5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of “garments” as being truths (of which below). Thus “changes of garments” are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see n. 4545.)

[2] That by “garments” in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the [animal] spirit. That a “garment” is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (see n. 5248).

[3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:

The appearance of the angel sitting at the Lord’s sepulcher was like lightning, and his raiment white as snow (Matthew 28:3).

In John:

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Revelation 4:4).

In the same:

He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Revelation 19:11, 13-14);

“garments white as snow,” and “fine white linen,” signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:

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

That “light” is Divine truth is known in the church, and that it is compared to a “garment” is evident in David:

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

[4] That “garments” are truths is plain from many passages in the Word, as in Matthew:

When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matthew 22:11-13);

who are meant by “him not clad in a wedding-garment” may be seen at n. 2132.

In Isaiah:

Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1);

“garments of ornament” denote truths from good.

[5] In Ezekiel:

I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezekiel 16:10, 13);

speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired. The truths with which this church was endowed are described by the “garments;” “broidered work” is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; “fine linen and silk” are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent.

[6] In the same:

Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezekiel 27:7);

speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are “fine linen in broidered work from Egypt;” the derivative good, or good of truth, is the “blue and crimson.”

[7] In David:

The king’s daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Psalms 45:13-14).

The “king’s daughter” denotes the affection of truth; “of inweavings of gold is her garment” denotes the truths wherein is good; “embroideries” denote the lowest truths.

In John:

Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy. He that overcometh shall be clothed in white garments (Revelation 3:4-5);

“not to defile the garments” denotes not to befoul truths with falsities.

[8] In the same:

Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Revelation 16:15);

“garments” in like manner denote truths. It is the truths of faith from the Word which are properly signified by “garments.” He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be. For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation “to watch and to keep his garments, that he walk not naked and they see his shame.”

[9] In Zechariah:

Joshua was in defiled garments; thus he stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3-4);

“defiled garments” denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, “See, I have caused thine iniquity to pass from thee.” Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exodus 19:14), and when they were being cleansed from things impure (Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24).

[10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. Without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man; for both are the delight of his life? And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord insofar as the man does not love himself more than others, and insofar as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.

122. The twelve disciples of the Lord represented the church as to all things of faith and charity in the complex, as did also the twelve tribes of Israel (n. 2129, 3354, 3488, 3858, 6397). Peter, James, and John represented faith, charity, and the goods of charity in their order (n. 3750). Peter represented faith (n. 4738, 6000, 6073, 6344, 10087, 10580). And John represented the goods of charity, see the preface to the eighteenth (Arcana Coelestia 2135) and twenty-second Arcana Coelestia 2760vvv1-2 chapters of Genesis.

That there would be no faith in the Lord, because no charity, in the last time of the church, was represented by Peter's thrice denying the Lord before the cock crew the third ¹ time; for Peter there, in a representative sense, is faith; (n. 6000, 6073). "Cock crowing," as well as "twilight," signifies in the Word the last time of the church (n. 10134[1-13]). And "three" or "thrice," signifies what is complete to the end (n. 2788, 4495, 5159, 9198, 10127). The like is signified by the Lord's saying to Peter, when Peter saw John follow the Lord:

What is it to thee, Peter? follow thou Me, John; for Peter had said of John, What is this? (John 21:21, 22); (n. 10087).

John lay on the breast of the Lord, because he represented the good of charity (n. 3934, 10081). That the good of charity constitutes the church, is also signified by the words of the Lord from the cross to John:

Jesus saw His mother, and the disciple whom He loved, who stood by, and He said to His mother, Woman, behold thy son: and He said to that disciple, Behold thy mother; and from that hour that disciple took her to himself (John 19:26, 27).

"John" signifies the good of charity, and "woman" and "mother," the church; and the whole passage signifies that the church will be where the good of charity is; that "woman" in the Word means the church (see n. 252-253, 749, 770, 3160, 6014, 7337, 8994). And likewise "mother" (n. 289, 2691, 2717, 3703, 4257, 5580, 8897, 10490). All the names of persons and places in the Word signify things abstractly from them (n. 768, 1888,4310, 4442, 10329).

Notes de bas de page:

2135. PREFACE to Genesis 18

[Each chapter belonging to Volume Two of the Latin (Genesis 16-21) was published separately, and therefore this Preface belongs to Chapter 18 only.]

At the end of the previous chapter the subject dealt with was the Last Judgement, and there it was shown what is meant by it - not the destruction of the world, but the final period of the Church. When this is imminent, says the Lord, He will come in the clouds of heaven with power and glory, Matthew 24:30; Mark 13:26; Luke 21:27. Nobody until now has known what was meant by 'the clouds of heaven'. But it has been disclosed to me that nothing else is meant than the literal sense of the Word, and that by 'power and glory' is meant the internal sense of the Word; for the internal sense of the Word holds glory within itself, since everything within that sense has regard to the Lord and His kingdom; see Volume One, in 1769-1772. Something similar is meant by 'the cloud' which surrounded Peter, James, and John when the Lord appeared to them in glory, concerning which the following is said in Luke,

A voice came out of the cloud, saying, This is My beloved Son; listen to Him! When however the voice had gone Jesus was found alone. Luke 9:35-36.

Moses and Elijah there who conversed with the Lord represented the Old Testament Word, which is also called Moses and the Prophets - 'Moses' representing the books by him, together with the historical books, 'Elijah the prophet' representing all the Prophets. Peter, James, and John however represented, as they do wherever else they are mentioned in the Gospels, faith, charity, and good flowing from charity. Their presence alone on that occasion meant that no others are able to see the glory of the Lord which is present in His Word than those with whom faith, its partner charity, and good flowing from charity are present. All others do indeed have the ability to see; nevertheless they do not see because they do not believe. Such is the internal sense of these two passages. In various places in the Prophets as well, 'cloud' means the Word as to its letter, and 'glory' the Word as to its life. What the internal sense of the Word is, and the nature of it, has been stated in many places, and has been shown in the word-by-word explanation that has been given. Those expert in the Law in the Lord's time had least belief of all in the idea that anything in the Word had been written regarding the Lord. Today such experts do, it is true, recognize this, but they perhaps will have least belief of all in the idea that any glory is present in the Word other than that visible in the letter - though the letter is in fact the cloud which has the glory within it.

From this chapter especially do the nature of the internal sense of the Word and the manner in which angels perceive the Word when it is read by man become clear. From the historical sense that belongs to the letter nothing else is understood than that Jehovah appeared to Abraham in the guise of three men, and that Sarah, Abraham, and his servant prepared food for them, namely cakes of fine flour, a young bull, and also butter and milk. Although these are historically true descriptions of things which actually took place, they are nevertheless not perceived by angels in any such historical manner. Instead the angels perceive abstractedly, quite apart from the letter, the things which are represented and are meant spiritually by such descriptions; that is to say, they perceive them according to the explanation set out in the Contents. In place of the historical details stated in this chapter they perceive the state of the Lord's perception within the Human, and also the communication at that time with the Divine, before the perfect union existed of His Divine Essence with His Human Essence and of His Human Essence with His Divine Essence, which state is also what the Lord is referring to when He says,

Nobody has even seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

[2] Also, by the different kinds of food mentioned in this chapter angels perceive nothing else than celestial and spiritual goods, details of which goods are given in the explanation of the chapter. And by what is said further on in it about a son whom Sarah would bear at the appointed time in the following year, angels perceive nothing else than this, that the Lord's human rational would be made Divine. By what is stated at the end of the chapter about Abraham speaking to Jehovah concerning the overthrow of Sodom and Gomorrah they perceive nothing else than the Lord's interceding on behalf of the human race. By the numbers fifty, forty-five, forty; thirty, twenty, and ten mentioned there they perceive His interceding on behalf of those with whom truths were to be allied to goods, and to whom goods were to come through temptations and conflicts, or through other states. And their perception is the same with everything else in the Word, as may become clearer still from the word-by-word explanation that is given, where it is shown that similar things are embodied within each individual expression in the Word, both in the historical part and in the prophetical part.

[3] That such an internal sense is present everywhere in the Word, which deals solely with the Lord, with His kingdom in heaven, with His Church on earth, and in particular with every individual, and so deals with the goods of love and the truths of faith, may also become clear to anyone from Old Testament texts quoted in the Gospels, as in Matthew,

The Lord said to My Lord, Sit at My right hand, till I make Your enemies Your footstool. Matthew 22:44; Psalms 110:1.

That these words refer to the Lord cannot be seen from the literal sense of them as they stand in David; yet that no one other than the Lord is meant, He himself teaches at this point in Matthew.

[4] In the same gospel,

You, Bethlehem, land of Judah, are by no means least among the leaders of Judah, for from you will come a leader who will shepherd my people Israel. Matthew 2:6; Micah 5:2.

Those who confine themselves to the literal sense, as Jews do, do indeed know from this that the Lord was to be born there; but because they are waiting for a leader and king who will lead them back into the land of Canaan they therefore explain the words here literally. That is to say, they take 'the land of Judah' to mean the land of Canaan and '[My people] Israel' to mean [the tribes of] Israel, even though they do not know where the latter are now; and 'a leader' they still take to mean their Messiah. But in fact 'Judah' and 'Israel' are used to mean things other than Judah and Israel; that is to say, 'Judah' means those who are celestial and 'Israel' those who are spiritual, in heaven and on earth. And 'a leader' is used to mean the Lord.

[5] In the same gospel,

A voice was heard in Ramah, lamentation, crying out, and much wailing; Rachel weeping for her children, and she refused to be consoled because they are not. Matthew 2:18; Jeremiah 31:15.

Those who confine themselves to the literal sense cannot possibly gain from it that sense which is the internal meaning of these words. Yet the existence of this internal sense is evident from the gospel itself. In the same gospel,

Out of Egypt have I called My son. Matthew 2:15; Hosea 11:1.

In Hosea the wording is,

When Israel was a boy I loved him, and out of Egypt I called My son. [As] they called them, so they went away from their presence. And I taught Ephraim to walk. Hosea 11:1-3.

Those who have no knowledge of the existence of the internal sense cannot know otherwise than that here Jacob is meant when he entered Egypt, and his descendants when they left, and that 'Ephraim' is used to mean the tribe of Ephraim - thus the same things as occur in historical sections of the Word. Nevertheless it is clear from the Word of the Evangelists that they mean the Lord, though what each detail means could not possibly be known unless it were disclosed by means of the internal sense.