376. It has thus far been shown that "oil" signifies celestial good, which is the good of love to the Lord; it shall now be shown that "wine" signifies spiritual good, which is the good of charity towards the neighbor and the good of faith; and as this good in its essence is truth, it is said in the general explanation that "the oil and the wine hurt not," which signifies that there must no harm be done to the internal or spiritual sense of the Word in respect either to good or to truth, or what is the same, that there must no harm be done to the goods and truths which are in the internal or spiritual sense of the Word. The good of charity and the good of faith in their essence are truth, because that good is implanted by the Lord in man's intellectual part by means of the truths that are called the truths of faith, and when man lives according to these truths they become goods; for by means of truths a new will is formed in that part, and whatever proceeds from the will is called good. This will, moreover, is the same as conscience, and conscience is a conscience of truth, for it is formed by truths of every kind from the doctrine of the church, and from the sense of the letter of the Word (but on this subject see further in The Doctrine of the New Jerusalem 130-138; and the extracts from the Arcana Coelestia 139-141). From this now it is that "wine" signifies truth.

[2] Furthermore, there are goods and truths internal and external; internal goods and truths are signified by "the oil and the wine" that must not be hurt; but external goods and truths are signified by "wheat and barley." External goods and truths are those that are in the sense of the letter of the Word, while internal goods and truths are those that are in the internal or spiritual sense of the Word; or external goods and truths are such as are in the lower heavens with the angels there, that is, in the ultimates of heaven, while internal goods and truths are such as are in the higher heavens with the angels there, that is, in the third and second heavens. These goods and truths are genuine goods and truths themselves, but the former are truths and goods because they correspond, thus are correspondences; internal goods and truths have immediate communication with the angels of heaven, while external goods and truths have not an immediate but a mediate communication through correspondences. This is why the Jews, because they were only in the sense of the letter and had no knowledge of the signification of things in the spiritual sense, were unable to do harm to the spiritual sense in respect either to good or to truth, and consequently were unable to do harm to genuine goods and truths. So the Christian Church at this day is unable to do harm to the genuine goods and truths which are in the spiritual sense of the Word, for it has been ignorant of that sense, and at the same time ignorant of genuine goods and truths.

[3] The spiritual sense of the Word was not disclosed to Christians, because genuine goods and truths, such as are in the higher heavens, lie concealed in the spiritual sense of the Word; and so long as these goods and truths were unperceived and unknown that sense could not be opened, since these goods and truths could not be seen. In the Christian churches genuine goods and truths have not been perceived and known for the reason that those churches have been divided, in general, into the Papal and the Evangelical; and those in the Papal Church are utterly ignorant of truths, because they do not depend upon the Word, thus upon the Lord who is the Word, that is, Divine truth, but upon the pope, from whose mouth scarcely anything proceeds except what is from the love of ruling, and that love is from hell; therefore with them scarcely a single truth of the church exists; while in the Evangelical churches faith alone has been assumed as the essential means of salvation, and as a consequence the good of love and charity has been rejected as nonessential, and where good is rejected no truth which is truth in itself can exist, since all truth is from good; for the Lord flows into man's good, and by means of good illustrates him and gives him the light to perceive truths, therefore without that light, which is man's very spiritual life, there is no truth, however much it may sound like truth because it is from the Word; it is truth falsified by the ideas that are held in respect to it; for from faith separate from charity, or from truths without good, no other result can follow. This is why the spiritual sense of the Word could not be disclosed to the Christian churches, for if it had been disclosed, they would have falsified and perverted it by ideas from fallacies, and thus would have profaned it. This also is why no one will ever hereafter be admitted into the spiritual sense of the Word unless he is in genuine truths from good, and no one can be in genuine truths from good unless in heart he acknowledges the Lord alone as the God of heaven and earth, for from Him is every good and thence every truth. The spiritual sense of the Word is at this day opened, and therewith also genuine truths and goods are disclosed, because the Last Judgment has been accomplished by the Lord, and thus all things in the heavens and in the hells have been reduced to order; and for this reason it can be provided by the Lord that no harm can be done to genuine truths and goods, which are in the spiritual sense of the Word, and this could not have been provided before (See in the small work on The Last Judgment 73).

[4] That "wine" signifies spiritual good, or the good of charity and the good of faith, which in its essence is truth, can be seen from the following passages in the Word. In Isaiah:

Ho, everyone that thirsteth, come ye to the waters; and he that hath no silver; come ye, buy and eat; buy wine and milk without silver and without price (Isaiah 55:1).

Anyone can see that this does not mean that wine and milk may be bought without silver, "wine and milk" therefore signify things spiritual, namely, "wine" spiritual good, which in its essence is truth, as was said above, but "milk" the good of that truth. That these are given by the Lord freely to those who are ignorant of truth and good, and yet in a desire for these, is signified by "he that hath no silver, come ye, buy and eat; buy without silver;" "to buy" signifies to acquire for oneself, and "to eat" signifies to make one's own, which is done by application as from oneself. Those who are ignorant of truth and good, and yet are in a desire for them, are evidently meant, for it is said, "Ho, everyone that thirsteth, come ye to the waters," "to thirst" signifying to desire, and "waters" signifying truths, here the Word where truths are.

[5] In Joel:

It shall come to pass in that day, the mountains shall drop down sweet wine, and the hills shall flow with milk; all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming, and of the new heaven and the new church from Him. It is well known that the mountains in the land of Canaan, or in Judea, did not then drop down sweet wine, nor the hills flow with milk, nor the water-courses of Judah flow with waters more than before, therefore these words must mean something else than new wine, milk, and waters, or than mountains, hills, and water-courses, namely, "that the mountains shall drop down sweet wine" [mustum] or wine [vinum], means that from the good of love to the Lord there shall be genuine truth; "the hills shall flow with milk" means that from the good of charity towards the neighbor there shall be spiritual life; and "all the water-courses of Judah shall flow with waters" means that from the particulars of the Word there shall be truths. (For "Judah" signifies the Lord's celestial kingdom, and also the Word, see Arcana Coelestia 3881[1-11], 6363; therefore "its water-courses" signify the particulars of the Word; that "mountains" signify the good of love to the Lord, n. Arcana Coelestia 795, 4210, 6435, 8327, 8758, 10438, 10608; and "hills" the good of charity towards the neighbor, n. 6435, 10438; and this because in heaven those who are in the good of love to the Lord dwell upon mountains, and those who are in the good of charity towards the neighbor dwell upon hills, n. Arcana Coelestia 10438, and Heaven and Hell, n. 188.)

[6] In Amos:

Behold the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth seed; and the mountains shall drop down sweet wine, and all the hills shall dissolve. I will bring back the captivity of My people Israel, and they shall build the waste cities; and they shall inhabit them, and they shall plant vineyards and drink the wine thereof, and they shall make gardens and eat the fruit of them. Then will I plant them upon their ground (Amos 9:13-15).

This chapter treats first of the vastation of the church, and then of its restoration by the Lord; and "the people Israel" do not mean that people, but those with whom the church was to be established; and "the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth the seed," signifies that he who receives good and truth shall also perform uses, or bear fruit, thus that with the man of the church the two shall be present at the same time; "the mountains shall drop down sweet wine, and all the hills shall dissolve," signifies, as just above, that from the good of love to the Lord and from the good of charity towards the neighbor there shall be truths in abundance, "sweet wine" here, or "wine," meaning truth; that "the captivity of the people Israel shall be brought back" signifies the restoration of the church among the Gentiles, for "captivity" means spiritual captivity, in which those are who are remote from goods and truths, and yet in a desire for them (See Arcana Coelestia 9164). "The waste cities that they shall build" signify the doctrinals of truth and good from the Word, before destroyed and at that time to be restored; "the vineyards which they shall plant," and "the wine of which they shall drink," signify all things of the church from which there is intelligence, "a vineyard" signifies the spiritual church, and therefore "vineyards" signify all things of the church; "wine" signifies the truth of the church in general, and "to drink it" signifies to be instructed and become intelligent, thus intelligence; and "the gardens which they shall make, and the fruit of which they shall eat," signifies wisdom, "gardens" meaning all things of intelligence, and their "fruit" signifying the goods of life, thus "to eat their fruit" signifies the appropriation of good, thus wisdom, for wisdom comes when truths are committed to the life; and because this is what is meant, therefore it is said of Israel, "I will plant them upon their ground."

[7] In Moses:

He bindeth his foal to the vine, the son of his she-ass unto the noble vine; he washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are red with wine, and his teeth white with milk (Genesis 49:1, 12).

This is in the prophecy of Israel the father respecting Judah, by whom here Judah is not meant, but the Lord in relation to the celestial kingdom; and "wine" and the "blood of grapes" mean the Divine truth. (What the rest signifies, and that "wine" signifies Divine truth, because this has reference to the Lord, see Arcana Coelestia 6375-6381.)

[8] In the same:

Jacob brought of his venison to his father Isaac, and he did eat; and he brought him wine, and he drank. And Isaac blessed him, saying, God give thee of the dew of heaven, and of the fatnesses of the earth, and plenty of corn and new wine (Genesis 27:25, 27-28, 37).

Those who do not know that the Word is spiritual in its particulars may suppose that by "Isaac" here is meant Isaac, and by "Jacob" Jacob, and therefore that by "the fatnesses of the earth," and "the corn and new wine," no other and deeper things are meant; but "Isaac" here represents the Lord, and "Jacob" the church; thence the "fatnesses of the earth" mean the celestial things that are of the good of love; and "corn and new wine" every good and truth of the church. (But these words may also be seen explained in Arcana Coelestia n. 3570, 3579, 3580.)

[9] In the same:

If ye shall harken to My commandments, I will give rain to your land in its time, the former rain and the latter rain; and thou shall gather in thy corn, and thy new wine, and thy fresh oil (Deuteronomy 11:13-14).

These blessings of the earth were promised to the sons of Israel if they would hear and do the commandments of Jehovah, and the blessings followed because with them the church was representative, and the things that were said and commanded by Jehovah corresponded to things spiritual, thus these blessings of the earth to the blessings of heaven. The blessings of heaven, to which the blessings of the earth correspond, all have reference to the things that are of the good of love and the truth of faith; these blessings therefore are signified by "the former rain and the latter rain," for "rain" in particular signifies Divine truth flowing in out of heaven, from which all things of the church and heaven with man are born, grow, and are brought forth; therefore "the corn, new wine, and oil, which they should gather in," signify every good and truth of the external and internal man.

[10] In the same:

Thus Israel dwelt securely, alone by the fountain of Jacob, in a land of corn and new wine; yea, his heavens shall drop down dew (Deuteronomy 33:28).

This was the conclusion of the blessings of the sons of Israel by Moses, which were all prophetical, and every son or every tribe of Israel signified something of the church (as in Genesis 49); and here "Israel" signifies the church itself; and "to dwell securely, alone by the fountain of Jacob," signifies to live without infestation from evils and falsities, and to be led by the Lord alone through Divine truth, the "fountain of Jacob" meaning Divine truth and the Word; and "to live in a land of corn and new wine" signifies in every good and truth of the church; and "yea, his heavens shall drop down dew," signifies influx out of heaven.

[11] In the same:

He made him ride upon the high places of the earth, and gave him butter of the herd, and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of the grape, unmixed wine (Deuteronomy 32:13-14).

These things are said of the Ancient Church, which was the church previous to the Israelitish Church, and was in the good of charity and in truths of faith. The goods of every kind, in which it was, are meant by these things, namely, the "butter of the herd," the "milk of the flock," "the fat of lambs," "the fat of rams," "the fat of goats," "the fat of the kidneys of wheat;" and spiritual truths are meant by "the blood of the grape" and "unmixed wine."

[12] In Jeremiah:

They shall come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the corn, and to the new wine, and to the fresh oil, and to the sons of the flock and of the herd (Jeremiah 31:12).

"Corn," "new wine," and "fresh oil," signify goods and truth of every kind (what these mean in particular, see above, n. 374). In Isaiah:

Jehovah hath sworn by His right hand, and by the arm of His strength, Surely I will no longer give thy corn to be food for thine enemies, and the sons of the alien shall not drink thy new wine for which thou hast labored; but they that gather it shall eat it and praise Jehovah, and they that bring it together shall drink it in the courts of holiness (Isaiah 62:8-9).

This is said of Jerusalem, which signifies the church in relation to doctrine; therefore "the corn that shall no longer be given as food for the enemies, and the new wine that the sons of the alien shall not drink" signify in general the good and truth of the church, which shall no longer be consumed by evils and falsities; "enemies" here meaning evils, and "the sons of the alien" falsities, and "to eat," or "to have food given them," and "to drink," mean to consume. That goods and truths will remain with those who receive them, and thence make use of them, is signified by "they that gather it shall eat it," and "they that bring it together shall drink it;" worship from these is signified by "praising Jehovah," and "drinking in the courts of holiness."

[13] In the same:

Gladness is taken away, and exultation from Carmel; and in the vineyards there is no singing aloud, no shouting for joy; the treader treadeth not out the wine in the wine-vats; I have made the vintage-shouting to cease (Isaiah 16:10).

This describes the taking away of the heavenly enjoyment that is from good and its truths, because good and truth itself is taken away; the good of the church is meant by "Carmel," and its truths by "vineyards" and by "treading out the wine in the wine-vats;" the enjoyments thereof that are taken away are meant by "gladness," "exultation," "singing aloud," "shouting," and "vintage-shouting," for it was a custom to sing in the vineyards, and in the winepresses when the grape was trodden into wine, that enjoyments from truths, which were signified by "wine," might be represented.

[14] In Jeremiah:

With more than the weeping of Jazer I will weep for thee, O vine of Sibmah; thy shoots are passed over the sea, they reach even to the sea of Jazer; upon thy autumn fruits, and upon thy vintage the devastator is fallen. Whence gladness and exultation is gathered out of Carmel, and out of the land of Moab; and I have caused the wine to cease in the wine-vats; none shall tread with shouting; their shouting shall be no shouting (Jeremiah 48:32-33).

This also treats of the taking away of the heavenly enjoyment that is from the good of love and the truths thence, for all heavenly enjoyment is in these and from these. Lamentation over it is meant by "weeping" [flere fletum]; deprivation of it is meant by "gladness and exultation is gathered out of Carmel," likewise by "the devastator falling upon it," "the wine failing," and "the shouting being no shouting;" the good that was taken away, for which there was lamentation, is meant by "the autumn fruits;" and the truths of good that were taken away are meant by "the vintage," and by "the wine in the wine-vats." That truths were banished, and that they perished through knowledges [scientifica] is meant by "the vine of Sibmah," and by its "shoots that have gone over the sea, even to the sea of Jazer," "sea" signifying the knowing faculty [scientificum].

[15] In Lamentations:

The infant and the suckling faint in the broad places of the city. They say to their mothers, Where is the corn and the wine? when they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom (Lam. 2:11-12).

These words contain a lamentation over the Jewish Church, that every good and truth thereof has perished; and the lamentation is described by "the infant and the suckling who faint in the broad places of the city, and say to their mothers, Where is the corn and the wine?" The "infant and the suckling" signify those who are in the good of innocence, and in an abstract sense, the good of innocence itself; by this good every good of the church is meant, since it is the essential of all its goods (See in the work on Heaven and Hell, n. 276-283, 285, 288, 341, 382). "The broad places of the city" signify the truths of doctrine; "mothers" all things of the church; "corn and wine" all the good and truth of the church in general. It is said that "they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom," because "one pierced" signifies those who perish spiritually from the deprivation of truth, and "soul" signifies spiritual life. (That "the broad places of the city, in which they faint," signify the truths of doctrine, see Arcana Coelestia, n. 2336; and that "the mother, into whose bosom the soul is poured out," signifies the church, n. 2691, 2717, 3703, 4257, 5581, 8897)

[16] In Zephaniah:

Their wealth shall be for plunder, and their houses for a waste, that they may build houses but not inhabit them, and plant vineyards but not drink the wine thereof (Zephaniah 1:13).

The "wealth that shall be for plunder" signifies spiritual wealth, which is the knowledges of good and truth; "the houses that shall be for devastation" signify the things of the church in man; that from these when devastated one profits nothing and receives nothing, even though he listens to them, and sees them in the Word, is signified by "building and not inhabiting, and planting vineyards and not drinking the wine thereof," "houses" meaning the goods of the church, and "vineyards" with "wine" its truths.

[17] Like things are meant in Micah:

Thou shalt sow but shalt not reap; thou shalt tread the olive but shalt not anoint thee with oil, and the new wine but shall not drink wine (Micah 6:15).

In Amos:

Vineyards of desire shall ye plant, but ye shall not drink the wine of them (Amos 5:11).

And in Hosea:

The threshing-floor and the wine-vat shall not feed them, and the new wine shall dissemble unto them. They shall not pour forth wine to Jehovah, and these shall not be agreeable unto Him (Hosea 9:2, 4).

The "threshing-floor and the wine-vat" signify the same as "corn and wine," because corn and wine are there collected; that they will not profit by what they hear is signified by "they shall not feed them, and the new wine shall dissemble unto them;" and that thence their worship is not accepted is signified by "they shall not pour forth wine to Jehovah, and these (that is, the offerings) shall not be agreeable unto Him."

[18] In Joel:

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine which is cut off from your mouth. The field is devastated, the ground mourned, for the corn was devastated, the new wine was dried up, the fresh oil languisheth; the husbandmen were ashamed; the vine-dressers howled (Joel 1:5, 10-11).

What these words signify in the spiritual sense, may be seen above n. 374, where they are explained; "wine" and "sweet wine" meaning the truth of the church, and "vine-dressers" those who are in truths and teach them. This treats of a devastated church, in which goods and truths have perished.

[19] In Ezekiel:

Damascus was thy trader in the multitude of thy works, in the multitude of all riches, in the wine of Heshbon ¹ and the wool of Zachar (Ezekiel 27:18).

This is said of Tyre, which signifies the church in relation to the knowledges of good and truth; and "Damascus," which was a city in Syria, signifies the concordant knowing faculty [scientificum]; and the "tradings" referred to in this chapter signify the acquisition and communication and also the use of these. Because "Damascus" signifies the concordant knowing faculty, it is called a "trader in the multitude of all works and riches," "works" by which uses are effected, signifying the knowledges of good, and "riches" the knowledges of truth; and as the knowledges of truth and good are in the natural man, for therein is everything pertaining to cognition and knowing that is perceptible, therefore it is said "in the wine of Heshbon and the wool of Zachar," the "wine of Heshbon" signifying natural truth, and the "wool of Zachar" natural good.

[20] In Isaiah:

A malediction shall devour the earth; the new wine shall mourn, the vine shall languish, all the glad of heart shall sigh. They shall not drink wine with a song; strong drink shall be bitter to them that drink it. The city of voidness shall be broken down; every house shall be shut, that no one come in (Isaiah 24:6-7, 9-10).

These words describe the perversion of the church, which takes place when falsity rules in place of truth, whence there is no longer any good; for man has good by means of truths. "The earth that the malediction will devour" signifies the church, "malediction" meaning its perversion; the "new wine that will mourn," and the "vine that will languish," signify all truth of the church, "to mourn" and "to languish" signifying deprivation of it; that there shall no longer be any heavenly enjoyment and blessedness is signified by "all the glad of heart shall sigh, they shall not drink wine with a song;" that they shall turn away from all things that agree with truths is signified by "strong drink shall be bitter to them that drink it," "strong drink" signifying the things that are from truths and agree with them. But that the doctrine of falsity shall be destroyed is signified by "the city of voidness shall be broken down," "city" meaning doctrine, and "a void" falsity; and that there shall no longer be any good or wisdom with man is signified by "every house shall be shut, that no one come in," which takes place when there is no truth, but only falsity.

[21] In Amos:

Who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils; but they are not grieved for the breach of Joseph (Amos 6:6).

This and what precedes in that chapter describes those who are in external worship without internal, such as the Jews were formerly and still are; the "bowls of wine out of which they drink" are the externals of truth from which is worship; and the "firstfruits of the oils with which they anoint themselves" are the externals of good, from which also is worship; "Joseph" signifies the internal of the church or its spiritual; not being affected because this perishes is signified by "they are not grieved for his breach." (That external worship without internal is no worship, see Arcana Coelestia 1094, 1175, 7724; that the Jews were formerly and still are in external worship without internal, n. 1200, 3147, 3479, 8871; that "Joseph" signifies the spiritual church, thus also the spiritual of the church, n. 3969, 3971, 4669, 6417)

[22] In Zechariah:

I will render the house of Judah mighty and I will save the house of Joseph; on this account they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6-7).

"The house of Judah" signifies the Lord's celestial church, and the "house of Joseph" the Lord's spiritual church; and "to render mighty their houses" signifies to multiply with them truths from good, for all might is of truth from good; therefore it is said, "they shall be as the mighty Ephraim;" "Ephraim" signifying the understanding of truth from good, which is called mighty from its multiplication; heavenly enjoyment therefrom is signified by "their heart shall be glad as if with wine," "wine" meaning truth from good from which that enjoyment comes. (That truths have all power from good, see in the work o n Heaven and Hell 228-233; and also above, n. 209, 333; that "Judah" in the Word signifies the Lord's celestial kingdom, Arcana Coelestia 3881[1-11], 6363; and "Ephraim" the intellectual of the church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.)

[23] In Daniel:

Belshazzar king of Babylon, and his magnates, and his wives, and his concubines, drank wine out of vessels of the temple of Jerusalem, and praised the gods of silver, brass, iron, wood, and stone. Therefore there was written on the wall, Numbered, weighed, and divided. And then he [Nebuchadnezzar] was driven out from the sons of man, and his dwelling was with the wild asses (Daniel 5:2-5, 21).

In the internal sense this describes the profanation of good and truth, which also is meant by "Babel" or "Babylon;" for "to drink wine out of the vessels of the temple of Jerusalem" signifies to draw the truths of the church from the Word, "to drink wine" meaning to draw truths, and "the vessels of the temple of Jerusalem" meaning the truths that belong to the doctrine of the church from the Word; and "to praise the gods of gold, silver, brass, iron, wood, and stone" signifies worship from the love of self and the world; for these gods signify idolatrous worship of every kind, and profanation; that it was therefore written on the wall, "numbered, weighed, divided" signifies separation from all things of heaven and the church. That afterwards "the king was driven out from the sons of man, and his dwelling was with the wild asses" signifies separation from all truth, and the allotment of his life with the infernals, "sons of man" meaning the truths of the church, "wild asses" those who are in dire falsities like those in the hells, and "dwelling" meaning the allotment of the life.

[24] In Joel:

They have cast a lot upon My people; for they have given a boy for a harlot, and sold a girl for wine, which they drank (Joel 3:3).

"To cast lots upon the people" signifies to dissipate the truths of the church, "to cast a lot" signifying to dissipate, and "people" signifying the church in relation to truths, thus also the truths of the church; "to give a boy for a harlot" signifies to falsify truth, "boy" meaning the truth of the church, and "harlot" falsity; and "to sell a girl for wine, which they drank" signifies to pervert the good of the church by truth falsified, "girl" meaning the good of the church, and "wine" truth falsified.

[25] Because "wine" signified the truth of the church that is from good, it was commanded that, with the sacrifices upon the altar, a meal-offering and a drink-offering should be offered, and the meal-offering was bread, and the drink-offering wine; these signified worship of the Lord from the good of love, and from the truths therefrom; for all worship is from these. (On the drink-offerings, the portions of wine with them at the different sacrifices, see Exodus 29:40, 41; Leviticus 23:13, 18; Numbers 6:1-4, 15, 17; 15:4-7, 10, 24; 28:7-10, 24, 31; 29:6, 11, 16, 19, 22, 25, 27, 28, 31, 34, 38, 39; and besides Genesis 35:14) This makes clear what is signified in Joel:

The meal-offering and the drink-offering was cut off from the house of Jehovah; the priests, the ministers (of the altar), mourned (Joel 1:9);

namely, that worship from the good of love, and from the truths therefrom, had perished. Who cannot see that the meal-offering and the drink-offering, which were bread and wine, were not pleasing to Jehovah in worship, unless they had signified such things as are of heaven and the church?

[26] From this it can now be seen what the bread and wine in the Holy Supper involve, namely, the bread, the good of love to the Lord from the Lord, and the wine, the good of faith, which in its essence is truth. (But on the Holy Supper and the bread and wine of it, see The Doctrine of the New Jerusalem 210-222.) Because "wine" signifies the good of faith, which in its essence is truth, when the Lord instituted the sacrament of the supper, He said:

I say unto you, I will not drink henceforth of this product of the vine until that day when I will drink it with you new in My Father's kingdom (Matthew 26:29).

I say unto you, I will not drink of the product of the vine until the kingdom of God shall come (Luke 22:18).

"The product of the vine," that is, "wine," which the Lord "would drink with them new in His Father's kingdom," or "when the kingdom of God should come," means that all Divine truth in heaven and the church would then be from His Divine Human; He therefore calls it "new," and also He calls it "the new testament in his blood" (Luke 22:20); for "the Lord's blood" has a like signification as "wine" (See above, n. 30, 328, 329). And as everything Divine, since the Lord has risen, proceeds from Him, He says that He will drink it with them when the kingdom of God shall come, and it came when He reduced all things to order in the heavens and in the hells. That the kingdom of God came at the same time with the Lord and that it is from Him can be seen from Matthew 3:2; 4:8; 10:7; 12:28; 16:28; Mark 1:14, 15; 9:1; Luke 1:32, 33; 9:11, 27, 60; 10:11; 16:16; 17:20, 21; 23:42, 51; John 18:36. Now, because "bread" signifies the good of love, and "wine" the good of faith, which in its essence is the truth from that good, and in the highest sense, "bread" signifies the Lord in respect to Divine good, and "wine" the Lord in respect to Divine truth, and because there is a correspondence between spiritual things and natural, (and such a correspondence that when "bread" and "wine" are in man's thought, the good of love and the good of faith are in the angels' thoughts), and because all things of heaven and the church have reference to the good of love and the good of faith, therefore the Lord instituted the Holy Supper in order that by means of it there might be a conjunction of the angels of heaven with the men of the church.

[27] Because such things are meant by "bread and wine" in heaven, therefore:

Melchizedek, king of Salem, going out to meet Abram, brought out bread and wine; and he was a priest to God Most High. And he blessed Abram (Genesis 14:18-19).

"Melchizedek" here represents the Lord in relation to Divine good and in relation to Divine truth, as priest in relation to Divine good, and as king to Divine truth; therefore he "brought out bread and wine," "bread" signifying Divine good, and "wine" Divine truth; or when applied to man, "bread" signifying the good of love to the Lord, and "wine" the good of faith, which is from the reception of Divine truth.

[28] The "wine" spoken of by the Lord in the following passages has a like signification:

They do not put new wine into old wine-skins, else the skins burst, and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved (Matthew 9:17).

And no man having drunk old wine straightway desireth new; for he saith, The old is more useful (Luke 5:39).

This comparison, like all others in the Word, is from correspondences, "wine" signifying truth, "old wine" the truth of the old or Jewish Church, and "wine-skins" things that contain, "old wine-skins" the statutes and judgments of the Jewish Church, and "fresh wine-skins" the precepts and commandments of the Lord. That the statutes and judgments of the Jewish Church, which related especially to sacrifices and representative worship, are not in agreement with the truths of the Christian Church is meant by "they do not put new wine into old wine-skins, else the wine-skins burst and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved together." That those who have been born and educated in the externals of the Jewish Church cannot be brought immediately into the internals belonging to the Christian Church is signified by "no man having drunk old wine straightway desireth new; for he saith, "The old is more useful."

[29] The same is signified by "the water turned into wine at Cana of Galilee," thus described in John:

At the wedding in Cana of Galilee, when the wine failed, there were six water-pots of stone set there, according to the cleansing of the Jews. Jesus said, Fill the water-pots; and they filled them to the brim. Then he said unto them Draw out now, and bear unto the ruler of the feast; and they bare it. While the ruler of the feast tasted the water that was made wine, he calleth the bridegroom, and saith unto him, Every man setteth on first the good wine; and when they have had enough, the inferior; thou hast kept the good wine until now (John 2:1-10).

It should be known that all the miracles done by the Lord, as well as all the miracles by Him spoken of in the Old Testament, signified, that is, contained within them, such things as belong to heaven and the church, and that thence His miracles were Divine (See Arcana Coelestia 7337, 8364, 9051). So with this miracle; here, as elsewhere in the Word, "a wedding" signifies the church; "in Cana of Galilee" means among the Gentiles; "water" the truth of the external church, such as was the truth of the Jewish Church from the sense of the letter of the Word, and "wine" the truth of the internal church, such as is the truth of the Christian Church; therefore the Lord's "making the water wine" signifies that of the truths of the external church He will make truths of the internal church by opening the internal things that have lain concealed in them. "The six water-pots of stone, set there according to the cleansing of the Jews," signify all these truths in the Word, and thence in the Jewish Church and its worship; these were all representative and significative of things Divine in the Lord and from the Lord, which contained things eternal. For this reason there were "six water-pots of stone, set for the cleansing of the Jews;" the number "six" signifies all, and is predicated of truths; "stone" signifies truth, and "the cleansing of the Jews" purification from sins; thus all things of the Jewish Church are signified, since that church regards purification from sins as its all, for so far as anyone is purified from sins, so far he becomes a church. "The ruler of the feast" means those who are in the knowledges of truth; his saying to the bridegroom, "every man setteth on first the good wine; and when men have had enough, the inferior; thou hast kept the good wine until now," signifies that every church has its beginning in truths from good, but falls away into truths not of good, but that now, at the end of the church, truth from good, or genuine truth, is granted, namely by the Lord.

[30] It is because "wine" signifies the truth of the church, and "oil" the good of the church, that the Lord says, in the parable of the man who was wounded by thieves:

That the Samaritan poured oil and wine into his wounds (Luke 10:33-34);

where "the man wounded by thieves" means those who are infested and have their conscience hurt by evil men, who are "robbers;" and "the Samaritan" means the Gentiles that are in the good of charity; therefore "his pouring into his wounds oil and wine" signifies the spiritual things that heal a man thus injured, "oil" meaning the good of love, and "wine" the good of faith, or truth. What the rest signifies, namely, "that he set him on his own beast, and brought him to an inn, and told them to take care of him," may be seen above (n. 375[8]), where they are explained. That "wine" signifies the truth of the church can be seen not only from the passages cited, but also from others in the Word (as Isaiah 1:21, 22; 25:6; 36:17; Hosea 7:4, 5, 14; 14:5-7; Amos 2:8; Zechariah 9:15, 17; Psalms 104:14-16).

[31] As most things in the Word have also a contrary sense, so, too, has "wine," and in that sense it signifies truth falsified, and also falsity, as in the following passages. In Isaiah:

Woe to the crown of pride, to the drunkards of Ephraim, to the flower of his fading adornment, which is on the head of the valley of the fat ones frenzied with wine; the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet; these go astray through wine, and through strong drink they err; the priest and the prophet go astray through strong drink, they are swallowed up of wine, they err through wine, ² they go astray among the seeing, they waver in judgment (Isaiah 28:1, 3, 7).

This is said of those who are insane in things spiritual because they believe themselves to be intelligent of themselves, and glory in it; the state of such is here described by pure correspondences; those who are insane in things spiritual or in truths are meant by "the drunkards," and those who thence believe themselves intelligent by "Ephraim," and hence glorying in intelligence or learning is meant by the "crown of pride;" for those who are in falsities of doctrine and have confirmed themselves in them, when they are illustrated and see truths, in the other life become like drunkards. The learned who have confirmed themselves in falsities become such, and to confirm oneself in falsities is to confirm from oneself and not from the Lord. This makes clear what is signified by "woe to the crown of pride, to the drunkards of Ephraim;" "the flower of the fading adornment that is on the head of the valley of the fat ones frenzied with wine" signifies the truth of the church destroyed even as it is born by the glorying of the self-intelligence that is of the natural man separated from the spiritual, when falsity is seen instead of truth, "the flower of the adornment" meaning truth as it is born declining or perished; "the head of the valley of the fat ones" means the intelligence of the natural man; "frenzied with wine" means those who see falsity in place of truth; "the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet," signifies that this intelligence shall utterly perish; "these go astray through wine, and through strong drink they err," signifies through falsities and through such things as are from falsities; "the priest and the prophet go astray through strong drink, they are swallowed up of wine, they are gone astray through strong drink," signifies that such are those who ought to be in the doctrine of good and truth, and in a sense abstracted from persons that such is their doctrine itself; "they go astray among the seeing, they waver in judgment," signifies that they do not see the truths of intelligence. That these words have such a signification no one can see except from the spiritual sense; without that it could not be known that "crown" and "head" signify intelligence, that "drunkards" signify those who are insane in things spiritual, that "Ephraim" signifies here man's own understanding, or that which is from himself, that "valley" signifies the lower things of the mind, which are natural and sensual, and that "priest and prophet" signify the doctrine of good and truth.

[32] In the same:

Linger ye, wonder, be astounded, and cry out; they are drunken, but not with wine; they stagger, but not with strong drink; for Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes; the prophets and your heads, the seers hath He covered (Isaiah 29:9-10).

This is said of those who can see nothing of truth when they hear or read it from the Word; those who are such are called "drunken but not with wine," and "they stagger, but not with strong drink," "wine" signifying in particular the truth of the spiritual and thus of the rational man, and "strong drink" the truth of the natural man therefrom. Because such are meant it is said, "Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes," "the spirit of deep sleep" meaning no perception, and the "eyes closed up" no understanding. "The prophets and your heads [the seers] hath He covered," signifies those who are in the doctrine of truth and were wise and intelligent thence; "prophets" signify those who are in the doctrine of truth, and in an abstract sense, doctrine itself, "heads" signify the wise, and in an abstract sense, wisdom, and "seers" signify the intelligent, and in an abstract sense, intelligence. Wonder at such gross stupidity is described by "Linger ye, wonder, be astounded," and lamentation over it by "cry out." Such are those who are in a life of evil, and at the same time in the principles of falsity, however learned they are believed to be; for a life of evil shuts out the perception of good by which thought has life and light, and the principles of falsity shut out the understanding of truth, on which account they see from the sensual man only, and not at all from the spiritual.

[33] In the same:

The dogs are strong of soul, they know not satiety; and they are shepherds who know not intelligence. Come, I will take wine and we will be drunk with strong drink (Isaiah 56:11-12).

This is said of those who care for nothing but worldly and earthly things, which close the internal spiritual man. These, from having no perception of good and no understanding of truth, are called "dogs strong of soul, they know not satiety," that is, they are unable to receive good, "to know" here signifies to be able, and "satiety" reception of good, for satiety is predicated of food, by which spiritual nourishment is signified. That they have no understanding of truth is meant by "they are shepherds who know not intelligence;" those are called "shepherds" who believe themselves able to instruct others, for "to feed" means to instruct; and because such persons love falsities and things falsified, it is added, "Come, I will take wine, and we will be drunk with strong drink."

[34] In Jeremiah:

Thus said Jehovah, God of Israel, Every bottle shall be filled with wine. Behold I fill all the inhabitants of this land, and the kings sitting for David upon his throne, and the priests and the prophets, all the inhabitants of Jerusalem with drunkenness (Jeremiah 13:12-13).

Here, too, "wine" signifies falsity, and "every bottle that shall be filled with wine" signifies the mind of man, since the mind is a recipient of truth or of falsity, as a bottle is of wine; "the kings sitting for David upon his throne" signify those who would otherwise be in Divine truths, "priests" those who would be in Divine goods, "prophets," those who would be in doctrine, "the inhabitants of Jerusalem" all who are of the church; and "the drunkenness with which they shall be filled" signifies insanity in spiritual things.

[35] In the same:

I am become like a drunkard, and like a man into whom wine hath passed, because of Jehovah, and because of the words of His Holiness. For the land is full of adulterers (Jeremiah 23:9-10).

This is a lamentation over the adulteration of good and falsification of truth in the church, which is signified by "the land is full of adulterers;" these are meant by "adulteries," and the church by "land." Insanity in spiritual things through reasonings from evils against Divine goods and from falsities against Divine truth is signified by, "I am become like a drunkard, and like a man into whom wine has passed, because of Jehovah, and because of the words of His Holiness;" "to become like a drunkard and like a man into whom wine hath passed" signifies confusion of mind and insanity by reasoning from evils and falsities; "because of Jehovah" signifies because of Divine goods, and "because of the words of his holiness" signifies because of Divine truths.

[36] In Isaiah:

Hear now this, thou afflicted, and drunken but not with wine (Isaiah 51:21).

The "drunken but not with wine," mean here those who are in falsities from ignorance of truth. That:

Noah drank of the wine and was drunken, and therefore lay naked in the midst of his tent (Genesis 9:21);

means in the spiritual sense, something entirely different from the meaning in the letter; likewise:

Lot's being made drunken by his daughters, and their then lying with him (Genesis 19:32-34).

What is meant by the drunkenness of Noah in the spiritual sense may be seen in Arcana Coelestia 1070-1081); and what by the drunkenness of Lot (n. 2465 end). "Drunkenness" also elsewhere in the Word signifies insanity in spiritual things, and lapsing into errors (Isaiah 19:11, 12, 14; Jeremiah 25:27; Joel 1:5-7; Jeremiah 51:7; Leviticus 10:8, 9).

[37] That "wine" in a contrary sense signifies falsity, is also evident from Isaiah:

Woe unto them that rise early in the morning, that follow strong drink; to them that delay until twilight till wine inflames them. But they do not look upon the work of Jehovah, and they see not the working of His hands. Woe to the wise in their own eyes, and the intelligent before their own faces. Woe unto the mighty in drinking wine, and to men of strength to mingle strong drink (Isaiah 5:11-12, 21-22).

This is said of those who frame for themselves doctrinals from self-intelligence not from the Lord, or from Him out of the Word, which consequently are mere falsities. "Woe unto them who rise early in the morning, who follow strong drink, to them who delay until twilight till wine inflame them; but they do not look upon the work of Jehovah, and they see not the working of His hands" signifies therefore the perverted states of those who believe that they are illustrated of themselves, whence they are in falsities of doctrine, and care not for the Word, from which they might know goods and truths of life and of doctrine. "To rise early in the morning," and "to delay until twilight" signifies to be illustrated; and "to follow strong drink," and "to be inflamed with wine" signifies to hatch out doctrinals of themselves; "not to look upon the work of Jehovah," and "not to see the working of His hands" signifies not to care for the Word, or the goods of life and the truths of doctrine there disclosed; "the work of Jehovah" is predicated of the goods of life, and "the working of His hands" of the truths of doctrine, both from the Word; because such persons are meant, therefore it is said, "Woe to the wise in their own eyes, and the intelligent before their own faces;" "the wise in their own eyes" signifying those who are wise from their own intelligence, and "the intelligent before their own faces" signifying those who are intelligent from their own affection, "eyes" signifying the understanding, and "face" affection. And "woe unto the mighty in drinking wine, and to men of strength to mingle strong drink," signifies unto such as aspire after great things, and are ingenious in confirming the falsities that favor the loves of self and their own principles; "the mighty" are those who aspire to great things; "men of strength" those who are ingenious, and seem to themselves to be intelligent; "to drink wine" means to imbibe falsities, and "to mingle strong drink" means to confirm them. Such are all those who are in the love of self, and who seek after the reputation for learning, for such are in what is their own, and cannot be elevated above it; therefore their own thought is in the corporeal sensual, by which no truth is seen, and no spiritual good is perceived. But those who are not in the love of self, and who seek intelligence for the sake of the uses of life, are elevated by the Lord from what is their own into the light of heaven, and though not themselves aware of it, are illustrated.

[38] In Hosea:

Whoredom and new wine have taken up the heart. My people ask the wood, and their rod answereth them; for the spirit of whoredom hath led them astray, and they have committed whoredom under their God. Ephraim is joined to idols; their wine is gone; in whoring they commit whoredom (Hosea 4:11-12, 17-18).

This treats of those who falsify truths; the falsification of truth is signified by "whoredom," and the falsity therefrom by "new wine." This makes clear what is signified by "whoredom and new wine have taken up the heart; the spirit of whoredoms hath seduced them, they have committed whoredom under their God, and the wine hath departed, in whoring they commit whoredom," namely, that such falsify Divine truths, and consequently have no truth at all, "to commit whoredom under their God" signifies to falsify Divine truths, and "the wine hath departed" signifies that consequently they have no truth at all; "Ephraim, who is joined to idols" signifies those who are in self-intelligence, and the "idols to which he is joined" signify the falsities of religion. "My people ask the wood, and their rod answereth them" signifies that they consult their self-love, and favor it from self-intelligence; for "wood" or an idol of wood, which they ask, signifies self-love, and "the rod that answers" signifies power from what is one's own, thus intelligence.

[39] In Revelation:

Babylon is fallen is fallen, the great city, because of the wine of the wrath of her whoredom she hath made all nations to drink. If anyone worshipeth the beast he shall drink of the wine of the wrath of God, which hath been mingled unmixed in the cup of the anger [of God]; and he shall be tormented with fire and brimstone (Revelation 14:8-10);

I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth committed whoredom, and they that dwell in the earth were made drunk from the wine of her whoredom (Revelation 17:1-2).

For of the wine of the wrath of her whoredom have all nations drunk, and the kings of the earth have committed whoredom with her (Revelation 18:3).

"The wine of the anger of God" signifies the falsity of evil, and "the wine of whoredom" signifies truth falsified; what the rest means will appear in the explanation of it, likewise what these words mean in Revelation:

Babylon the great was remembered before God, to give unto her the cup of the wine of the wrath of God's anger (Revelation 16:19);

"The wine of God's anger" having the same meaning as "the chalice, or cup, of God's anger."

[40] In Jeremiah:

Babylon hath been a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jeremiah 51:7).

And in David:

There is a cup in the hand of Jehovah, and He hath mingled the wine, hath filled it with mixture, and hath poured out; but the lees of it all the wicked of the earth shall suck out and drink (Psalms 75:8).

As the "meal-offering" and the "drink-offering," which were bread and wine, signify worship from the good of love and the truths of faith, so in a contrary sense, the "meal-offering" and "drink-offering" signify worship from the evils that are of the love of evil, and from the falsities of faith; this was signified by the "meal-offering" and "drink-offering" that were offered to idols and to the gods (Isaiah 57:6; 65:11; Jeremiah 7:18; 44:17-19; Ezekiel 20:28; Deuteronomy 32:38). From the signification of "wine" it can be seen what "vineyard," "vine," its "branches," and "grapes" signify in the Word, namely, that "a vineyard" signifies the spiritual church, that is, the church that is in the truths and goods of doctrine from the Lord, "a vine" the doctrine itself, its "branches" truths from which doctrine is formed, and "the grapes" which are the fruit of vineyards and of vines, the goods of charity and the goods of faith (but of these elsewhere).

Poznámky pod čarou:

195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.

[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.

[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:

Are spirit and life (John 6:63, 68; 12:50).

[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], ¹ true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.

[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:

Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isaiah 52:1).

"Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezekiel 16:10-13, 16-18).

Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161).

(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)

[8] In the same:

Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezekiel 27:7, 16, 20, 23-24).

Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)

[9] In David:

The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Psalms 45:13-14).

The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)

[10] In the second book of Samuel:

Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Samuel 1:24).

This is in the lamentation of David over Saul, which he wrote:

To teach the sons of Judah the bow (2 Samuel 1:18);

by "bow" is signified truth combating against falsities (See Arcana Coelestia 2686[1-8] Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).

A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).

[12] In Zephaniah :

I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.

[13] In Matthew:

Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).

"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.

[14] In John:

Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).

What these words signify in the spiritual sense may be seen above n. 9; namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John:

If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32).

[15] In Luke:

No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matthew 9:16-17; Mark 2:21-22).

Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem 219.)

[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:

And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).

Again:

The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).

And:

They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).

Again:

The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).

Again:

White robes were given to everyone of those under the altar (Revelation 6:11).

Again:

Buy gold and white garments (Revelation 3:18).

In Ezekiel:

If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).

"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.

[17] In the same:

The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezekiel 23:26).

In Zechariah:

Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zechariah 3:3-5).

In Lamentations :

They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lamentations 4:14).

From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel:

That they should not put on mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5);

That they should wash their garments that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 11:28, 11:40; 14:8; (Leviticus 14:8); Numbers 19:11-22);

and elsewhere:

That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1-2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5-6, 3:8);

And that they should rend their garments (Isaiah 37:1 and elsewhere).

Also what this signifies:

That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matthew 21:7-9; Mark 11:7-8; Luke 19:35-36);

can be seen above n. 31.

[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:

That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell 177-182;and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists:

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

And white, dazzling (Luke 9:29);

And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).

The like is said of the Ancient of Days in Daniel:

The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).

"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:

He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);

where the Lord is treated of. In Moses:

He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).

This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:

Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).

In Isaiah:

Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).

This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."

[20] In Revelation:

He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).

Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:

He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).

It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).

And in David:

They parted My garments, and cast the lot upon My vesture (Psalms 22:18).

"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (Arcana Coelestia 9826, 9942) a Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.

[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in the Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n.9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)

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