10210. From the blood of the sin-offering of expiations. That this signifies through the truths which are from the good of innocence, is evident from the signification of “blood,” as being Divine truth (see n. 4735, 6978, 7317, 7326, 7846, 7850, 9127, 9393, 10026, 10033, 10047); and from the signification of “the sin-offering of expiations,” or of the sacrifice of sin by which expiation is effected, as being purification from evils and the consequent falsities. (That by “sin” is meant sacrifice for sin, see above, n. 10039; and that “expiation” denotes purification from evils and the consequent falsities, n. 9506.) That this purification is effected by means of truths which are from the good of innocence, is because the blood by which expiation was effected was from a bullock or a lamb, and by a “bullock” is signified the good of innocence in the external man (n. 9391, 9990, 10132); and by a “lamb,” the good of innocence in the internal man (n. 10132); and there must be innocence in order that truth and good may be received (see n. 3111, 3994, 4797, 6013, 6765, 7836, 7840, 9262, 10134, and the places cited in n. 10021). For the good of innocence consists in acknowledging that all truths and goods are from the Lord, and nothing from man’s own; thus it consists in being willing to be led by the Lord, and not by self. From this it is plain that the more a man trusts and believes in himself, thus the more he is in the love of self, the less he is in the good of innocence. From this it is that a man cannot be purified from evils unless he is in the good of innocence; for if he is not in this good, he is not led by the Lord, but by self; and he who is led by self, is led by hell, for what is man’s own is nothing but evil, and all evil is of hell. (That all expiation was made by the blood either of a bullock, or of a lamb, or of turtle-doves, or of young pigeons, is evident in Exodus 29:36; Leviticus 4:1-7, 13-18, 4:27-35 the end; 5:1-7; 15:14, 28-31; Numbers 6:9-11.) By “turtle-doves” and by “young pigeons” is also signified the good of innocence.

7850. And they shall eat the flesh. That this signifies the enjoyment of good, is evident from the signification of “to eat,” as being enjoyment (of which just above, n. 7849); and from the signification of “flesh,” as being what is man’s own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (see n. 3813, 6968). That “flesh” has this signification was well known among the ancients, and yet at this day it is so unknown that everyone would be surprised on being told that “flesh” has such a signification. If it is said that it is a spiritual correspondent, this is not understood. If it is said that it is a significative, this is indeed understood, but in another sense than that in which it is a significative correspondent, namely, as something quite separate; when yet a spiritual or significative correspondent is conjoined with that to which it corresponds as is a man’s sight with his eye; his hearing with his ear; his thought, which is spiritual, with the form of his interiors, and through this form with the little organs of speech; or as the will, which also is spiritual, is conjoined with the muscular fibers by which action is produced. Such is the case with every spiritual correspondent or significative relatively to its natural, with which there is correspondence.

[2] Who cannot see that by “flesh” is not meant flesh, nor by “blood” blood, by the Lord in John:

Verily, verily, I say to you, Except ye eat the flesh of the Son of man and drink His blood, ye have no life in you; he that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed (John 6:53-55).

That by “flesh” is meant the Divine good of the Divine love of the Lord, which is from His Divine Human, and by “blood” the Divine truth proceeding from His Divine good, and also the man’s reciprocity, is at this day known to few, and they who can know, will not. The reason why they are unwilling to know is that they are in no affection of truth for the sake of truth, but only for the sake of worldly reasons, and also because natural men desire to apprehend all things naturally.

[3] These things have been said in order that it may be known what is signified by “eating flesh” at the paschal supper, consequently what at the Holy Supper, which was then instituted. (Concerning the bread and the wine which in the Holy Supper signify the same as the flesh and the blood, see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915) That in the spiritual sense of the Word “flesh” does not mean flesh, besides being manifest from other passages, is also very evident from this in Revelation:

Come and be ye gathered together unto the supper of the great God; that ye may eat the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Revelation 19:17-18); where by “flesh” are signified goods of various kinds.