10239.“亚伦和他的儿子要在这盆里洗”表人被主洁净和重生的一个代表。这从“洗”的含义，以及“亚伦”和“他的儿子”的代表清楚可知：“洗”是指洁净（参看10237节）；“亚伦”是指神性属天良善方面的主（9806，10068节）；“他的儿子”是指神性属灵良善方面的主（9807，10068节）。从这些含义明显可知，亚伦和他的儿子要“在这盆里洗”表示人被主洁净的一个代表。它之所以也是重生的一个代表，是因为重生也由洗来代表，不过是由洗全身来代表，这种洗被称为“施洗”。施洗或洗礼表示重生（参看4255，9088节）。
不过，重生不同于洁净之处在于，重生在先，洁净随后。除了那些正经历重生的人外，并且在他们重生之后，没有人能从邪恶和虚假中洁净。诚然，一个没有重生的人在他允许的范围内被引离邪恶，但他不会从它们当中洁净；他始终是不洁的。而已经重生的人则不然；他一天比一天洁净。这就是主对彼得所说这些话的意思：
洗过澡的人，只要把脚一洗，整个人就干净了。（约翰福音13:10）
“洗过澡的人”表示一个已经重生的人。
“施洗”这个词是指对事物的彻底清洗，这一点清楚可见于马可福音（7:4）；也是指洗全身（马太福音3:13-16；马可福音1:9；以及列王纪下5:10，14）。洗濯，也就是施洗所在的约旦河（马太福音3:6-13；马太福音1:5；列王纪下5:10，14）表示属世层（1585，4245节）。洗礼还表示试探（马太福音20:21-23），因为一切重生都是通过试探实现的（5036，5773，8351，8958，8959ff节）。
在此还必须简要说明为何主在世时，自己也愿意受洗，而洗礼表示人被祂重生。原因在于，主自己的洗礼表示祂的人身或人性的荣耀。在圣言中，凡表示人之重生的事物也表示主里面人身的荣耀；因为人的重生就是主之荣耀的一个形像（3138，3212，3296，3490，4401，5688节）。这就是为何主在让约翰给祂施洗时说：
我们理当这样尽神诸般的义。（马太福音3:15）
“尽神诸般的义”表示凭祂自己的能力征服地狱，使它们和天使恢复秩序，同时荣耀祂的人身。这一切皆通过主允许自己所经历的试探，因而通过祂与地狱不断的争战，甚至直到最后上十字架而实现。这些事构成主所尽的“义”（参看9486，9715，9809，10019，10152节）。“律法和先知书上所记的关于主的一切事都要应验”（路加福音18:31；22:37；24:44），以及主声称祂来是要成全律法的一切（马太福音5:17，18）也表示这些事。
不了解圣言奥秘的人以为主通过成全律法的一切变成公义，并且通过这种成全而将人类从律法的枷锁，因而从诅咒中释放出来。但这不是这些话的意思；相反，祂是通过征服地狱，恢复天堂的秩序，并荣耀祂的人身而变成公义的。因为祂通过这种荣耀使自己充满能力，以便祂能凭祂的神性人身永远征服地狱，将天堂保持在秩序中，从而使人重生，也就是把他从地狱释放出来，并拯救他。
Potts(1905-1910) 10239
10239. And Aaron and his sons shall wash from it. That this signifies a representative of the purification and regeneration of man by the Lord, is evident from the signification of "washing," as being purification (see above, n. 10237); from the representation of Aaron, as being the Lord as to Divine good celestial (n. 9806, 10068); and from the representation of the sons of Aaron, as being the Lord as to Divine good spiritual (n. 9807, 10068); from which it is evident that by Aaron and his sons "washing from the laver" is signified a representative of the purification of man by the Lord. That it is also a representative of regeneration, is because regeneration also was represented by washing, but by the washing of the whole body, which washing was called "baptizing" (that "baptizing," or "baptism," signifies regeneration, see n. 4255, 9088). [2] But regeneration differs from purification in that regeneration precedes, and purification follows; for no one can be purified from evils and falsities except the man who is being regenerated, and after he has been regenerated; for he who has not been regenerated is indeed withdrawn from evils insofar as he allows; but he is not purified from them, for he is always impure. It is otherwise with the regenerate man, who is being purified from day to day, which is meant by the Lord's words to Peter:
He that hath been washed needeth not save to be washed as to his feet, and so is wholly clean (John 13:10). "He who hath been washed" signifies one who is regenerate. [3] That the washing of everything was called "baptizing," is evident in Mark 7:4; and the washing of the whole body, in Matthew 3:13-16; Mark 1:9; and 2 Kings 5:10, 14. The Jordan, in which the washings took place, which were baptizings (Matt. 3:6-13; Mark 1:5; 2 Kings 5:10, 14), signified the natural (n. 1585, 4245). By the washing of baptism is also signified temptation (Matt. 20:21-23), because all regeneration is effected by means of temptations (n. 5036, 5773, 8351, 8958, 8959). [4] A few words shall be added to say why the Lord, when He was in the world, Himself also wished to be baptized, when yet by baptizing is signified the regeneration of man by the Lord. It was because the baptizing of the Lord Himself signified the glorification of His Human; for in the Word that which signifies the regeneration of man signifies also the glorification of the Human in the Lord, because the regeneration of man is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4401, 5688). Therefore when the Lord suffered John to baptize Him, He said:
Thus it becometh us to fulfil all the righteousness of God (Matt. 3:15). "To fulfill all the righteousness of God" denotes to subdue the hells by His own power, and reduce them and the heavens into order, and at the same time glorify His Human; which things were done by means of temptations admitted into Himself, thus by means of continual combats with the hells, even to the last on the cross. (That this is the "righteousness" which the Lord fulfilled, see n. 9486, 9715, 9809, 10019, 10152.) The like things are also signified by "all things being fulfilled which were written concerning the Lord in the Law and the Prophets" (Luke 18:31; 22:37; 24:44); and by the Lord's coming "to fulfill all things of the law" (Matt. 5:17, 18). [5] He who does not know the arcana of the Word believes that the Lord became righteousness by fulfilling all things of the Law, and that by this fulfillment He set free the human race from the yoke of the Law, thus from damnation. But this is not the meaning of these words; but that He became righteousness through the subjugation of the hells, the reduction of the heavens into order, and the glorification of His Human; for by this He introduced Himself into power, so that He could, from His Divine Human, eternally subjugate the hells, and keep the heavens in order, and so regenerate man, that is, deliver him from the hells, and save him.
Elliott(1983-1999) 10239
10239. 'And Aaron and his sons shall wash in it' means a representative sign of the purification and regeneration of a person by the Lord. This is clear from the meaning of 'washing' as purification, dealt with above in 10237; from the representation of 'Aaron' as the Lord in respect of Divine Celestial Good, dealt with in 9806, 10068; and from the representation of 'Aaron's sons' as the Lord in respect of Divine Spiritual Good, dealt with in 9807, 10068. From these places it is evident that 'Aaron and his sons shall wash in it' means a representative sign of the purification of a person by the Lord. The reason why a representative sign of regeneration as well is meant is that regeneration as well was represented by washing, that is to say, washing the whole body, which was called baptizing. And baptizing or baptism is the sign of regeneration, see 4255, 9088.
[2] But regeneration is different from purification in that regeneration comes first and purification afterwards. None can be purified from evils and falsities except those who are undergoing regeneration and after they have been regenerated. One who has not been regenerated is, it is true, led away from evils so far as he allows, but he is not purified from them; he is all the time impure. The person who has been regenerated is different; day by day he is being made purer. This is how the Lord's words addressed to Peter should be understood,
He who has been washed has no need except to wash his feet, so that the whole person is clean. John 13:10.
'He who has been washed' means one who has been regenerated.
[3] The fact that the word 'baptizing' was used to denote the total washing of things is clear in Mark 7:4a, and to denote washing the whole body, in Matthew 3:13-16; Mark 1:[9,]10; and also 2 Kings 5:10,14. The Jordan - in which washings, which were baptizings, took place, Matt. 3:6,13; Mark 1:5; 2 Kings 5:10,14 - meant the natural, 1585, 4255. Baptismal washing also means temptation, Matt. 20:22,23; it does so because all regeneration is accomplished by means of temptations, 5036, 5773, 8351, 8958, 8959ff.
[4] It must also be stated briefly here why it was that the Lord, when He was in the world, was Himself willing to be baptized, when yet baptism is the sign of a person's regeneration by Him. The reason was that the baptizing of the Lord Himself was a sign of the glorification of His Humanity. Anything in the Word that means a person's regeneration also means the glorification of the Human within the Lord; for a person's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688. This is why the Lord, when He allowed John to baptize Him, said,
Thus it is fitting for us to fulfill all the righteousness of Godb. Matt. 3:15.
'Fulfilling all the righteousness of God' means subduing the hells, restoring them and the heavens to order, by His own power, and at the same time glorifying His Human. All this was accomplished by means of the temptations which the Lord allowed Himself to undergo, thus by means of the conflicts with the hells which He underwent repeatedly, even to the last on the Cross. These things constituted the righteousness which the Lord fulfilled, see 9486, 9715, 9809, 10019, 10152. The like is also meant by references to the fulfillment of all things written in the Law and the Prophets concerning the Lord, Luke 18:31; 22:37; 24:44, and by the Lord's declaration that He had come to fulfill all of the law, Matt. 5:17,18.
[5] A person unacquainted with the arcana within the Word thinks that the Lord became righteousness through His fulfillment of everything in the law, and that by this fulfillment He freed the human race from the yoke of the law, and so from damnation. But that is not what these words mean. Rather their meaning is that He became righteousness through His subduing of the hells, restoration of the heavens to order, and glorification of His Human. For by this glorification He filled Himself with power, in order that by His Divine Human He could keep the hells in subjection forever, maintain the heavens in order, and so regenerate a person, that is, deliver him from the hells and save him.
Latin(1748-1756) 10239
10239. `Et lavabunt Aharon et filii ejus ex eo': quod significet repraesentativum purificationis et regenerationis hominis a Domino, constat ex significatione `lavare' quod sit purificatio, de qua supra n. 10,237, ex repraesentatione `Aharonis' quod sit Dominus quoad Divinum Bonum Caeleste, de qua n. 9806, 10,068, et ex repraesentatione `filiorum Aharonis' quod {1}sit Dominus quoad Divinum Bonum Spirituale, de qua n. 9807, 10,068; ex quibus patet quod per `lavabunt Aharon et filii ejus ex eo' significetur repraesentativum purificationis hominis a Domino; quod etiam sit repraesentativum regenerationis, est quia regeneratio etiam repraesentabatur per lavationem, sed per lavationem totius corporis, quae lavatio vocabatur baptizatio; quod baptizatio seu baptismus significet regenerationem, videatur n. 4255, (x)9088. Sed regeneratio a purificatione differt in eo quod regeneratio [2] praecedens sit et purificatio consequens, nemo enim a malis et falsis purificari potest nisi {2}qui regeneratur, {3}ac postquam regeneratus est; nam qui non regeneratus est, quidem abducitur a malis quantum patitur, sed non purificatur ab illis, semper enim impurus est; {4}aliter homo regeneratus {5}, {6}hic indies purificatur; quod intelligitur per Domini verba ad Petrum, Qui lotus est non opus habet nisi ut quoad pedes lavetur, sic mundus est totus, Joh. xiii 10;[3] {7}`qui lotus est' significat qui regeneratus. Quod lavatio totalis dicta fuerit baptizatio, constat apud Marcum vii 4, et quod lavatio totius corporis, apud Matthaeum iii 13-16; Marc. (x)i 10; et quoque 2 Reg. v 10, 14; Jordanes, in quo fiebant lavationes, quae erant baptizationes, Matth. iii 6, 13; Marc. i (x)5; 2 Reg. v 10, 14, significabat naturale, n. 1585, 4255; quod per lavationem baptismatis etiam significetur tentatio, Matth. (x)xx 22, 23, est quia omnis regeneratio fit per tentationes, n. 5036, 5773, 8351, 8958, 8959 seq. [4] Paucis etiam hic dicetur cur Dominus cum in mundo fuit, Ipse quoque {8}voluerit baptizari, cum tamen per baptizationem significatur regeneratio hominis a Domino; causa fuit quia baptizatio Ipsius Domini significabat glorificationem Humani Ipsius; quod enim in Verbo significat regenerationem {9}hominis, hoc etiam significat glorificationem Humani in Domino, nam (x)regeneratio hominis est imago glorificationis Domini, n. 3138, 3212, 3296, 3490, 44O2, 5688; ideo {10} cum Dominus permisit Johanni ut baptizaret Ipsum, dixit, Sic conveniens est nobis implere omnem justitiam Dei, Matth. iii 15;
`implere omnem justitiam Dei' est subjugare inferna, ac redigere illa (c)et caelos in ordinem, ex propria potentia, et simul glorificare Humanum Suum; quae facta sunt per tentationes in Se admissas, ita per continuas pugnas cum infernis usque ad ultimam in cruce; quod hoc sit justitia quam implevit Dominus, videatur n. 9486, 9715, 9809, 10,019, 10,152; similia etiam significantur per quod implerentur omnia quae de Domino scripta sunt in Lege et Prophetis, Luc. xviii 31, xxii 37, xxiv 44, et quod [5] Dominus venerit ad implendum omnia legis, Matth. v 17, 18; qui non scit arcana Verbi, credit quod Dominus justitia factus sit, per quod impleverit omnia legis, et quod per impletionem illam liberaverit humanum genus a jugo legis, ita a damnatione; at is sensus illorum verborum non est, sed quod justitia {11}factus sit per subjugationem infernorum, reductionem caelorum in ordinem, et per glorificationem Humani Ipsius; nam per hanc in potestatem Se immisit, ut ex Divino Humano Suo in aeternum subjugare inferna, (c)ac tenere caelos in ordine posset, et sic regenerare hominem, hoc est, liberare illum ab infernis, ac salvare illum. @1 sint$ @2 cum$ @3 prius est regeneratus$ @4 sed cum$ @5 i est$ @6 tunc postea$ @7 per qui lotus est significatur regeneratus; praeterea lavatio totalis in Ecclesia Judaica etiam dicta fuit baptizatio, ut constare potest apud Marcum Cap: vii 4; et baptizatio fuit primis temporibus lavatio totalis, nempe capitis et totius corporis, ut patet apud Matthaeum Cap. iii 13 ad 16. Marc. vi 14, et quoque 2 Reg. v 10, 14: Jordanes in quo lavationes, quae erant baptizationes fiebant, etiam a Johanne$ @8 voluit$ @9 apud hominem$ @10 i etiam$ @11 fieret$