9212. If taking a pledge thou shalt take in pledge thy companion’s garment. That hereby is signified, if memory-truths be separated through fallacies derived from the things of sense, is evident from the signification of “taking a pledge,” as being to receive a token for goods that have been communicated; for a pledge is a token for goods that are lent. When spiritual things are understood in the place of these, to communicate goods means to instruct in truths, and a token or pledge then means sensuous truth; for by the “garment” mentioned here as given in pledge, is signified the ultimate of the natural, which is the sensuous. As this abounds in fallacies, and fallacies extinguish truths, therefore by “taking thy companion’s garment in pledge” is signified the separation of truths by fallacies derived from the things of sense. That these things are signified, is evident from the series of the things as they follow in the internal sense.

[2] By a “garment” in general is signified all that which clothes something else, thus whatever is relatively exterior. Consequently the external or natural man is called a “garment” relatively to the internal or spiritual man. In like manner truth is called a “garment” relatively to good, because truth clothes good; so likewise is memory-truth relatively to the truth of faith, which is of the internal man. The sensuous, which is the ultimate of life with man, is a “garment” relatively to memory-truth. (That “garments” denote lower things which cover higher ones, or what is the same, exterior things which cover interior ones, see n. 2576, 5248; in general that they denote truths, n. 4545, 4763, 5319, 5954, 6914, 6917, 9093; that they denote memory-truths, n. 6918; also sensuous truths, n. 9158; and that the sensuous is the ultimate of life with man, n. 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and is in fallacies, n. 5084, 5089, 6201, 6948, 6949, 7442)

[3] That “garments” denote truths, originates from the representatives in the other life, where angels and spirits appear clothed in garments according to the states of faith or of truth in which they are; and their garments vary according to the changes of this state. Those who are in genuine truth appear clothed in white garments, and those who are in truths derived from good in shining garments; but those who are solely in good, as are the angels of the inmost heaven, who are called celestial, appear without clothing. From this then it is that garments denote truths, and that by “garments” in the Word are signified truths, as can be seen from the passages before quoted, to which may be added the following from the Evangelists.

[4] In Matthew:

When Jesus was transfigured, His face did shine as the sun, and His garments became as the light (Matthew 17:2);

by “the face” in the Word are signified the interiors, especially the affections (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849); and by “the face of God,” good itself (n. 222, 223, 5585); by “the sun” is signified the Divine love (n. 2441, 2495, 3636, 3643, 4060, 4321, 4696, 7083, 8644). From this it is evident what is signified by “the face of the Lord shining as the sun,” namely, that His interiors were the good of the Divine love. That “His garments became as the light” signifies the Divine truth proceeding from Him, which in heaven also appears as light (n. 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644).

[5] Again:

When Jesus drew nigh unto Jerusalem they brought the ass, and the colt, and put on them their garments, and set Him thereon. And a very great multitude spread their garments in the way; but others cut branches from the trees, and strewed them in the way (Matthew 21:1, 21:7-8);

to ride on an ass and her colt was a representative of the highest judge and king (see n. 2781), as is also evident from what goes before in verse 5: Tell ye the daughter of Zion, Behold thy King cometh unto thee, meek, and sitting upon an ass and upon a colt, the son of a beast of burden (Matthew 21:5; see also Mark 11:1-11; Luke 19:28-40;John 12:12-15). In Zechariah 9:9it is said of the Lord that He “was riding upon an ass, even upon a young ass, the son of she-asses,” and He is there called a “King;” and it is added that “His dominion shall be from sea even to sea, and from the river even to the ends of the earth.” That the highest judge rode upon a she-ass, and his sons upon young asses, may be seen inJudges 5:9-10; 10:3-4; 12:14; and that the king rode upon a she-mule, and the sons of the king upon mules, in 1 Kings 1:33, 1 Kings 1:38, 1 Kings 1:44-45, and in 2 Samuel 13:29.

[6] By the disciples putting their garments on the ass and her colt, was represented that truths in the whole complex were submitted to the Lord as the Highest Judge and King; for the disciples represented the church of the Lord in respect to its truths and goods (n. 2129, 3488, 3858, 6397), and their garments represented the truths themselves (n. 4545, 4763, 5319, 5954, 6914, 6917, 9093) The like was represented by the multitude strewing their garments in the way, and also branches of trees. The reason why they strewed them in the way was that by “a way” is signified the truth whereby the man of the church is led (n. 627, 2333, 3477). The reason why they strewed branches of trees, was that trees signified the perceptions and also the knowledges of truth and good (n. 2682, 2722, 2972, 4552, 7692), consequently “the branches” denote the truths themselves. This was done also in conformity with a customary rite; for when the highest judges and kings rode in their solemn procession, the princes of the people then put their garments on the asses and mules, and the people themselves strewed their garments on the way, or in their place the branches of trees; for the judicial function in heaven is the Divine truth from the Divine good, and the regal one is the Divine truth (n. 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148).

[7] In Luke:

No man addeth a piece of a new garment to an old garment; for so he rendeth the new, and the piece from the new doth not agree with the old (Luke 5:36).

The Lord used this similitude to describe the truth of the new church and the truth of the old church, for the “garment” denotes truth. To “sew” or “add” one to the other denotes to destroy both; for the truth of the new church is interior truth, thus is truth for the internal man; but the truth of the old church is exterior truth, thus is for the external man. In the latter truth was the Jewish Church, for by means of external things this church represented internal ones; whereas the church at this day is in the internal truths which had been represented; for the Lord revealed these truths. That these truths do not agree with external truths so as to be together with them, is signified by the above words of the Lord. From this also it is evident that a “garment” signifies the truth of the church.

[8] In John:

Jesus said unto Peter, Verily, verily, I say unto thee, When thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hand, and another shall gird thy loins, and lead thee whither thou wouldest not (John 21:18);

he who does not know the internal sense of the Word, cannot know what these words involve. That they contain arcana is very evident. In the internal sense by “Peter” is signified the faith of the church (see the preface to Genesis 18 and 2 2760. 3750, 6000, 6073, 6344). Thus by “Peter when a boy” is signified the faith of the church such as it is in its beginning; and by “Peter when old,” the faith of the church such as it is at its end. From this it is evident what is signified by the words, “when thou wast a boy, thou girdedst thy loins, and walkedst whither thou wouldest,” namely, that the faith of the church in its beginning is the faith of truth from good, thus the faith of charity toward the neighbor and of love to the Lord, and that then the man of the church does good from freedom, because from the Lord; for “the loins” denote the goods of love (n. 3021, 3294, 4280, 4575, 5050-5062), consequently “to gird the loins” denotes to clothe good with truths; “walking” denotes living (n. 519, 1794, 8417, 8420); thus “walking whither one would” denotes living in freedom, for those live in freedom, or act from freedom, who are in faith from love to the Lord and charity toward the neighbor, because they are led by the the Lord, (n. 892, 905, 2870-2893, 6325, 9096). “When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thy loins, and lead thee whither thou wouldest not,” signifies that at the end of the church there will be no faith, and then falsities of evil from the loves of self and the world will take its place, and will reduce it to bondage. This is the secret which lies hidden in these words of the Lord, and which can be seen only from their internal sense. From this it is again evident in what manner the Lord spoke, namely, that in every detail there was an internal sense, to the intent that by means of the Word heaven might be conjoined with the world; for without the Word there is no conjunction, that is, without revealed Divine truth; and if there is no conjunction, the human race perishes.

4581. And he poured out a drink-offering thereon. That this signifies the Divine good of truth, is evident from the signification of a “drink-offering,” as being the Divine good of truth, of which below; but first I will state what the good of truth is. The good of truth is that which has elsewhere been called the good of faith, and is love toward the neighbor, or charity. There are two universal kinds of good, one of which is called the good of faith, and the other the good of love. The good of faith is what is signified by a “drink-offering,” and the good of love by “oil.” They who are brought by the Lord to good by an internal way are in the good of love, but they who are brought by an external way are in the good of faith. The men of the celestial church, and likewise the angels of the inmost or third heaven, are in the good of love; but the men of the spiritual church, and likewise the angels of the middle or second heaven, are in the good of faith. For this reason the former good is called celestial good, but the latter spiritual good. The difference is the same as that between willing well from good will, and willing well from good understanding. The latter therefore, namely, spiritual good, or the good of faith, or the good of truth, is what is signified by a “drink-offering;” but the former, namely, celestial good, or the good of love, is what is understood in the internal sense by “oil.”

[2] That such things were signified by the “oil” and the “drink-offering” cannot indeed be seen except from the internal sense, and yet it must be apparent to everyone that holy things were represented, for otherwise what else would be the pouring out of a drink-offering and of oil upon a pillar of stone than a ridiculous and idolatrous performance? And so in the making of a king, unless holy things were signified and involved in the putting of a crown on his head, anointing him with oil from a horn upon his forehead and upon his wrists, putting a scepter into his hand besides a sword and keys, investing him with a crimson robe and then seating him upon a throne of silver; and afterwards in his riding on a horse in royal trappings and being served at table by those of highest rank, not to mention other formalities, unless all these ceremonies represented holy things, and were venerable through their correspondence with the things of heaven and thence of the church, they would be like babies’ plays on a larger scale, or like plays on the stage.

[3] Nevertheless all these rituals derived their origin from the most ancient times, when rituals were holy from their representing holy things, and from correspondence with the holy things in heaven and thence in the church. Moreover, at the present day they are regarded as venerable, not because it is known what they represent, or to what they correspond, but by an interpretation as of emblems that are in use. But if it were known what each of these things represents, and to what holy thing it corresponds—the crown, the oil, the horn, the scepter, the sword, the keys, riding upon a white horse, and eating while nobles are serving-men would think of them with much more reverence. But this they do not know, and wonderful to say, do not desire to know, to such a degree have the representatives and significatives which are in such things and everywhere in the Word been at the present day destroyed in the minds of men.

[4] That a “drink-offering” signifies the good of truth, or spiritual good, may be seen from the sacrifices in which it was employed. Sacrifices were made from the herd or from the flock, and were representative of the internal worship of the the Lord, (n. 922, 923, 1823, 2180, 2805, 2807, 2830, 3519). To these were added the meat-offering and the drink-offering. The meat-offering, which consisted of fine flour mingled with oil, signified celestial good, or what is the same, the good of love, “oil” signifying love to the Lord, and “fine flour” charity toward the neighbor. But the drink-offering, which consisted of wine, signified spiritual good, or what is the same, the good of faith. Both together therefore (namely, the meat-offering and the drink-offering) signified the same things as the bread and wine in the Holy Supper.

[5] That these were added to the burnt-offerings and sacrifices is evident in Moses:

Thou shalt offer two lambs of the first year day by day continually; the one lamb thou shalt offer in the morning, and the other lamb shalt thou offer between the evenings; and a tenth of fine flour mingled with beaten oil, a fourth of a hin, and drink offering of the fourth of a hin of wine for the first lamb; and so also for the second lamb (Exodus 29:38-41).

In the day when ye wave the sheaf of the firstfruits of the harvest, ye shall offer a lamb without blemish of the first year, for a burnt-offering unto Jehovah, the meat-offering whereof shall be two tenths of fine flour mingled with oil, and the drink offering whereof shall be of wine, the fourth of a hin (Leviticus 23:12-13, 18).

On the day when the days of his Naziriteship are fulfilled, he shall offer his gift unto Jehovah (sacrifices), and a basket of unleavened things of fine flour, cakes mingled with oil, with unleavened wafers anointed with oil, with their meat-offering and their drink-offerings (Numbers 6:13-15, 17).

Upon the burnt-offering they shall offer a meat-offering of a tenth of fine flour mingled with the fourth of a hin of oil; and wine for the drink offering, the fourth of a hin, in one manner for the burnt-offering of a ram, and in another manner for that of an ox (Numbers 15:3-5, 11).

With the burnt-offering of the daily sacrifice thou shalt offer a drink-offering, the fourth of a hin for a lamb; in the holy place shalt thou pour out a drink-offering of wine unto Jehovah (Numbers 28:6-7).

Moreover concerning the meat-offerings and drink-offerings in the sacrifices of various kinds, see Numbers 28:7-31 29:1-40.

[6] That the meat-offering and the drink-offering had this signification may be seen from the fact that love and faith effect everything of worship; and it may be seen above that the bread (which here is of fine flour mingled with oil) and the wine in the Holy Supper signify love and faith, thus everything of worship (n. 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217).

[7] But when the people fell away from the genuine representative of the worship of the Lord, and turned away to other gods and poured out drink-offerings to them, then by the drink-offerings were signified things which are opposite to charity and faith, namely, the evils and falsities of the love of the world, as in Isaiah:

Ye did become heated with gods under every green tree, thou hast also poured out to them a drink-offering, thou hast offered a meat-offering (Isaiah 57:5-6);

“to become heated with gods” denotes the concupiscences of falsity (that “gods” denote falsities, n. 4402, 4544); “under every green tree” denotes from the belief of all falsities (n. 2722, 4552); “to pour out to them a drink-offering and offer a meat-offering” denotes the worship of them. Again:

Ye that forsake Jehovah, that forget the mountain of My holiness, that prepare a table for Gad, and fill a drink-offering to Meni (Isaiah 65:11).

In Jeremiah:

The sons gather wood, and the fathers kindle a fire, and the women knead dough, to make cakes to the queen of the heavens, and to pour out a drink-offering to other gods (Jeremiah 7:18).

[8] Again:

Doing we will do every word that is gone forth out of our mouth, to burn incense to the queen of the heavens, and to pour out drink-offerings to her as we and our fathers have done, and our princes in the cities of Judah, and in the streets of Jerusalem (Jeremiah 44:17-19);

“the queen of the heavens” denotes all falsities, for in the genuine sense the “armies of the heavens” are truths, but in the opposite sense falsities, and in like manner the “king and queen;” thus the “queen” denotes all of them, and “to pour drink-offerings to her” is to worship.

[9] Again:

The Chaldeans shall burn the city, and the houses upon whose roofs they have offered incense to Baal, and have poured out drink-offerings to other gods (Jeremiah 32:29);

“the Chaldeans” denote those who are in worship in which there is falsity; “to burn the city” denotes to destroy and vastate those who are in doctrinal things of what is false; “to offer incense to Baal upon the roofs of the houses” denotes the worship of what is evil; “to pour out drink-offerings to other gods” denotes the worship of what is false.

[10] In Hosea:

They shall not dwell in Jehovah’s land, and Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria; they shall not pour out wine to Jehovah (Hos. 9:3-4);

“not to dwell in Jehovah’s land” denotes not to be in the good of love; “Ephraim shall return into Egypt” denotes that the intellectual of the church will become mere knowledge and sensuous; “they shall eat what is unclean in Assyria” denotes impure and profane things from reasoning; “they shall not pour out wine to Jehovah” denotes no worship from truth.

[11] In Moses:

It shall be said, Where are their gods, the rock in which they trusted, that did eat the fat of the sacrifices, and drank the wine of their drink-offering? Let them arise and help them (Deuteronomy 33:37-38 [NCBSW: 32:37-38]);

“gods,” as above, denote falsities; “that did eat the fat of the sacrifices” denotes that they destroyed the good of worship; “that drank the wine of their drink-offering” denotes that they destroyed the truth of worship. Drink-offerings are also predicated of blood, in David:

They shall multiply their griefs, they have hastened to another, lest I pour out their drink-offerings of blood, and lest I take up their names upon my lips (Psalms 16:4);

and by these words are signified the profanations of truth; for in this sense “blood” denotes violence offered to charity (n. 374, 1005), and profanation (n. 1003).