sedens super Equo albo vocaretur "Verbum Dei"; quod sit Dominus patet, nam mox de Ipso dicitur,
"Habet super vestimento suo et super femore nomen scriptum, Rex regum et Dominus dominorum" ((cap. 19) vers. 16):
est itaque Verbum in littera quod significatur per "vestimentum tinctum sanguine", quoniam illi violentia illata est, non autem Verbo in sensu spirituali; huic violentia inferri nequiit, quia nihil de eo sciverunt.
[21] Quod Verbo in sensu litterae violentia illata sit, non autem Verbo in sensu spirituali, etiam significatur per "vestes Domini" quae divisae a militibus, non autem "tunica"; de quibus ita apud Johannem:
"Milites.... acceperunt vestimenta Ipsius et fecerunt quatuor partes, unicuique militi partem, et tunicam; erat autem tunica inconsuta, a summo contexta tota; dixerunt ergo inter se, Ne dividamus eam, sed sortiamur de ea cujus futura est:.... milites igitur haec fecerunt" (19:23, 24);
et apud Davidem,
"Diviserunt vestes meas, et super vestimentum meum jecerunt sortem" (Psalms 22:19 [B.A. 18]):
per "vestes Domini", quas diviserunt, significatur Verbum in littera, per "tunicam" Ipsius Verbum in sensu spirituali; per "milites" significantur illi qui ab ecclesia qui pro Divino Vero militarent; ideo dicitur, "milites igitur haec fecerunt."
(Quod "tunica" significet Divinum Verum seu Verbum in sensu spirituali, videatur n. 9826, 9942; quod "milites" significent illos qui ab ecclesia et militarent pro Divino Vero, videatur supra, n. 64 fin. , ubi haec plenius explicantur.) Sciendum est quod singula quae de Passione Domini memorantur apud Evangelistas, involvant et significent quomodo ecclesia tunc, quae apud Judaeos, tractaverat Divinum Verum, ita Verbum, nam hoc erat apud illos Divinum Verum; et Dominus erat Verbum, quia Divinum Verum
(Johannes 1:1, 2, 14): sed quid singula involvunt et significant, non sciri potest nisi ex sensu interno; nunc solum memoratur quid significabant "vestes Domini", quia de significatione "vestium" hic agitur, quod nempe significent vera, et ubi de Domino, Divinum Verum.
[22] Similia quae "vestes Domini", etiam "vestes Aharonis" et "filiorum ejus" significarunt, quoniam Aharon cum filiis ejus repraesentarunt Dominum quoad Divinum Bonum, ac vestes illorum quoad Divinum Verum. (Sed haec videantur in Arcana Caelestibus explicata et ostensa; ut quod Aharon repraesentaverit Dominum quoad Divinum Bonum, n. 9806, 10
9946, 10017; quid singulae vestes eorum, nempe pectorale, ephodum, pallium, tunica tesselata, cidaris, baltheus, n. 9814, 9823-9828, seq.)
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