4545.“也要自洁，更换衣裳”表要披上圣洁。这从“洁”或“洁净”和“更换衣裳”的含义清楚可知：“洁”或“洁净”是指成圣，如下文所述；“更换衣裳”是指披上，在此是指披上神圣真理；因为就圣言的内义而言，“衣服”表示真理。很明显，“更换衣裳”是教会中所公认的一种代表，至于它代表什么，若不知道“衣服”在内义上表示什么（参看2576节），则没有人能知道。由于此处所论述的主题是对虚假的弃绝，和在属世层里面良善对真理的整理，故经上提到这一事实：雅各吩咐他们更换衣裳。
“更换衣裳”是代表要披上神圣真理，这一点从圣言中其它经文也可以看出来，如以赛亚书：
锡安啊，你要醒来，醒来，披上你的力量，圣城耶路撒冷啊，穿上你华美的衣服！因为未受割礼、不洁净的，必不再进入你中间。（以赛亚书52:1）
由于“锡安”是指属天教会，“耶路撒冷”是指属灵教会，并且由于属天教会就是那凭对主之爱而居于良善的，属灵教会则是那属信与仁而居于真理的，故“力量”论及锡安，“衣服”论及耶路撒冷。当穿上这些时，这二者就都“洁净”了。
撒迦利亚书
约书亚穿着污秽的衣服，站在使者面前。使者应声并吩咐站在面前的说，你们要脱去他污秽的衣服。又对约书亚说，你看，我使你的罪孽离开了你，要给你穿上更换的衣服。（撒迦利亚书3:3-4）
从这段经文也明显可知，“脱去衣服，穿上更换的衣服”代表从虚假中洁净，因为经上说“我使你的罪孽离开了你”。这也解释了为何人们会换衣服，并且经上也是这么说他们，这种说法在圣言各处有所提及，因为不同的代表通过这些更换来展现。
由于换衣服代表这类事物，故在以西结书论述新殿的地方（新殿在内义上表示一个新教会），经上说：
祭司进去出了圣所的时候，不可直到外院，但要放下他们供职的衣服，因为那些衣服是圣的。要穿上别的衣服，才可以走近属民的事物。（以西结书42:14）
又：
他们出到外院的民那里，当脱下供职的衣服，放在圣屋内，穿上别的衣服，不可使民因自己的衣服成圣。（以西结书44:19）
谁都能看出，先知在本章，以及本章前后各章描述的新殿和圣城不是指什么新殿，也不是指一座新城和一个新地，因为经上提及的是正在被重新引入的祭祀和宗教仪式，而事实上，这些东西是要被废除的。经上还提到以色列各支派的名字，以及这些支派如何在自己当中分地为业；而事实上，他们被分散了，从未回到那地。由此明显可知，那些章节所提到的宗教仪式表示构成教会的属灵和属天事物。亚伦供职、献燔祭时换衣服差不多也是这个意思；摩西五经：
当他献燔祭时，穿上细麻布衣服和细麻布裤子，把灰倒在坛的旁边。随后要脱去这衣服，穿上别的衣服，把灰拿到营外洁净的地方。（利未记6:9-12）
他献燔祭时，必须这样行。
“洁净”表示成圣，这一点从被吩咐洁净可以看出来，如他们要洗身体和衣服，洒除污秽的水。凡对属灵人有所了解的人都知道，没有人因这类事而成圣。事实上，罪孽或罪过与人所穿的衣服有什么相干呢？然而，有时人们会说，他们洁净自己后，就会成为圣洁。由此也明显可知，吩咐以色列人执行的这类宗教仪式若不凭着它们代表神圣事物，毫无神圣可言；因而那些充当代表的人不会由此变成神圣人物。正是他们所代表并从他们这些实际人物中抽象出来的圣洁，激发了与他们同在的灵人的情感，并由此激发了天上天使的情感（4307节）。
因为人类必须与天堂相联，好叫人类能持续存在；这种联系通过教会实现。否则，人类就会变得如同野兽，缺乏任何内在或外在的约束；因而所有人都会肆无忌惮地去毁灭别人，并灭绝彼此。由于在以色列人那个时代，藉由教会的这种联系是不可能的，故主规定，要以奇迹般的方式通过代表实现一种联系。洗和洁净的仪式就代表成圣，这一点从圣言中的许多经文明显看出来，如当耶和华降临西乃山时，祂对摩西说：
叫他们今天明天分别为圣，又叫他们洗衣服，到第三天要预备好了。（出埃及记19:10，11）
以西结书：
我必用清水洒在你们身上，你们就从一切污秽中洁净了。我要洁净你们，弃掉你们的一切偶像。我也要赐给你们一个新心，将新灵放在你们中间。（以西结书36:25-26）
此处很明显，“洒清水”代表心的洁净，因此“洁净”是指成圣。
Potts(1905-1910) 4545
4545. And purify yourselves, and change your garments. That this signifies that holiness was to be put on, is evident from the signification of "to be purified" or "cleansed," as being to be sanctified (of which in what follows); and from the signification of "changing the garments," as being to put on, here to put on holy truths; for in the internal sense of the Word by "garments" are signified truths. It is very evident that to change the garments was a representative received in the church, but what it represented no one can know unless he knows what garments signify in the internal sense (see n. 2576). As the subject here treated of is the rejection of falsities and the disposition of truths by good in the natural, mention is made of the fact that they were commanded by Jacob to change their garments. [2] That to change the garments was a representative that holy truths were to be put on, may be seen also from other passages in the Word, as in Isaiah:
Awake, awake, O Jerusalem, put on thy strength, O Zion, put on the garments of thy adornment, O Jerusalem, the holy city; for there shall not continue to come into thee any more the uncircumcised and the unclean (Isa. 52:1);
as "Zion" is the celestial church, and "Jerusalem" the spiritual church, and as the celestial church is that which is in good from love to the Lord, and the spiritual church is that which is in truth from faith and charity, therefore "strength" is predicated of Zion, and "garments" of Jerusalem; and it is signified that thereby they were clean. [3] In Zechariah:
Joshua was clothed with defiled garments, and stood thus before the angel; and [the angel] answered and said unto those that stood before him, saying, Remove the defiled garments from upon him; and unto him he said, See, I have caused thine iniquity to pass from upon thee by putting on thee change of garments (Zech. 3:3-4);
from this passage also it is evident that to remove the garments and to put on a change of garments, represented purification from falsities, for it is said, "I have made thine iniquity to pass from upon thee." It was also for this reason that men had changes of garments, and they were so called (whereof occasional mention is made in the Word) because representations were thereby exhibited. [4] As such things were represented by changes of garments, therefore where the new temple is treated of in Ezekiel, by which in the internal sense is signified a new church, it is said:
When the priests enter in, they shall not go out of the holy place to the outer court, but there they shall lay aside their garments wherein they ministered, for they are holiness, and shall put on other garments, and shall approach to those things which pertain to the people (Ezek. 42:14). And again:
When they go forth into the outer court to the people, they shall put off their garments wherein they minister, and shall lay them aside in the chambers of holiness, and they shall put on other garments, and shall sanctify the people with other garments (Ezek. 44:19). [5] Everyone can see that by the new temple and by the holy city and land, here described by the prophet and in the chapters which precede and follow, is not meant any new temple, nor a new city and a new land, for mention is made of sacrifices and rituals as to be instituted anew which nevertheless were to be abrogated; and mention is also made by name of the tribes of Israel dividing the land into inheritances among themselves, which nevertheless have been dispersed and have never returned. Hence it is evident that by the rituals there mentioned are signified spiritual and celestial things of the church, similar to what are signified by the changes of garments when Aaron ministered, in Moses:
When he maketh a burnt offering he shall put on his clothing, and his linen breeches, the ashes he shall put beside the altar. Afterward he shall put off his garments, and shall put on other garments, and shall bring forth the ashes into a clean place outside the camp, and thus shall he make the burnt-offering (Lev. 6:9-11). [6] That to be cleansed denotes to be sanctified, may be seen from the cleansings which were commanded, as that they should wash their flesh and their garments, and that they should be sprinkled with the waters of separation. That no one is sanctified by such things, everyone may know who has any knowledge about the spiritual man; for what has iniquity and sin in common with the garments with which a man is clothed? And yet it is sometimes said that after they had cleansed themselves, they should be holy. From this it is also manifest that the rituals enjoined upon the Israelites were holy simply because they represented holy things; consequently that those who were representative did not thereby become holy as to their persons; but that the holiness abstractedly represented by them affected the spirits who were with them, and thereby the angels in heaven (n. 4307). [7] For of necessity there must be communication of heaven with man, in order that the human race may subsist, and this by means of the church, for otherwise they would become like beasts, devoid of internal and external bonds; and thus each would rush without restraint to accomplish the destruction of others, and they would annihilate each other. And as at that time this communication was not possible by means of any church, it was therefore provided by the Lord that it should be miraculously effected by means of representatives. That sanctification was represented by the ritual of washing and cleansing, is manifest from many passages in the Word, as when Jehovah came down upon Mount Sinai, He said to Moses:
Sanctify them today and tomorrow, and let them wash their garments, and be ready against the third day (Exod. 19:10, 11). In Ezekiel:
I will sprinkle upon you clean waters, and ye shall be cleansed from all your uncleannesses, and I will cleanse you from all your idols, and I will give you a new heart, and I will put a new spirit in the midst of you (Ezek. 36:25-26);
where it is manifest that "sprinkling clean waters" represented the purification of the heart; thus that "to be cleansed" is to be sanctified.
Elliott(1983-1999) 4545
4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.
[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,
Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no mom come into you the uncircumcised and the unclean. Isa 52:1.
Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.
[3] In Zechariah,
Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zech 3:3, 4.
From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used This also explains why people had changes of garments - which they called simply 'charges', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.
[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,
When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy,a and they shall put on other garments and go near the things which are for the people. Ezek 42:14.
And in the same prophet,
When they go out to the outer court, to the people, they shall put off their off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments.b Ezek 44:19.
[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,
He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Lev 6:9-12.
This was what he had to do when offering the burnt offering.
[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.
[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,
Make them holy today and tomorrow, and let them wash their garments and be reedy on the third day. Exod 19:10, 11.
In Ezekiel,
I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spins will I give in the midst of you. Ezek 36:25, 26.
Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.
Latin(1748-1756) 4545
4545. `Et purificemini et mutate vestes vestras': quod significet sanctitatem induendam, constat a significatione `purificari' seu mundari quod sit sanctificari, de qua sequitur; et a significatione `mutare vestes' quod sit induere, hic sancta vera, nam per `vestes' in sensu interno Verbi, significantur vera; quod `mutare vestes' fuerit repraesentativum in Ecclesia receptum, manifeste patet, sed quid repraesentavit, nemo scire potest nisi sciat quid `vestes' in sensu interno significant; quod sint vera, videatur n. 2576; hic `quia' in sensu interno de rejectione falsorum, et dispositione verorum in naturali a bono (o)agitur, ideo memoratur quod a Jacobo mandatum ut mutarent vestes: [2] quod `mutare vestes' fuerit repraesentativum quod induerentur sancta vera: constare quoque potest ex aliis locis in Verbo, ut apud Esaiam, Excitare, excitare, {2} indue robur tuum, Zion, indue vestes decoris tui, Hierosolyma, civitas sancta, quia non addet veniat in te amplius praeputiatus et immundus, lii 1;quia `Zion' est Ecclesia caelestis, et `Hierosolyma' Ecclesia spiritualis et Ecclesia caelestis est quae in bono est ex amore in Dominum, et Ecclesia spiritualis in vero ex fide et charitate, ideo de Zione praedicatur `robur,' et de Hierosolyma `vestes'; [3] et quod sic mundi essent: apud Zachariam, Jehoshua fuit indutus vestibus pollutis, et sic stabat coram angelo; et respondit dixitque ad stantes coram illo, dicendo, Removete vestes pollutas a super illo; et ad illum dixit, Vide, transire feci a super te iniquitatem tuam, induendo te vestibus mutatoriis, iii 3, 4;
inde etiam patet quod `removere vestes et indui vestibus mutatoriis' repraesentaverit purificationem a falsis, nam dicitur, `transire feci super te iniquitatem tuam'; ex eo etiam vestes habebant mutatorias, et dicebantur mutatoriae, quarum mentio passim in Verbo fit, quia per illas sistebantur repraesentationes. [4] Quoniam {3} per vestium mutationes talia repraesentabantur, ideo ubi in sensu interno agitur de novo Templo apud Ezechielem, per quod significatur nova Ecclesia dicitur, Quando intrant sacerdotes, non exibunt ex sancto ad atrium exterius, sed ibi deponent vestes suas in quibus ministrarunt quia sanctitas illae, ac induent vestes alias, et accedent ad quae populo, xlii 14:
et apud eundem, Quando exibunt ad atrium exterius... ad populum, exeunt vestes suas in quibus ministrantes, et reponent illas in cubiculis sanctitatis, et induent vestes alias, et sanctificabunt populi vestibus aliis, (x)xliv 19;
[5] quod per `templum novum' et per `civitatem (c)et terram sanctam, de quibus apud Prophetam ibi [et] in capitibus quae praecedunt et sequuntur, non intelligatur aliquod novum templum, nec nova civitas aut {4} nova terra, quisque videre potest, memorantur enim sacrificia et ritualia, quae e novo instauranda, et quae tamen abroganda erunt {5}, et quoque memorantur nominatim tribus Israelis quae terram in hereditates inter se partirentur {6}, quae tamen dispersae fuerunt {7}, (o)et nusquam redierunt;
inde patet quod per ritualia ibi memorata significentur spiritualia et caelestia quae sunt Ecclesiae; similia quae per mutationem vestium, cum ministraret Aharon, apud Mosen, cum facturus est holocaustum, Induet amictum suum, femoralia lini,... cinerem ponet juxta altare: post exuet vestes suas, et induet vestes alias, et educet cinerem in locum mundum extra castra, Lev. vi 2-5 [A.V. 9-12], (o)et sic faciet holocaustum. [6] Quod `mundari' sit sanctificari, constare potest a mundationibus quae jussae sunt, ut nempe carnem suam et vestes suas lavarent, utque spargerentur aquis separationis; quod per talia nemo sanctificetur, unusquisque qui de spirituali homine aliquid novit, scire potest; quid enim commune habet iniquitas et peccatum cum vestibus quibus induitur homo, et tamen aliquoties dicitur, quod postquam se mundaverint {8}, sancti essent; inde quoque patet quod ritualia Israelitis jussa non fuerint aliunde sancta quam quod repraesentaverint sancta, consequenter quod illi qui repraesentaverunt, quoad suas personas `non inde' sancti facti sint, sed quod sanctitas repraesentata abstracte ab illis affecerit spiritus qui apud illos, et inde angelos in caelo, n. 4307; [7] communicatio enim caeli cum homine necessario erit ut subsistere possit genus humanum, et hoc per Ecclesiam; alioquin fierent sicut bestiae absque vinculis internis et externis, et sic rueret unusquisque absque frenis in alterius perniciem, seque mutuo exstinguerent; et quia tunc temporis non communicatio dari potuit per aliquam Ecclesiam, ideo provisum est a Domino ut miraculose fieret per repraesentativa: quod sanctificatio repraesentaretur per rituale lavationis et mundationis, patet a pluribus locis in Verbo;
sicut cum Jehovah descendit super montem Sinai, dixit ad Mosen, Sanctifica eos hodie et cras, et lavent vestes suas; et sint parati in diem tertium, Exod. xix 10, 11:
apud Ezechielem, Spargam super vos aquas mundas, et mundabimini ab omnibus vestris immunditiis, et ab omnibus vestris idolis mundabo vos et dabo vobis cor novum et spiritum novum dabo in medio vestri, xxxvi 25, 26;
manifeste quod `spargere aquas mundas' repraesentaverit purificationem cordis, ita quod `mundari' sit sanctificari. @1 etiam agitur$ @2 AI i Hierosolyma$ @3 Et quia$ @4 ac$ @5 abrogata sunt$ @6 haereditatem inter se partirent$ @7 sunt$ @8 ita mundaverant$