9424. ‘Et ecce Aharon et Chur vobiscum’: quod significet doctrinam veri ex Verbo tali, constat a repraesentatione ‘Aharonis’ quod sit Verbum in sensu externo, et quoque doctrina boni et veri, de qua n. 6998, 7009, 7089, hic doctrina veri ex solo illo sensu, quia per ‘seniores’ quibus Aharon infra montem praeerat ut caput, significantur qui in sensu Verbi externo ¹ , n. 9421; et ex repraesentatione ‘Churis’ cum adjungitur Aharoni, quod sit verum illius doctrinae: ut quoque Chur quando una cum Aharone sustentavit manus Moschis Exod. 17:10, 12 ² , n. 8603, 8611; vera enim ex Verbo, ex quibus doctrina, sustentant Verbum, quod per ‘Moscheh’ tunc repraesentabatur.

[2] Hic quia iterum datur locus, paucis dicetur quomodo se habet cum sustentatione Verbi ex Doctrina quae ex Verbo: qui non scit arcana caeli non aliter credere potest quam quod Verbum absque doctrina inde sustentetur; putat enim quod Verbum in littera seu Verbi sensus litteralis sit ipsa doctrina, sed sciendum est quod omnis doctrina Ecclesiae ³ erit ex Verbo, et quod doctrina aliunde quam ex Verbo non sit doctrina in qua aliquid Ecclesiae, minus aliquid caeli inest; sed doctrina colligenda est ex Verbo, et cum colligitur, homo in illustratione erit a Domino, et in illustratione est ⁴ cum in amore veri propter verum et non propter se et mundum; illi sunt qui illustrantur in Verbo ⁵ cum legunt illud, et verum vident, et doctrinam inde sibi faciunt; causa quod ita sit, est quia tales communicant cum caelo, ita cum Domino, et sic a Domino illustrati ducuntur ad videndum vera Verbi qualia sunt in caelo; influit enim Dominus per caelum in intellectum eorum, intellectus enim interior hominis est qui illustratur; et Dominus simul tunc influit cum fide, quae datur media cooperatione novae voluntatis, cujus est affici vero propter verum; ex his nunc constare potest quomodo doctrina veri et boni ⁶ datur homini a Domino.

[3] Quod haec doctrina sustentet Verbum quoad sensum ejus litteralem seu externum, patet unicuivis qui expendit; quisque enim in Ecclesia qui ex doctrina cogitat videt vera in Verbo ex sua doctrina et secundum eam, et quae cum ea non coincidunt explicat, et quae apparent ei opposita transit quasi non videns aut non intelligens; quod similiter omnes faciant, etiam haeretici, notum est; at qui in genuina doctrina veri ex Verbo sunt et in illustratione cum legunt Verbum, illi vident vera concordantia ubivis et prorsus nihil repugnans; non enim haerent in talibus ibi quae secundum apparentias et secundum captum vulgarem hominis dicta sunt, quia sciunt quod si ⁷ apparentiae evolvantur et quasi exfascientur, pateat ibi verum in nudo; falsa ex - ⁸ fallaciis sensuum externorum nec illos seducunt sicut haereticos et fanaticos, imprimis Judaeos et ⁹ Socinianos, nec falsa ex amoribus sui et mundi sicut illos qui per Babelem intelliguntur; hi et illi quia non ¹⁰ illustrari possunt, doctrinam ex solo sensu externo ad favorem suorum amorum concludunt, et plura ex proprio superaddunt, inde Verbum nullatenus sustentatur sed corruit. Sciendum est quod sensus internus Verbi contineat doctrinam Ecclesiae genuinam.

[4] Ex his nunc patet qualis doctrina repraesentatur hic per ‘Aharonem et Churem’, quae quia ex solo sensu externo Verbi absque interno, mere idololatrica fuit; quapropter de Aharone, per quem repraesentabatur doctrina talis, dicitur quod ille idolum seu vitulum aureum fecerit, Exod. 32:2-5, 21, 35; Deut. 9:20 ¹¹ ; in Verbo etiam per ‘idola’ describuntur tales doctrinae, ¹² ut passim apud prophetas:

apud Ezechielem,

Intravi et vidi omnia idola domus Israelis; depictum super pariete circumcirca; et septuaginta viri de senioribus domus Israelis stantes coram illis, ac ¹³ cuique turibulum in manu sua, et abundantia nubis suffimenti ascendens, 8: [10, ] 11; hic ‘idola domus Israelis’ sunt doctrinae ex solo sensu externo Verbi, non per illustrationem a Domino sed per propriam intelligentiam, ita falsa; cultus secundum ¹⁴ illa significatur per ‘turibulum in manu cujusvis’ et per ‘abundantiam nubis suffimenti’:

[5] apud Hoscheam, Addunt peccare, faciunt sibi fusile ex argento suo, in intelligentia sua opus artificum totum; ipsis illis dicentes; sacrificantes hominem, vitulos osculantur, 13:2;

‘sculptile ex argento suo’ et ‘opus artificum totum’ pro doctrina ex propria intelligentia et non ex Domino, ita ex sensu Verbi externo separato ab interno; quod fit apud illos qui solum in externis sunt et non simul in internis, hoc est, apud illos qui in amoribus sui et mundi, et non in amore in Dominum et in amore erga proximum ¹⁵ :

[6] apud Esaiam,

In die illo projiciet homo idola argenti sui et idola auri sui quae fecerunt sibi ad incurvandum se talpis et ¹⁶ vespertilionibus, ad intrandum in fissuras petrarum, et in fissuras rupium, 2:20, 21, 31:7;

‘idola argenti’ pro falsis doctrinae et ‘idola auri’ pro malis doctrinae ‘incurvare se talpis et ¹⁶ vespertilionibus, ¹⁷ ac intrare in fissuras petrarum et rupium’ pro cultu ex falsis et malis fidei:

[7] apud eundem,

Immundum judicabitis tegumentum sculptilium argenti tui et amictum fusilis auri tui; disperges ea sicut menstruatum, stercus vocabis id, 30:22;

‘tegumentum sculptilium argenti et amictus fusilis auri’ pro scientificis falsi et mali, quae pro veris et bonis agnoscuntur et coluntur:

apud eundem,

Indicavi tibi ex tunc ne diceres, Idolum meum fecit haec, et sculptile meum, et fusile meum praecepit ea, 48:5;

hic quoque ‘idolum, sculptile, et fusile’ pro doctrinalibus ex propria intelligentia:

[8] apud Jeremiam,

Stultus factus est omnis homo a scientia, pudore affectus est omnis conflator a sculptili, quia mendacium fusile ejus, neque spiritus in eis; vanitas illa, opus errorum, 10:14, 15; ¹⁸ etiam hic ‘sculptile et fusile’ pro doctrinalibus ex propria intelligentia, quae in externa forma, quia ex sensu externo Verbi, apparent sicut vera, sed in interna forma sunt falsa; inde dicitur ‘is homo stultus a scientia, et fusile mendacium, et non spiritus in eis’, tum ‘vanitas et opus errorum’: similiter apud Habakuk, Quid prodest sculptile, quia sculpsit illud fabricator ejus, fusile et doctor mendacii, quia confidit fabricator figmenti sui super hoc? 2:18:

[9] apud Esaiam,

Sculptile fundit artifex, et conflator auro obducit illud, et catenas argenti ¹⁹ conflat, artificem sapientem quaerit sibi ad praeparandum sculptile, 40:19, 20;

hic similiter ‘sculptile’ pro ²⁰ doctrinali ex propria intelligentia; verosimilitas quae ei inducitur per Verbum ex solo ejus sensu externo, et simul ex fallaciis et apparentiis externis, significatur per quod ‘conflator auro obducat illud, et catenas argenti conflet’, et quod ‘artificem sapientem quaerat ad praeparandum illud’:

[10] apud eundem,

Formatores sculptilis omnes vanitas, et desideratissima eorum non prosunt; fabricat ferrum forcipe, et operatur carbone, et malleis acutis format illud; sic operatur illud per brachium roboris sui; fabricat ligna, extendit filum, et describit illud amussi, facit illud in angulos, et circulo definit illud, ut faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo, 44:9-18;

describitur hic quomodo doctrina ex propria intelligentia et non ex aliqua illustratione a Domino formatur, et quomodo falsis inducitur similitudo veri per applicationes Verbi ex solo sensu ejus externo et per ratiocinationes ex fallaciis sensuum; quare dicitur ut ‘faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo’; inde est ²¹ similitudo veri in externa forma sed falsitas in interna; falsitas in interna forma est cum non recte cogitatur de veris, nam de una eademque veritate aliter cogitatur ab ²² uno et aliter ab altero, at false ab omnibus illis qui in malo; una enim veritas ex infinitis aliis veritatibus consistit, at apud illos qui in malo ex infinitis falsitatibus inde apud hos veritati ²³ isti nulla vita inest, quod intelligitur per quod non spiritus eis, et quod non audiant, nec videant, nec intelligant, Ps. 115:4-6 ²⁴ ; ²⁵ Jer. 51:17;

se habet hoc sicut cum pictura ad similitudinem hominis in qua intus nihil nisi lutum respective ad formam ipsius hominis in qua intus vita et pulchritudo caelestis, si inibi veri ex bono.

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9. When one knows that all names in the Word signify things, and that the names of the twelve sons of Jacob, or of the twelve tribes, signify all truths and goods of the church in the complex; and in like manner, the names of the twelve disciples of the Lord; and that "Peter," "James," and "John" signify faith, charity, and the good of charity; he can see many arcana in the Word; as for example, why:

The Lord gave the name Peter to Simon, and to James and John the name Boanerges, which means sons of thunder (Mark 3:16-17).

For "Peter," like petra [rock], signifies the Lord as to truth from good, or faith from charity; and "sons of thunder" signify those who from affection, which is of love, receive the truths of heaven. (That "rock" signifies the Lord in respect to truth from good, or faith from charity, see Arcana Coelestia 8581, 10580; in like manner the "stone of Israel," n. 6426; that "thunders" signify Divine truths from heaven 7573, 8914; and "lightning" the splendors thereof, n. 8813; whence thunders were also called "voices," 7573, 8914)

[2] I will here mention some arcana that may be seen by those who are aware that "Peter" signifies faith, and "John" the good of charity. First, why the Lord said to Peter:

I also say unto thee, Thou art Peter, and upon this rock will I build My church; and I will give unto thee the keys of the kingdom of the heavens (Matthew 16:18-19).

It appears from the letter, as if that power was given to Peter, when in fact no power was given to Peter; but it was so said to him because "Peter" signified truth from good, which is from the Lord; and truth from good, which is from the Lord, has all power, thus the Lord has all power from good through truth. (That this is so may be seen illustrated in the small work on The Last Judgment 57.) A second arcanum that may be seen, when it is known that "Peter" signifies faith, is, why the Lord said to him, that:

Before the cock crowed, he would deny Him thrice; which also came to pass (Matthew 26:34).

By these words is signified, that in the last time of the church there would be no faith in the Lord, because no charity; for "cock-crowing," as well as "twilight," signifies the last time of the church (n. Arcana Coelestia 10134); and "three" or "thrice," signifies what is complete to the end (n. Arcana Coelestia 2788, 4495, 5159, 9198, 10127. That the end of the church is when there is no faith, because no charity, see in the small work on The Last Judgment 33-39, seq.).

[3] A third arcanum that may be seen is what is signified by the following words concerning Peter and John:

Jesus saith to Peter, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him again a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, thou knowest that I love Thee. He saith unto him, Tend My sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou Me? Peter was grieved because He said unto him the third time, Lovest thou Me? And he saith unto Him, Lord, thou knowest all things; thou knowest that I love Thee. Jesus saith unto him, Feed My sheep. Verily, verily, I say unto thee, when thou wast younger, thou girdest thyself, and walkedst whither thou wouldest; but when thou shall be old, thou shalt stretch forth thy hands, and another shall gird thee, and bear thee whither thou wouldest not. And when He had thus spoken, He saith unto him, Follow Me. Peter, turning about, seeth the disciple whom Jesus loved, following, and he saith, Lord, What shall this one [do]? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou Me (John 21:15-22).

What these things signify no one can know unless he knows the internal sense, and knows that "Peter" signifies faith, and "John" the good of charity, thus that "Peter" signifies those in the church who are in faith, and "John" those who are in the good of charity.

That Jesus said to Peter three times, "Lovest thou Me?" and that Peter said three times, "Thou knowest that I love Thee," and that Jesus then said, "Feed My lambs," and "Feed My sheep," signifies that those who are in faith from love, ought to instruct those who are in the good of love to the Lord, and in the good of charity towards the neighbor; for those who are in faith from love are also in truths, and those who from this are in truths, instruct concerning good, and lead to good; for all spiritual good that a man has, is gained and implanted by truths.

(That "lambs" signify those who are in the good of innocence and of love to the Lord, may be seen inArcana Coelestia 3994, 10132; that "sheep" signify those who are in the good of charity towards the neighbor, n. 4169, 4809; and that "to feed" is to instruct, n. 5201, 6078)

[4] Faith, as it was to be in the first period of the church and as it was to be in the last, is then described by the Lord. The first period of the church is meant by "when thou wast younger," and its last by "when thou shalt be old." That when Peter "was younger he girded himself and walked whither he would," signifies that in the first period of the church men would imbibe truths from the good of charity and would act from freedom; for to act from freedom is to act from the affection of truth from good. "When thou shalt be old thou shalt stretch forth thy hands, and another shall gird thee and lead thee whither thou wouldest not," signifies that in the last period of the church they would no longer imbibe truths from the good of charity, thus would not know them in any other way than as declared by another; and thus would be in a servile state; for a servile state ensues when good does not lead. (That "garments" signify truths, see Arcana Coelestia 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536; and that therefore to "gird oneself" denotes to imbibe and perceive truths, n. 9952. That to "walk" is to act and live; to act from freedom is to act from love or affection, since what a man loves that he does freely, n. 2870, 3158, 8987, 8990, 9585, 9591. That every church begins from charity, but that in process of time it turns aside to faith, and at length to faith alone, n. 1834, 1835, 2231, 4683, 8094.)

[5] Since, in the last period of the church, faith becomes such that it rejects the good of charity, saying that faith alone constitutes the church and is saving, and not the good of life which is charity, Jesus said to Peter, by whom such faith is here meant, "Follow Me; and Peter, turning about, seeth the disciple whom Jesus loved, following; and he saith, Lord, what shall this one [do]?" By this is signified that faith, in the last period of the church, would turn itself away from the Lord; for it is said of Peter, by whom such faith is signified, that "turning about, he saw;" also that he said of the disciple whom Jesus loved, or of John, by whom is signified the good of charity, "what shall this one [do]?" that is, that he is not anything. But Jesus said to him, "If I will that he tarry till I come, what is that to thee? Follow thou Me." By this is signified that the good of charity will follow the Lord, and will acknowledge Him, even to the last period of the old church, and the first of the new. (That the last period of the old church is called "the consummation of the age," and the beginning of the new church "the coming of the Lord," see Arcana Coelestia 4535, 10622) A fourth arcanum that may be seen is, why the Lord loved John above the rest of the disciples, and consequently why John lay on the breast or in the bosom of the Lord (John 13:23; 21:20); namely, because the good of love was what the Lord saw when He beheld John, who represented and signified that good; since it is that good that constitutes heaven and the church (See the work on Heaven and Hell 13-19). A fifth arcanum is manifest when it is known that John represented the good of love, namely, what is signified by the words of the Lord from the cross to the mother Mary and to John:

When Jesus therefore seeth His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son. Then He saith to the disciple, Behold thy mother. And from that hour the disciple took her unto his own home (John 19:26, 27).

By "mother" and by "woman" is here meant the church, and by "John" the good of charity; and by the things here said, that the church will be where the good of charity is. (That by "woman," in the Word, is meant the church, may be seen in Arcana Coelestia 252-253, 749, 770, 3160, 6014, 7337, 8994; that the like is signified by "mother," n. 289, 2691, 2717, 3703, 4257, 5581, 8897, 10490. That to "take her unto his own home" is that these should dwell together, is evident.)

From this it can now be seen how great arcana lie concealed in the Word, which are laid open to those only who know its internal or spiritual sense. Apart from that sense it cannot be known, moreover, what is signified when it is said:

That the apostles shall sit upon twelve thrones, and shall judge the twelve tribes of Israel (Matthew 19:28; Luke 22:30).

By "apostles" here are meant not apostles, but all truths from good, which are from the Lord; thus by these words is signified that the Lord alone will judge all from truths that are from good, thus that everyone will be judged according to those truths.

5319. 'And clothed him in robes of fine linen' means an outward sign denoting the celestial of the spiritual, 'robes of fine linen' being truths going forth from the Divine. This is clear from the meaning of 'robes' as truths, dealt with in 1073, 2576, 4545, 4763, 5248. The reason 'robes of fine linen' means truths going forth from the Divine is that a robe made of fine linen was absolutely white and at the same time shining, and truth going forth from the Divine is represented by robes which have that kind of brightness and splendour. And the reason for this is that heaven derives its brightness and splendour from the light that flows from the Lord; and the light that flows from the Lord is Divine Truth itself, 1053, 1521-1533, 1619-1632, 1776, 3195, 3222, 3339, 3485, 3636, 3643, 3862, 4415, 4419, 4526, 5219. This explains why, when the Lord was transfigured before Peter, James, and John, His clothing appeared as the light, Matthew 17:2; glistening, intensely white like snow, as no fuller on earth could bleach them, Mark 9:3; and dazzling, Luke 9:29. It was Divine Truth itself going forth from the Lord's Divine Human that was represented in this manner. But they are exterior truths that are represented in heaven by the brightness of robes, whereas interior truths are represented by the brightness and splendour of the face. This is why 'being clothed in robes of fine linen' at this point means an outward sign denoting truth going forth from the celestial of the spiritual, for this was what the Lord's Divine consisted in at this time.

[2] There are other places too in the Word where truth going forth from the Divine is meant by 'fine linen' and 'robes of fine linen', as in Ezekiel,

I clothed you with embroidered cloth, and shed you with badger, and swathed you in fine linen, and covered you in silk. Thus were you adorned with gold and silver, and your robes were fine linen, and silk, and embroidered cloth. Ezekiel 16:10, 13.

This refers to Jerusalem, which is used in these verses to mean the Ancient Church. The truths of this Church are described by robes made of embroidered cloth, fine linen, and silk, and by being adorned with gold and silver. 'Embroidered cloth' means truths existing as facts, 'fine linen' natural truths, and 'silk' spiritual truths.

[3] In the same prophet,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign; violet and purple from the islands of Elishah was your covering. Ezekiel 27:7.

This refers to Tyre, which too is used to mean the Ancient Church, but so far as cognitions of good and truth are concerned. 'Fine linen with embroidered work from Egypt, which was its sail' means truth obtained from factual knowledge, which was the outward sign of that Church.

[4] In John,

The merchants of the earth will weep and mourn over Babylon, since no one buys their wares any more, wares of gold, and silver, and precious stones, and pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and every vessel of ivory, and every vessel made of most precious wood, and bronze, and iron, and marble. Revelation 18:11-12.

All the specific commodities mentioned here mean the kinds of things that have to do with the Church and so truth and goodness. Here however they are used in the contrary sense because they are spoken of in reference to Babylon. Anyone may see that such commodities would never have been listed in the Word which has come down from heaven unless each one held something heavenly within it. What other reason can there be for a list of worldly wares when Babylon, meaning an unholy Church, is the subject? Similarly in the same book,

Woe, woe, the great city, you that were clothed in fine linen, and purple, and scarlet, covered ¹ with gold, and precious stones, and pearls. Revelation 18:16.

[5] The fact that each commodity means something Divine and heavenly is quite evident in the same book where it states what fine linen is, namely the righteous acts of the saints,

The time of the marriage of the Lamb has come, and His wife has made herself ready. At that time she was given fine linen, clean and shining, to wear; for the fine linen is the righteous acts of the saints. Revelation 19:7-8.

'Fine linen' is 'the righteous acts of the saints' for the reason that all those with whom truth received from the Divine exists are clothed with the Lord's righteousness. For their robes which are bright and shining are products of the light which flows from the Lord. Therefore in heaven truth itself is represented by 'brightness', 3301, 3997, 4007; and people who are being raised to heaven from a state of vastation are seen to be clothed with brightness because they are at this point casting off the robe of their own righteousness and putting on that of the Lord's righteousness.

[6] So that truth from the Divine might be represented in the Jewish Church, they were commanded to use cotton or fine linen in Aaron's vestments, and also in the curtains around the Ark, referred to in Moses as follows,

You shall make in chequered pattern for Aaron a tunic of cotton, and you shall make a turban of cotton. Exodus 28:39.

They made tunics of cotton, the work of a weaver, for Aaron and his sons. Exodus 39:27.

You shall make the Dwelling-place, ten curtains - fine-twined cotton, violet and purple and twice-dyed scarlet. Exodus 26:1; 36:8.

You shall make the court of the Dwelling-place. The hangings for the court shall be of fine-twined cotton. Exodus 27:9, 18; 38:9.

The screen for the gate of the court, the work of an embroiderer, violet and purple, and twice-dyed scarlet, and fine-twined cotton. Exodus 38:18.

Cotton is fine linen, which they were commanded to use because each object in the Ark and around the Ark, also every detail of Aaron's vestments, were representative of spiritual and celestial realities. From this one may see that a person has only a meagre understanding of the Word if he does not know what such things represent, and scarcely any understanding at all if he thinks that the Word possesses no holiness other than that which presents itself in the letter.

[7] When angels with whom truth from the Divine is present are seen by anyone they are clothed so to speak in fine linen, that is, in shining brightness, as is evident in John where 'a white horse' is referred to,

The One seated on a white horse was clothed in a garment dyed with blood, and His name is called the Word. His armies in heaven were following Him on white horses; they were clothed in fine linen, white and clean. Revelation 19:11, 13-14.

These words show quite plainly that 'fine linen' is an outward sign denoting truth from the Divine, for 'the One seated on a white horse' is the Lord as to the Word; indeed those words state quite explicitly that He is the Word. The Word is truth itself received from the Divine, and 'a white horse' is the internal sense of the Word, see 2760-2762. Consequently truths received from the Divine are meant by 'white horses', for such truths constitute the whole of the internal sense of the Word. This was why His armies were seen 'on white horses' and why 'they were clothed in fine linen, white and clean'.

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