475# “他们曾洗他们的袍子”表示通过试探移走虚假。这从“洗”和“袍子”的含义清楚可知：“洗”是指从虚假和邪恶中洁净，因而移走它们；因为与世人、灵人和天使同在的邪恶和虚假不是被除去，而是被移走，当它们被移走时，表面上看，它们被除去了(对此，参看《新耶路撒冷及其属天教义》，166, 170节)；因此，“洗”表示移走虚假，从而洁净。“袍子”是指总体上进行保护的真理(对此，参看AE 395节)；但此处“袍子”在被清洗并变得洁白之前，表示他们尚未从中洁净的虚假，因为在灵界，那些因无知而处于虚假的人一开始穿着各种颜色的深色衣服，当处于试探时，就穿着脏衣服；但当他们从试探中出来时，则穿着白袍，这白袍照着他们从虚假中洁净的状态而闪闪发光。在来世，每个人都照着他所拥有的真理和虚假穿衣；这就是为何“衣服”表示真理，在反面意义上表示虚假(参看AE 195, 271节)。由此明显可知，“他们曾洗他们的袍子，使它们变得洁白”表示什么。
古时候，当教会的一切外在都代表并表示属灵和属天事物时，洗是习俗，它们代表从虚假和邪恶中洁净。“洗”具有这种含义，是因为水表示真理，而肮脏表示虚假和邪恶，从虚假和邪恶中的一切洁净都通过真理实现；“水”表示真理(参看AE 71节)。这就是为何按着吩咐，洗在以色列人中间被设立；因为一个代表性教会在他们当中建立，属于该教会的一切事物都表示属灵事物，“洗”表示从虚假和邪恶中洁净，因而表示重生。为此，一个铜盆被放在会幕门口(出埃及记30:18–20)；又有铜盆被放在殿外，一个被称为铜海的大盆，十个小盆(列王纪上7:23–39)。
由于“洗”的这种含义，当亚伦和他儿子供祭司职分时，摩西被吩咐在会幕门口用水洗他们，从而使他们分别为圣(出埃及记29:4; 40:12; 利未记8:6)；因为祭司代表神性良善方面的主，正如王代表神性真理方面的主；因此，祭司也代表纯净无瑕的神性神圣。亚伦和他儿子通过被摩西洗而获得这种代表；因此，经上说他们要这样成圣，尽管他们自己并没有通过洗而获得任何神圣。
因此，经上还吩咐在进会幕，走近祭坛事奉之前，亚伦和他儿子要洗他们的手和脚；还说他们这样做，就免得死亡；这要给他们作一个时代的律例(出埃及记30:18–21; 40:30–31)；以及亚伦在穿上事奉的衣服之前，要洗身(利未记16:4, 24)。“洗手和脚”表示属世人的洁净，“洗身”表示属灵人的洁净。因此，经上还吩咐，要用除罪水弹在利未人身上，又叫剃头刀刮他们全身，从而使他们成圣，并且他们要洗衣服(民数记8:6–7)。向利未人如此行，是因为他们在亚伦和他儿子手下在教会的外在事物上进行事奉；弹除罪水，剃全身的毛发和洗衣服代表教会外在事物的洁净。
此外，所有因摸了不洁之物而变得不洁的人也洗自己和他们的衣服，经上说他们由此变得洁净，如那些吃了不洁之兽的尸体，或被撕裂之物的人(利未记17:15–16)，一个摸了患漏症之人的床，或坐了他所坐的器皿，或摸了他身体的人(利未记15:4–12)。经上还吩咐，长大麻风的人洁净之后要洗衣服，剃去毛发，用水洗澡(利未记14:8–9)；事实上，诸如因接触了不洁净的东西而变得不洁的那类器皿要过水(利未记11:32)；此外还有其它条例。人若以为那些洗身，或手和脚，或衣服的人由此就洁净和成圣了，也就是从他们的罪中洁净了，就大错特错了。罪不是像脏东西用水或通过水被洗去那样被洗去或移走，而是通过真理和照之的生活被洗去，也就是被移走，洗只代表这一点；因为“水”表示真理，当照真理生活时，真理就使人洁净。
这些外在事物对从邪恶和虚假中洁净出来毫无贡献，主在马太福音清楚教导了这一点：
你们这假冒为善的文士和法利赛人有祸了！因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。(马太福音23:25–26)
当犹太人和法利赛人指责祂的门徒吃饭前不洗手时，主给出了类似教导，因为祂教导：这不会玷污人，或说使他变得不洁，玷污他的，是从心里发出的一切邪恶(马太福音15:1–2, 19–20; 马可福音7:1–23; 路加福音11:38–39)。由此可见，犹太人从来没有因他们洗濯而成圣，并从他们的属灵污秽，也就是从心里发出的邪恶中洁净，因为这些邪恶居于里面，在世上与附着在身体上的污秽毫无关系。经上说：“洗净杯盘的里面，好叫外面也干净了。”因为人的外面或外层无法先于里面或内层被洁净，因为外层通过内层被洁净，或说外面通过里面被洁净。“杯盘”表示接受真理和良善的人的内层和外层，因为杯是盛酒的，盘是盛食物的，而“酒”表示真理，“食物”与“饼”具有相同的含义，即表示良善，这清楚表明，“先洗净杯盘的里面，好叫外面也干净了”在灵义上表示什么。
主在此处所说的，与祂洗门徒的脚具有相同的含义；对此，主在约翰福音如此对彼得说：
凡洗过澡的人，只需把脚一洗，全身就干净了。(约翰福音13:10)
“凡洗过澡的人”表示一个从内在洁净的人，或内在洁净；“只需把脚一洗”表示然后他必须从外在洁净，因为“脚”表示外在人或属世人(参看AE 69节)。关于这个奥秘或内层真理，详情可参看《新耶路撒冷及其属天教义》(179, 181节)；也可参看《属天的奥秘》，那里说明了以下主题，即：每个人，无论内在或属灵的，还是外在或属世的，都必须洁净，好叫一个人可以洁净，外在必须通过内在洁净(AC 3868, 3870, 3872, 3876, 3877, 3882节)。内在人先于外在人洁净，因为内在人处于天堂之光，外在人处于世界之光(AC 3321, 3325, 3469, 3493, 4353, 8746, 9325节)。主通过内在人或属灵人洁净外在人或属世人(AC 3286, 3288, 3321节)。一个人不会洁净，直到外在人或属世人也洁净了(AC 8742–8747, 9043, 9046, 9061, 9325, 9334节)。如果属世人不洁净，那么属灵人就会关闭(AC 6299节)；它或他在信与爱之真理与良善方面仿佛是瞎眼的(AC 3493, 3969节)。内在人通过认识、理解和思考圣言的真理而洁净，外在人则通过意愿并实行它们而洁净。这清楚表明，当如何理解主对彼得说的话，即“凡洗过澡的人，只需把脚一洗”，同样表明当如何理解主对法利赛人说的话，即：“先洗净杯盘的里面，好叫外面也干净了。”
主的这些话也表示内在人通过信之真理被洁净，外在人则通过照之的生活被洁净：
人若不是从水和灵生的，就不能进神的国。(约翰福音3:5)
“水”表示信之真理，“灵”表示照之的生活。
475b.由此可见，在以下经文中，“洗”表示什么。以西结书：
我用水洗你，洗净你身上的血，又用油抹你。(以西结书16:9)
这句话论及耶路撒冷，耶路撒冷表示教会；“我用水洗你，洗净你身上的血”表示教会从虚假和邪恶中洁净，“用水洗”表示通过真理洁净教会，“洗净血”表示从邪恶和虚假中洁净。“我用油抹你”表示使教会充满爱之良善，“油”表示爱之良善。
以赛亚书：
当主以审判的灵和洁净的灵，将锡安女子的污秽洗去，又将耶路撒冷的血从它中间洗净时。(以赛亚书4:4)
“将锡安女子的污秽洗去”表示把那些属于属天教会之人的情感从自我之爱的邪恶中洁净出来，“女子或女儿”表示情感，“锡安”表示处于对主之爱，因而被称为一个属天教会的教会；“将耶路撒冷的血洗净”表示把这些情感从邪恶之虚假中洁净出来，“血”表示邪恶之虚假；“以审判的灵和洁净的灵”表示通过对真理的理解和对真理的情感，“灵”表示从主发出的神性真理，“审判的灵”表示由此而来的对真理的理解，“洁净的灵”表示对真理的属灵情感，因为这就是那去洁净的。
约伯记：
我若用雪水洗自己，用碱洁净我的手，你还要把我扔在坑里，连我自己的衣服都憎恶我。(约伯记9:30–31)
这些话的意思是，如果有人试图凭自己的努力洁净自己，尽管是通过纯正或看似纯正的真理和良善来洁净，仍会把自己引入虚假；“洗自己”表示洁净自己；“雪水”表示纯正或看似纯正的真理；“碱或肥皂”表示它们(这些水)所来自的良善，“坑”表示虚假。“连我自己的衣服都憎恶我”表示被歪曲的真理由此而来；“衣服”表示真理，当它们被歪曲时，经上就说它们“憎恶一个人”，当人出于自我聪明来推测或思考并得出结论时，情况就是这样。
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)
这句话论及犹大，犹大在此表示神性真理方面的主；“他在葡萄酒中洗了衣服，在葡萄血中洗了袍褂”表示当主在世时，祂在祂的人身中完全洁净了这神性真理，“衣服”和“袍褂”表示祂的人身，“酒”和“葡萄血”表示神性真理。对这些话的解释，可参看《属天的奥秘》(6377, 6378节)。
“洗”表示从虚假和邪恶中洁净，这一点清楚可见于以赛亚书：
你们要洗濯、自洁，从我眼前除掉你们的恶行，要止住作恶。(以赛亚书1:16)
由于“洗”表示除去虚假和邪恶，所以经上补充说：“从我眼前除掉你们的恶行，要止住作恶。”
耶利米书：
耶路撒冷啊，你当洗去心中的恶，使你可以得救。罪孽的想法在你中间要存到几时呢？(耶利米书4:14)
这些话具有相同的含义。诗篇：
求你将我的罪孽洗除净尽，并洁除我的罪。求你用牛膝草洁净我，我就干净；求你洗涤我，我就比雪更白。(诗篇51:2, 7)
此处“洗”明显表示从虚假和邪恶中洁净，因为经上说“求你将我的罪孽洗除净尽，并洁除我的罪”，然后又说“求你洗涤我，我就比雪更白”；“洗净罪孽”表示从虚假中洁净，“洁除罪”表示从邪恶中洁净，因为“罪孽”论及虚假，“罪”论及邪恶。由于除罪水是用牛膝草来制备的，所以经上说：“求你用牛膝草洁净我，我就干净。”
耶利米书：
你虽用碱、多用肥皂洗濯，你的罪孽仍在我面前显出斑渍。(耶利米书2:22)
此处也很明显，洗仅代表、因而表示属灵的洗，也就是从虚假和邪恶中洁净，因为经上补充说：“你虽用碱、多用肥皂洗濯，你的罪孽仍在我面前显出斑渍。”
在诗篇也是如此：
我徒然洁净了我的心，徒然洗手表明清白。我终日遭灾难，受惩治直到早晨。(诗篇73:13–14)
“洗手表明清白”表示证明一个人是清白的，洁除了邪恶和虚假；因为洗手也是清白无辜的见证；这可从以下事实清楚看出来：彼拉多洗手说，对这义人的血，我是无辜的(马太福音27:24)。
由于“洗”表示从虚假和邪恶中洁净，而“瞎子”表示那些看不见真理，因而处于虚假的人，所以：
主用唾沫和泥抹在瞎子的眼睛上，叫他往西罗亚池子里去洗，他一洗，回来就看见了。(约翰福音9:6–7, 11, 15)
“瞎子”在此代表那些不能看见任何真理的人，因为他们是感官的，只看见那些出现在外在感官面前的事物，他们由此吸收谬误，而非真理，并将圣言的字义用于确认它们。“用唾沫和的泥”表示感官真理，就是诸如圣言为这些人所包含的那种；“湖或西罗亚池子的水”表示圣言的真理，因为耶路撒冷的一切事物，甚至连池子都具有意义；“洗”表示从谬误中洁净，这些谬误本身是虚假。由此可见，这些事物在一个系列中表示什么；因为当主在世时，祂的一切神迹和作为都表示属天和属灵的神性事物，也就是诸如属于天堂和教会的那类事物，这是因为它们是神性，神性始终从最初事物或初始而在终端中，因而在完全中运作；终端就是诸如在世上出现在眼前的那类事物。这就是为何主通过自然界中诸如相对应的那类事物来说话，圣言也是通过这些事物来写的。
按以利沙的吩咐，在长大麻风的乃缦身上所行的奇迹也是这种情况；对此，列王纪下是如此描述的：
亚兰的乃缦感染大麻风，以利沙所打发的一个使者吩咐他在约旦河中沐浴七次，他的肉就必复原，他会得洁净。最后乃缦下去，在约旦河里浸了七次；他的肉复原，好像小孩的肉，他就洁净了。(列王纪下5:10, 14)
亚兰的麻风病人“乃缦”代表并表示那些歪曲来自圣言的真理和良善的知识之人，因为“大麻风”表示歪曲，“亚兰或叙利亚”表示真理和良善的知识。“约旦河水”表示引入教会的真理，这些真理就是来自圣言的真理和良善的知识，因为约旦河是进入迦南地的第一道边界，而“迦南地”表示教会；这就是为何“约旦河水”表示引入的真理，也就是来自圣言的真理和良善的最初知识。由于“约旦河水”的这种含义，乃缦被吩咐在约旦河水中沐浴七次，这表示从被歪曲的真理中洁净；“七次”表示完全，当论及神圣事物时，表示如神性真理那样的神圣事物。由于“七次”具有这种含义，所以经上说“他的肉复原，好像小孩的肉”，肉复原表示属灵生命，就是那些通过神性真理重生的人所拥有的那种生命。
由于“约旦河水”表示引入教会的真理，也就是来自圣言的真理和良善的知识，在其中“洗”表示从虚假中洁净，以及由此被主改造和重生，所以洗礼被设立，它首先由约翰在约旦河中施行(马太福音3:11–16; 马可福音1:4–13)。这个仪式表示初入来自圣言、关于主、祂的降临和救恩的知识。由于人被主通过来自圣言的真理改造和重生，所以洗礼是主所吩咐的(马太福音28:19)。正是通过来自圣言的真理，人才被改造和重生，也正是主改造和重生人。对此，详情可参看《新耶路撒冷及其属天教义》(202–209节)。
约翰说：
他是用水施洗；但主要用圣灵与火施洗。(路加福音3:16; 约翰福音1:33)
这句话的意思是，约翰只是把他们引入来自圣言、关于主的知识，从而预备他们去接受祂；而主自己则通过从祂发出的神性真理和神性良善使人重生；因为约翰与以利亚所代表的相同，即代表圣言；约翰施洗所用的“水”表示引入的真理，也就是来自圣言、关于主的知识；“圣灵”表示从主发出的神性真理；“火”表示从祂发出的神性良善；“施洗”表示被主通过来自圣言的神性真理重生。
洗在古代诸教会中被设立，后来洗礼又取代了它们；然而，它们只是具有代表性和意义的仪式，好叫天堂可以与人类结合，具体地与教会之人结合。因为当人处于终端，也就是在其属世人方面处于诸如在世上的那类事物，而在其属灵人方面处于诸如在天堂中的那类事物时，天堂便与人结合；通过其它方式，结合是不可能的。这就是为何洗礼和圣餐被设立；这也是为何圣言是通过诸如在世上的那类事物来写的，圣言包含灵义，天上的事物就在灵义中；也就是说，圣言的字义是属世的，并包含灵义在里面。圣言通过这层意义将天堂天使和教会之人结合起来(可参看《天堂与地狱》，303–310节；小著《白马》从头到尾)。圣餐同样进行结合(参看《新耶路撒冷及其属天教义》，210–222节)，这同样适用于洗礼。然而，人若以为洗礼有助于人的拯救，就大错特错了，除非他同时处于教会的真理和照之的生活。因为洗礼是外在行为，这种外在行为若没有内在，对拯救毫无贡献；只有当外在与内在结合时，它才有贡献。洗礼的内在是，通过来自圣言的真理和照之的生活，虚假和邪恶可以被主移走，人由此得以重生，如主在马太福音(23:26–27)通过本文前面的解释所教导的。
475. And they did wash their robes.- This signifies the removal of falsities by means of temptations, as is evident from the signification of washing, which denotes to purify from falsities and evils, consequently to remove them; for the evils and falsities which men, spirits, and angels have, are not taken away, but removed, and when removed they appear as though taken away (concerning this fact see the Doctrine of the New Jerusalem 166, 170); washing therefore signifies to remove falsities, and thus to purify; and from the signification of robes as denoting truths in general, protecting, see above (n. 395). But in the present case "by robes" before they were washed and made white, are signified falsities from which they were purified. For those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of various colours, and while in temptations, in squalid garments; but when they come out of temptations, they appear in white robes, which shine according to their state of purification from falsities. Every one in the other life appears in garments which accord with the truths and the falsities which he has; for this reason garments signify truths, and in the opposite sense, falsities, as may be seen above (n. 195, 271). It is evident from these things, what is signified by washing their robes and making them white.
[2] In ancient times, when all the external things of the church were representative and significative of things spiritual and celestial, washings were customary, and they represented purifications from falsities and evils. Washings had this signification, because waters signified truths, while filth signified falsities and evils, and all purification from falsities and evils takes place by means of truths. That waters signify truths may be seen above (n. Exodus 30:18-20); and also lavers of brass were placed without the Temple, one great [laver] called "the molten sea," and ten smaller lavers (1 Kings 7:23-39).
[3] Because washings signified such things, therefore when Aaron and his sons were inaugurated into the priesthood, Moses was commanded to wash them with water at the door of the tabernacle, and so to sanctify them (Exodus 29:4; 40:12; Leviticus 8:6). For priests represented the Lord as to Divine Good, as kings represented Him as to Divine Truth; consequently the priests also represented the Divine sanctity, which is pure without blemish. Aaron and his sons received this representation through the washing by Moses; wherefore it is said, that they should thus be sanctified, although they themselves received no sanctity by the washing.
[4] Therefore it was also commanded that Aaron and his sons should wash their hands and feet before they entered the tent of the congregation, and before they ascended the altar to minister, and it is said "that they die not," and that it should be to them "a statute of an age" (Exodus 30:18-21, chap. 40:30, 31); and that Aaron should wash his flesh before he put on the garments of the ministry (Leviticus 16:4, 24). By washing the hands and feet was signified the purification of the natural man, and by washing the flesh, the purification of the spiritual man. Hence also it was commanded, that the Levites should be sanctified by being sprinkled with the water of expiation, and by shaving their flesh, and washing their garments (Num. 8:6, 7). This was done to the Levites because they attended to the external things of the church under Aaron and his sons; and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving their flesh, and washing their garments.
[5] Moreover, all who became unclean by touching unclean things also washed themselves and their garments, and thus were said to be made clean. As for example, they who had eaten of the carcase of an unclean beast, or of what was torn (Leviticus 17:15, 16); he who touched the bed of one that had a flux, or who had sat upon the vessel, upon which that one had sat, or who had touched his flesh (Leviticus 15:5-12). The leper, after his cleansing, had to wash his garments, shave off all his hair, and wash himself with water (Leviticus 14:8, 9); and in fact the very vessels that were made unclean by the touch of the unclean, had to be passed through waters (Leviticus 11:32); besides in many other references. He who supposes that they who washed their flesh, or hands and feet, or garments, were thereby cleansed and sanctified, that is to say, purified from their sins, is much deceived. For sins are not washed away or removed as filth is by water, or by means of water, but they are washed away, that is, removed, by means of truths, and a life according to them, and this alone was what was represented by washings; for waters signify truths, and truths, when there is a life according to them, purify men.
[6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:
"Woe unto you, Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside of them may be clean also" (23:25, 26).
The Lord gave similar teaching when the Jews and Pharisees rebuked His disciples for not washing their hands before they eat, for he said, that that would not defile a man, but every evil which goeth forth from the heart (Matthew 15:1, 2, 19, 20; Mark 7:1-23; Luke 11:38, 39). It is therefore clear that the Jews, by their washings, were never sanctified and cleansed from their spiritual defilements, which are the evils issuing from the heart, because these evils reside within, and in the world have no relation to the filth which adheres to the body. It is said, that the inside of the cup and of the platter is to be cleansed in order that the outside may be clean also; for the exterior with man cannot be cleansed before the interior, since by means of the interior the exterior is cleansed. By the cup and platter are signified the interiors and exteriors of man, which receive truth and good, for the cup is the container of wine, and the platter the container of food; and wine (vinum) signifies truth, and food signifies good, just as bread does. It is therefore evident what is signified, in the spiritual sense, by cleansing first the inside of the cup and of the platter, that the outside may be clean also.
[7] The same also is meant by the washing of the feet of the disciples, concerning which the Lord thus spoke to Peter:
"He that is washed needeth not save to wash his feet, but is clean every whit" (69). Concerning this interior truth more may be seen in the Doctrine of the New Jerusalem 179, 181); and in the Arcana Coelestia, where the following subjects are illustrated, namely, that each man, both the internal or spiritual, and the external or natural, must be purified in order that a man may be purified, and that the external must be purified by the internal (n. 3868, 3870, 3872, 3876, 3877, 3882). The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world (n. 3321, 3325, 3469, 3493, 4353, 8746, 9325). The external or natural man is purified by the Lord through the internal or spiritual (n. 3286, 3288, 3321). A man is not purified until the external or natural man is also purified (n. 8742-8747, 9043, 9046, 9061, 9325, 9334). Unless the natural man be purified, the spiritual man is closed (n. 6299); and as to the truths and goods of faith and of love he is as it were blind (n. 3493, 3969).
The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man, by willing and doing them. From these considerations the meaning of the Lord's words to Peter is now clear, "He that is washed needeth not save to wash his feet, but is clean every whit;" and also the Lord's words to the Pharisees; "Cleanse first the inside of the cup and of the platter, that the outside of them may be clean also."
[8] That the internal man is purified by means of the truths of faith, and the external by a life according to them, is meant also by these words of the Lord, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Water signifies the truths of faith, and the spirit, a life according to them.
[9] From these observations the signification of washing in the following passages is evident.
Thus in Ezekiel:
"I washed thee with waters; yea, I thoroughly washed away thy bloods from upon thee, and I anointed thee with oil" (16:9).
This was said of Jerusalem, which signifies the church; the purification of the church from falsities and evils is signified by, I washed thee with waters; yea I thoroughly washed away thy bloods from upon thee. To wash with waters signifies to purify it by means of truths, and to wash away bloods signifies to purify from evils and falsities. To imbue it with the good of love is signified by, I anointed thee with oil, oil denoting the good of love.
[10] In Isaiah:
"When the Lord shall have washed away the filth of the daughters of Zion and shall have purged the bloods of Jerusalem from the midst thereof, in the spirit of judgment, and in the spirit of cleansing" (4:4).
To wash away the filth of the daughters of Zion, signifies to purify the affections of those who are of the celestial church from the evils of the love of self, filth denoting the evil of the love of self, daughters, the affections, and Zion, the church which is in love to the Lord, and is therefore called the celestial church. To wash away the bloods of Jerusalem signifies to purify the affections from the falsities of evil, bloods denoting those falsities. In the spirit of judgment, and in the spirit of cleansing, signifies, by the understanding of truth, and by the affection for truth, for spirit denotes the Divine Truth which proceeds from the Lord, the spirit of judgment, the understanding of truth thence, and the spirit of cleansing, the spiritual affection for truth, since it is this which cleanses.
[11] Again, in Job:
"If I wash myself in waters of snow, and make my hands clean with lye; yet shalt thou plunge me into the pit, and mine own clothes shall abhor me" (9:30, 31).
These words mean, that if any one desire to purify himself, even by means of truths and goods which are, or seem to be genuine, he will still lead himself into falsities. To wash himself denotes to purify himself; waters of snow denote the truths which are, or seem to be, genuine; lye denotes the good from which [such waters come]; and the pit denotes what is false. That consequently truths falsified exist, is meant by mine own clothes shall abhor me, clothes denoting truths, which are said to abhor a man when he falsifies them, and this is the case when he thinks out and forms conclusions from his own intelligence.
[12] In Moses:
"Who washes his garment in wine, and his covering in the blood of grapes" (Arcana Coelestia 6377, 6378).
[13] That washing, signifies to purify from falsities and evils, is evident in Isaiah:
"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil" (1:16).
Because to wash signifies to remove falsities and evils, it is therefore said, "put away the evil of your doings from before mine eyes; cease to do evil."
[14] In Jeremiah:
"O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall thoughts of thine iniquity lodge within thee?" (4:14).
And in David:
"Wash me thoroughly from mine iniquity, and cleanse me from my sin. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow" (Psalm 51:2, 7).
Here to wash clearly denotes to purify from falsities and evils, for it is said, "wash me thoroughly from mine iniquity, and cleanse me from my sin," and afterwards "wash me, and I shall be whiter than snow." To wash from iniquity denotes purification from falsities, and from sin denotes from evils, for iniquity is spoken of falsities, and sin, of evils. Because the water of expiation also was prepared from hyssop, it is therefore said, "purge me with hyssop, and I shall be clean."
[15] In Jeremiah:
"Though thou wash thee with nitre, and take thee much lye, thine iniquity is marked before me" (2:22).
Here also it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Though thou wash thee with nitre, and take thee much lye, yet thine iniquity is marked before me."
[16] Similarly in David:
"I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and my chastisement until the mornings" (Psalm 73:13, 14).
Here, to wash his hands in innocency, denotes to declare himself to be innocent and pure from evils and falsities; for the washing of the hands was also a testification of innocence; as also is evident from the fact that Pilate washed his hands and said, "I am innocent of the blood of this just one" (Matthew 27:24).
[17] Because washings signified purifications from falsities and evils, and because the blind signified those who do not see truths, and thence are in falsities, therefore the Lord told the blind man, whose eyes he anointed with clay made of spittle, to wash himself in the pool of Siloam; and he afterwards washed and came seeing (John 9:6, 7, 11, 15). The blind man here represented those who can see nothing of truth because they are sensual, and see only those things which appear before the external senses, and therefore they drink in fallacies instead of truths, and apply the sense of the letter of the Word to confirm them. The clay made of spittle signifies sensual truth, such as is contained in the Word for such persons. The waters of the lake or pool of Siloam signify the truths of the Word for all things even to the pools of water in Jerusalem, were significative; and by washing is signified to purify from fallacies, which in themselves are falsities. Hence the signification of these things in a series is evident; for all the miracles and works of the Lord, when He was in the world, signified celestial and spiritual Divine things, that is, such things as have reference to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from primaries (ex primis), and so in fulness. Ultimates are such things as appear before the eyes in the world; for this reason the Lord spoke, and the Word was written by means of such things in nature, which are correspondences.
[18] The case is similar with the miracle wrought on Naaman the leper at the command of Elisha, recorded as follows in the second book of Kings:
Naaman the Syrian was afflicted with leprosy, and was bidden by a messenger from Elisha to wash himself seven times in Jordan, and his flesh should come again to him and he should be clean, and at length Naaman "went down and dipped himself in Jordan seven times, and then his flesh came again like unto the flesh of a little child, and he was clean" (5:10, 14).
Naaman, of Syria, the leper, represented and signified those who falsify the knowledges of truth and good from the Word, for leprosy signifies falsifications, and Syria, the knowledges of truth and good. The waters of Jordan signified truths introductory to the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary by which the land of Canaan was entered, and by the land of Canaan was signified the church; hence the waters of Jordan signified introductory truths, which are the first knowledges of truth and good from the Word. On account of this signification of the waters of Jordan, Naaman was commanded to wash himself in it seven times, which signified purification from falsified truths. Seven times signify what is in fulness, and when used of holy things, it signifies such holy things as Divine truths are. By reason of this signification of seven times, it is said that his flesh was restored as the flesh of a little child, and by the flesh being restored is signified spiritual life, such as those have who are regenerated by means of Divine truths.
[19] Because the waters of Jordan signify truths introductory to the church, which are the knowledges of truth and good from the Word, and since washing therein signifies purification from falsities, and thence reformation and regeneration by the Lord, therefore baptism was instituted, and it was first administered in Jordan by John (Doctrine of the New Jerusalem 202-209).
[20] John said that he baptized with water, but that the Lord baptized with the Holy Spirit and with fire (Luke 3:16; John 1:33). By this is meant, that John only inaugurated them into knowledges from the Word concerning the Lord, and so prepared them to receive Him, but that the Lord Himself regenerates man by Divine Truth and Divine Good proceeding from Himself; for John represented the Word just as Elijah did; the water with which John baptized signified introductory truths, these being knowledges concerning the Lord from the Word. The Holy Spirit signifies Divine Truth proceeding from the Lord; fire, the Divine Good proceeding from Him; and baptism, regeneration by the Lord, by means of Divine Truths from the Word.
[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless were only representative and significative rites, in order that heaven might be conjoined with the human race, and specifically with the man of the church. For heaven is conjoined to man when he is in ultimates, that is, in such things as are in the world as to his natural man, and in such things as are in heaven as to his spiritual man; there cannot be conjunction in any other way. It was for this reason that baptism and the Holy Supper were instituted, and that by means of such things as are in the world the Word was written, and that it contains a spiritual sense, wherein are heavenly things; and that the sense of the letter of the Word is natural, and contains a spiritual sense within it. That by means of this the Word conjoins the angels of heaven with the men of the church, may be seen in the work concerning 23:26, 27), by means of the things explained above in this article.
475. And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of the New Jerusalem 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395; but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; 1this is why "garments" signify truths, and in the contrary sense falsities (See above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen.
[2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. Exodus 30:18-20);
Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39).
[3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood:
Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exodus 29:4; 40:12; Leviticus 8:6);
for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing.
[4] It was therefore also commanded that:
Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exodus 30:18-21; 40:30, 31).
Also that Aaron should wash his flesh before he put on the garments of ministry (Leviticus 16:4, 24).
"Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also:
That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Numbers 8:6, 7).
This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments.
[5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as:
Those who ate of the dead body of a clean beast, or of what was torn (Leviticus 17:15, 16).
One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Leviticus 15:4-12).
It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Leviticus 14:8, 9).
Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Leviticus 11:32; besides other statutes).
He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man.
[6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:
Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (Matthew 23:25, 26).
Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught:
That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matthew 15:1-2, 19-20; Mark 7:1-23; Luke 11:38, 39).
From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also."
[7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John:
He that hath bathed needeth not save to wash his feet, but is wholly clean (69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also."
[8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord:
Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).
"Water" signifying the truths of faith, and "spirit" a life according to them.
[9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel:
I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:9).
This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love.
[10] In Isaiah:
When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (Isaiah 4:4).
"To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses.
[11] In Job:
If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (Job 9:30, 31).
This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions.
[12] In Moses:
He washed his vesture in wine, and his covering in the blood of grapes (Arcana Coelestia 6377, 6378.)
[13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah:
Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (Isaiah 1:16).
Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil."
[14] In Jeremiah:
Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (Jeremiah 4:14).
This has a similar signification. In David:
Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:2, 7).
Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean. "
[15] In Jeremiah:
Although thou shalt wash thee with niter and take thee 2much soap, thine iniquity shall still retain its spots before Me (Jeremiah 2:22).
Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots."
[16] Thus also in David:
In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Psalms 73:13, 14).
"To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that:
Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matthew 27:24).
[17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities:
The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15).
The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond.
[18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings:
Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (2 Kings 5:10, 14).
"Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths.
[19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (The Doctrine of the New Jerusalem 202-209.)
[20] It was said by John:
That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33).
This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word.
[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Matthew 23:26, 27), as explained above in this article.
Footnotes:
1. The photolithograph has "them."
2. The photolithograph has "he take thee."
475. "Et laverunt stolas suas." - Quod significet remotionem falsorum per illas, constat ex significatione "lavare", quod sit purificare a falsis et malis, proinde removere illa; nam mala et falsa apud hominem, spiritum et angelum non auferuntur, sed removentur, et cum remota sunt apparent sicut ablata (de qua re videatur in Doctrina Novae Hierosolymae, n. 166, 170): inde per "lavare" significatur removere falsa et sic purificare: et ex significatione "stolarum", quod sint vera tutantia in communi (de qua supra, n. 395); hic autem per "stolas", antequam lavata et dealbata sunt, significantur falsa a quibus [nondum] purificata sunt; nam qui in falsis ex ignorantia sunt, in mundo spirituali apparent primum in vestibus obscuris diversicoloribus, et dum in tentationibus sunt in vestibus squallidis; at cum e tentationibus veniunt, apparent in stolis albis nitentibus secundum purificationem a falsis. Quisque in altera vita vestibus apparet secundum vera et secundum falsa quae apud 1
illum; inde est quod "vestes" significent vera, et in opposito sensu falsa (videatur supra, n. 195, 271): ex his constare potest quid significatur per quod "laverint stolas suas, et dealbaverint illas."
[2] Antiquis temporibus, quando omnia ecclesiae externa erant repraesentativa et significativa spiritualium et caelestium, in usu fuerunt lavationes, et per illas repraesentabantur purificationes a falsis et a malis; causa quod "lavationes" significaverint illas, erat quia "aquae" significabant vera, ac "sordes" falsa et mala, et omnis purificatio a falsis et malis fit per vera; (quod "aquae" significent vera, videatur supra, n. 71); inde est quod lavationes apud filios Israelis ex mandato institutae fuerint; erat enim apud illos ecclesia repraesentativa, cujus omnia significabant spiritualia, ac "lavationes" purificationes a falsis et malis, et inde regenerationem. Ob illum finem
Labrum aeneum positum erat ad ostium Tentorii conventus (Exodus 30:18-20);
Et quoque lavacra aenea posita erant extra Templum, unum magnum, quod vocabatur "mare aeneum", et decem minora (1 Regnum 7:23-39).
[3] Quia "lavationes" talia significabant, ideo cum Aharon et filii ejus inaugurarentur in sacerdotium
Jussus est Moses illos lavare aquis ad ostium Tentorii, et sic sanctificare (Exodus 29:4; 40:12; Leviticus 8:6);
sacerdotes enim repraesentabant Dominum quoad Divinum Bonum, sicut reges Ipsum quoad Divinum Verum; proinde sacerdotes etiam repraesentabant sanctitatem Divinam, quae pura est absque naevis: haec repraesentatio inducebatur Aharoni et ejus filiis per lavationem [a] Mose; quare dicitur quod "sic sanctificarentur", tametsi nulla illis sanctitas accessit per lavationem.
[4] Ideo etiam mandatum est ut
Aharon et filii ejus lavarent manus et pedes, antequam intrarent in Tentorium conventus, et antequam accederent ad altare ad ministrandum; et dicitur "ne morerentur", et quod id esset illis "statutum saeculi" (Exodus 30:18-21; 40:30, 31);
Et quod Aharon lavaret carnem suam, antequam indueret vestes ministerii (Leviticus 16:4, 24):
per "lavare manus et pedes" significabatur purificare naturalem hominem, et per "lavare carnem" significabatur purificare spiritualem hominem. Ideo etiam mandatum erat
Quod Levitae sanctificarentur per quod aspergerentur aqua expiationis, et per quod transire facerent novaculam super carnem suam, et lavarent vestes suas (Numeri 8:6, 7):
hoc factum est Levitis, quia ministrabant externa ecclesiae sub Aharone et filiis ejus, et purificatio externorum ecclesiae repraesentabatur per aspersionem aquae expiationis, per abrasionem pilorum carnis, et per lavationem vestium.
[5] Praeterea, omnes qui immundi facti sunt per tactum immundorum, etiam lavabant se et vestes; et dicitur quod sic mundi facti fuerint:
Ut
Qui comederunt cadaver bestiae mundae, aut discerptum (Leviticus 17:15, 16);
Qui tetigerit cubile fluxu affecti, et qui sederit super vase super quo ille sederat, aut qui tetigerit carnem ejus (Leviticus 15:5-12);
Quodque leprosus, postquam mundatus est, lavaret vestes, raderet omnem pilum suum, et lavaret se aquis (Leviticus 14:8, 9);
Immo quod ipsa vasa, quae immunda facta sunt per contactum immundorum, transigerentur per aquas (Leviticus 11:32).
(Praeter plura.)
Qui credit quod qui laverunt carnem suam aut manus et pedes aut vestes mundati et sanctificati fuerint, hoc est, purificati, quod est ex peccatis, multum fallitur: peccata enim non abluuntur et absterguntur sicut sordes aquis, nec per aquas; sed abluuntur, hoc est, removentur, per vera et per vitam secundum illa: hoc erat quod solum repraesentabatur per lavationes; nam "aquae" significant vera, et vera, dum vivitur secundum illa, purificant hominem.
[6] Quod externa illa nihil ad purificationem a malis et falsis conferant, docet Dominus clare apud Matthaeum,
"Vae vobis, Scribae et Pharisaei, hypocritae, quia purgatis exterius poculi et patinae, interiora vero plena sunt rapina et intemperantia: Pharisaee caece, purga prius interius poculi et patinae, ut fiat etiam exterius mundum" (23:25-26 2
).
Similia docet Dominus, cum Judaei et Pharisaei increpabant discipulos Domini quod non lavarent manus antequam comederent; docet enim
Quod id non immundum redderet hominem, sed omne malum quod exit ex corde (Matthaeus 15:1, 2, 19, 20; Marcus 7:1-23; Luca 11:38, 39):
inde constare potest quod Judaei nusquam sanctificati et mundati fuerint a sordibus spiritualibus, quae sunt mala exeuntia ex corde, per lavationes, quoniam haec mala interius resident; nec in mundo quicquam commune habent cum sordibus quae adhaerent corpori. Dicitur quod "purgandum sit interius poculi et patinae, ut fiat etiam exterius mundum"; non enim mundari potest exterius apud hominem antequam prius mundatum est interius, per interius enim mundatur exterius: per "poculum et patinam" significantur interiora et exteriora hominis, quae recipiunt verum et bonum; est enim poculum continens vini et patina continens cibi, ac per "vinum" significatur verum, et per "cibum" simile quod per "panem", nempe bonum: inde patet quid in sensu spirituali significatur per "Purga prius interius poculi et patinae, ut fiat etiam exterius mundum."
[7] Simile quod Dominus ibi dicit, intelligitur quoque per lavationem pedum discipulorum, de qua ita dicit Petro, apud Johannem,
"Qui lotus est, non opus habet nisi ut quoad pedes lavetur, et mundus est totus" (13:10):
"qui lotus est" significat qui interius mundus est; "non opus habet nisi quoad pedes lavetur" significat quod tunc exterius mundandus sit, "pedes" enim significant externum seu naturalem hominem (videatur supra, n. 69). (Sed de hoc arcano videantur plura in Doctrina Novae Hierosolymae, n. 179, 181; et in Arcanis Caelestibus ubi sequentia illustrata sunt: nempe, Quod uterque homo, tam internus seu spiritualis quam externus seu naturalis, purificandus sit, ut homo purificatus sit, et quod externus per internum, n. 3868, 3870, 3872, 3876, 3877, 3882. Quod internus homo prius purificetur quam externus, quoniam internus est in luce caeli, et externus in luce mundi, n. 3321, 3325, 3469, 3493, 4353, 3
8746, 9325. Quod externus seu naturalis homo a Domino purificetur per internum seu spiritualem, n. 3286, 3288, 3321. Quod homo non purificatus sit, priusquam externus seu naturalis homo etiam purificatus est, n. 8742-8747, 9043, 9046, 9061, 4
9325, 9334. Quod nisi naturalis homo purificatur, spiritualis homo claudatur, n. 6299; et quod sit quoad vera et bona fidei et amoris quasi caecus, n. 3493, 3969.) Internus homo purificatur per scire, intelligere et cogitare vera Verbi, et externus homo per velle et facere illa: ex his nunc patet quomodo intelligenda sunt Domini verba ad Petrum, "Qui lotus est, non opus habet nisi ut quoad pedes lavetur"; tum quomodo intelligenda sunt Domini verba ad Pharisaeos, "Purga prius interius poculi et patinae, ut fiat etiam exterius mundum."
[8] Quod internus homo purificetur per vera quae sunt fidei, et externus per vitam secundum illa, intelligitur etiam per haec Domini verba,
"Nisi quis generatus fuerit ex aqua et spiritu, non potest ingredi in regnum Dei" (Johannes 3:5):
"aqua" significat vera fidei, et "spiritus" vitam secundum illa.
[9] Ex his nunc constare potest quid "lavare" significat in sequentibus locis:
- Apud Ezechielem,
"Lavi te aquis, et ablui sanguines a super te, et unxi te oleo" (16:9):
haec de Hierosolyma, per quam significatur ecclesia: purificatio ejus a falsis et a malis significatur per "Lavi te aquis, et ablui sanguines a super te"; "lavare aquis" significat purificare illam per vera, et "abluere sanguines" purificare a falSis et malis; imbuere illam bono amoris significatur per "Unxi te oleo" ("oleum" est bonum amoris).
[10] Apud Esaiam,
"Cum laverit Dominus excrementum filiarum Zionis, et sanguines Hierosolymae abluerit e medio ejus, in spiritu judicii et in spiritu expurgationis" (4:4):
"lavare excrementum filiarum Zionis" significat purificare a malis amoris sui affectiones illorum qui ab ecclesia caelesti; "excrementum" est malum amoris sui, "filiae" sunt affectiones, "Zion" est ecclesia quae est in amore in Dominum, quae inde vocatur ecclesia caelestis: "abluere sanguines Hierosolymae" significat purificare a falsis mali easdem; "sanguines" sunt falsa mali: "in spiritu judicii et in spiritu expurgationis" significat per intellectum veri et per affectionem veri; " spiritus" est Divinum Verum procedens a Domino, "spiritus judicii" est intellectus veri inde, et "spiritus expurgationis" est affectio veri spiritualis, nam haec expurgat.
[11] Apud Hiobum,
"Si lavero me in aquis nivis, et mundavero smegmate manus meas, usque in foveam immerges me, et abominabuntur me vestes meae" (9:30, 31):
per haec intelligitur quod si quis purificare se ipsum velit, tametsi per vera et bona quae sunt aut apparent genuina, quod usque se ducat in falsa; "lavare se" est purificare se, "aquae nivis" sunt vera quae sunt aut apparent genuina, "smegma" est bonum a quo, "fovea" est falsum: quod vera inde falsificata existant, intelligitur per "Abominabuntur me vestes meae"; "vestes" sunt vera, quae "abominari illum" dicuntur cum falsificantur; hoc fit dum homo ex propria intelligentia excludit et concludit.
[12] Apud Mosen,
"Qui lavit in vino vestimentum suum, et in sanguine uvarum velamen suum" (Genesis 49:11):
haec de Jehuda, per quem ibi intelligitur Dominus quoad Divinum Verum: quod id prorsus purificaverit in Humano suo cum fuit in mundo, significatur per quod "laverit in vino vestimentum suum, et in sanguine uvarum velamen suum"; "vestimentum" et "velamen" significat Humanum suum, "vinum" et "sanguis uvarum" Divinum Verum. (Sed haec explicata videantur in Arcanis Caelestibus n. 6377, 6378.)
[13] Quod per "lavare" significetur purificare a falsis et malis, constat manifeste apud Esaiam,
"Lavate vos et purificate vos, removete malum operum vestrorum a coram oculis meis, cessate malum facere" (1:16):
quia "lavare" significat removere falsa et mala, ideo dicitur etiam "Removete malum operum vestrorum, cessate malum facere."
[14] Apud Jeremiam,
"Ablue a malitia cor tuum, Hierosolyma, ut salveris: quamdiu commorabuntur in medio tui cogitationes iniquitatis tuae?" (4:14);
similiter.
Apud Davidem,
"Lava me ab iniquitate mea, et a peccato meo munda me;.... expiabis me hyssopo et mundabor; lavabis me, et prae nive albus ero" (Psalms 51:4, 9 [B.A. 2, 7]):
hic manifeste "lavare" pro purificare a falsis et malis; nam dicitur "Lava me ab iniquitate et a peccato munda me", et dein, "Lavabis me et prae nive albus ero"; "lavare ab iniquitate" est a falsis, et "a peccato" est a malis, nam "iniquitas" dicitur de falsis et "peccatum" de malis; quia aqua expiationis etiam parabatur ex hyssopo, ideo dicitur, "Expiabis me hyssopo et mundabor."
[15] Apud Jeremiam,
"Si laveris te nitro, et 5
multiplicaveris tibi smegma, maculas retinebit iniquitas tua coram Me" (2:22):
hic manifeste etiam patet quod lavationes modo repraesentaverint et inde significaverint lavationes spirituales, quae sunt purificationes a falsis et malis; nam dicitur "Tametsi te laveris nitro, et multiplicaveris smegma, usque iniquitas tua retinebit maculas."
[16] Similiter apud Davidem,
"Frustra mundavi cor meum, et lavi in innocentia manus meas;...fui plaga affectus omni die, et correptio mea ad auroras" (Psalms 73:13, 14):
"lavare in innocentia manus" est testari se innocentem et purum esse a malis et falsis, nam lavatio manuum etiam fuit testificatio innocentiae; ut quoque constare potest ex eo, quod
Pilatus laverit manus suas, et dixerit, "Innocens sum a sanguine justi hujus" (Matthaeus 27:24).
[17] Quoniam "lavationes" significabant purificationes a falsis et malis, et quia "caecus" significabat illos qui non vident vera, ac inde in falsis sunt,
Ideo Dominus dixit ad caecum, super cujus oculos inunxit lutum ex sputo factum, ut lavaret se in lacu Siloah; qui, postquam lavit se, venit videns (Johannes 9:6, 7, 11, 15):
per "caecum" hic repraesentabantur illi qui nihil veri possunt videre, quia sensuales, qui modo vident illa quae coram sensibus externis apparent, inde fallacias loco veritatum, ad quas confirmandas etiam applicant sensum litterae Verbi; per "lutum ex sputo" significatur sensuale. verum, quale est pro talibus in Verbo; per "aquas lacus seu piscinae Siloah" significantur vera Verbi, nam omnia usque ad aquas in Hierosolyma significabant; et per "lavare" significatur purificare a fallaciis, quae in se sunt falsa. Inde constare potest quid illa in serie significant; omnia enim miracula et facta Domini, cum fuit in mundo, significabant Divina caelestia et spiritualia, hoc est, talia quae caeli et ecclesiae sunt, et hoc ex causa quia Divina fuerunt, et Divinum semper operatur in ultimis ex primis, et sic in pleno; ultima sunt talia quae in mundo coram oculis apparent. Inde est quod Dominus locutus sit, et quod Verbum conscriptum sit, per talia in Natura quae correspondent.
[18] Simile est cum miraculo facto Naamani leproso ex jussu. Elisaei, de quo ita in Libro Secundo Regum,
Naaman ex syria lepra affectus, jussus per nuntium ab Elisaeo, ut lavaret se septem vicibus in Jordane, et reverteretur caro, et mundaretur;.... et Naaman tandem "descendit et intinxit se in Jordane septem vicibus, ...et tunc restituta est caro ejus, sicut caro pueri parvi, et mundatus est" (5:10, 14):
per Naamanem leprosum e Syria repraesentabantur et significabantur illi qui falsificant cognitiones veri et boni ex Verbo; "lepra" enim significat falsificationes, et "Syria" cognitiones veri et boni: per "aquas Jordanis" significabantur vera introducentia in ecclesiam, quae sunt cognitiones veri et boni ex Verbo; nam Jordanes fluvius erat primus terminus, per quem intrabatur in terram Canaanem, et per "terram Canaanem" significabatur eccleSia; inde erat quod. "aquae Jordanis" significaverint vera introducentia, quae sunt cognitiones veri et boni ex Verbo primae. Propter hanc significationem "aquarum Jordanis" Naaman jussus est se lavare septem vicibus in illis, per quod significabatur purificatio a falsificatis veris; "septem vices" significant plenarium, et praedicantur de sanctis, qualia sunt vera Divina: quia "septem vices" id significant, ideo dicitur quod "caro ei restituta fuerit sicut caro pueri parvi"; per "carnem restitutam" significatur vita spiritualis, qualis est illis qui per Divina vera regenerantur.
[19] Quoniam per "aquas Jordanis " significabantur vera introducentia in ecclesiam, quae sunt cognitiones veri et boni ex Verbo, et per "lavationem" ibi significabatur purificatio a falsis, et inde reformatio et regeneratio a Domino, ideo instituta est baptizatio, quae primum facta est in Jordane a Johanne (Matthaeus 3:11-16; Marcus 1:4-13); per quod significabatur quod initiarentur in cognitiones ex Verbo de Domino, Ipsius adventu, et de salvatione ab Ipso: et quia homo per vera ex Verbo a Domino reformatur et regeneratur, ideo baptizatio a Domino mandata est (Matthaeus 28:19); nam vera ex Verbo sunt per quae homo reformatur et regeneratur, ac Dominus est qui reformat et regenerat (de qua re videantur plura in Doctrina Novae Hierosolymae, n. 6
202-209).
[20] Dixit Johannes,
Quod ille baptizet aqua, at quod Dominus baptizet spiritu sancto et igne (Luca 3:16; Johannes 1:33);
per quod intelligitur quod Johannes modo inauguraverit illos in cognitiones e Verbo de Domino, et sic praeparaverit illos ad recipiendum Ipsum, at quod Ipse Dominus hominem regeneret per Divinum Verum et Divinum Bonum procedens ab Ipso; Johannes enim repraesentabat simile quod Elias, nempe Verbum; "aquae" quibus Johannes baptizabat, significabant vera introducentia, quae sunt cognitiones de Domino ex Verbo; "spiritus sanctus" significat Divinum Verum procedens a Domino, et "ignis" significat Divinum Bonum procedens ab Ipso, et "baptizatio" significat regenerationem per Divina vera ex Verbo a Domino.
[21] Quod lavationes in Ecclesiis Antiquis institutae fuerint, et postea loco illarum baptizationes, quae tamen modo ritus repraesentativi et significativi sunt, erat causa, ut caelum conjungeretur cum humano genere, et in specie cum homine ecclesiae; tunc enim caelum conjungitur homini quando homo in ultimis est, hoc est, in talibus quae in mundo quoad naturalem suum hominem, ac in talibus quae in caelo sunt quoad spiritualem suum hominem; aliter non dari potest conjunctio: ob illam causam est quod baptizatio instituta sit, et quoque Sancta Cena; tum quod Verbum conscriptum sit per talia quae in mundo sunt, et quod ei sensus spiritualis insit in quo sunt talia quae in caelo sunt; seu quod sensus litterae Verbi sit naturalis, et in eo sit sensus spiritualis. (Quod Verbum per id conjungat angelos caeli cum hominibus ecclesiae, videatur in opere De Caelo et Inferno 303-310, et in opusculo De Equo Albo a principio ad finem; tum quod Sancta Cena conjungat, [in Doctrina Novae Hierosolymae,] n. 210-222; ita quoque Baptismus.) At qui credit quod Baptismus aliquid ad salvationem hominis conferat, nisi is simul sit in veris ecclesiae et in vita secundum illa; multum fallitur; nam baptizatio est externum, quod absque interno nihil facit ad salvationem, sed facit ubi externum conjunctum est interno. Internum Baptismi est, ut per vera ex Verbo ac per vitam secundum illa a Domino removeantur falsa et mala, et sic homo regeneretur (sicut etiam Dominus docet apud Matthaeum, cap. 23:26, 27, per illa quae supra in hoc articulo explicata sunt).
Footnotes:
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