"彼らが近づいてくると、彼は街を見て泣いた。" "もしあなたが知っていたら、あなたも、特にこの日に、あなたの平和に属するものを知っていた。 しかし今では、それらはあなたの目から隠されている。(ルカ19:41,42 )。

"エルサレムの娘たちよ、わたしのために泣くのではなく、自分と子孫のために泣きなさいもし彼らが緑の森でこれらのことをするならば、乾いた森では何をされるだろうか。(ルカによる福音書23:28,31)。

イエス様はエルサレムの上で泣かれました。 女たちは彼の上で泣いた、そしてイエスは彼女たちに、自分のために、そして子供たちのために泣くように言われた。 勝利の瞬間の悲しみ、荒廃の瞬間の悲しみ。

棕櫚の日曜日の物語には皮肉が込められており、その喜びの上には裏切り、裁判、磔刑の影がかかっています。 主の十字架刑を求めた怒った群衆は、5日前に主を王として歓迎したのと同じ群衆だったのでしょうか。 主はなぜ、必ず起こるであろうことを知っていながら、勝利の時に馬に乗ったのでしょうか。 主がそうされたのは，神の善に由来する神の真理であるご自身がすべてのものを支配することを発表するためであり，ご自身の威厳がいつまでも続くような絵を私たちに与えるためでした。 そして、ゲツセマネとカルバリーの出来事は、その威厳の本質を私たちに知らせてくれます。

私たちは、棕櫚の日曜日の光景を思い浮かべることができますか？ 大勢の群衆が喜び叫んでいましたが、彼らは王が泣いているのを見ました。 これは一瞬のことではなく、持続的な泣きであったため、福音書の著者はそれを聞いたのです。 彼らは王の悲嘆を見ているうちに叫び声が収まったのか，王が自分たちの住む町に破滅を宣告されたことを不思議に思ったのだろうか。 "あなたがたの敵はあなたがたの周りに堤防を築き，あなたがたを取り囲み，四方を囲み，あなたがたとあなたがたの子供たちを地面に平らにして，あなたがたの中に石を次々と残していく。 そして，おそらく，彼が馬に乗ったとき，歓声が再開され，奇妙な言葉は忘れ去られたのでしょう。

もう一つ皮肉なことがあります。 "主の名によって来る王は祝福される！ 天の平和と最高の栄光を！」と叫んだ。 しかし，イエスは泣いたとき，街に向かって言われた，「もしあなたがたが，あなたがたも，特にこの日に，あなたがたの平和のためのことを知っていたならば！」。 しかし今では、それらはあなたの目から隠されている。"

この大パノラマは、人間一人一人の中にある世界を語っています。 イエス様が勝利のうちに乗っておられるのは、御言葉の霊的な意味で、私たちの心の中にあります。 私たちがイエスの真理のすばらしさを目の当たりにし、その力がすべてのものを覆っていることを感じるとき、私たちはイエスを戴冠します。 棕櫚の日曜日のすべての出来事は、目に見える神である主が、私たちの内にある御言葉を通して私たちの心を支配していることを認める時のことを物語っています。 それは大きな喜びの時です。 棕櫚の日曜日の大群衆のように、私たちはこの幻がすべての悪を一掃し、主が私たちの王として、また私たちの神として、私たちの内に簡単に君臨してくださると感じています。

そのような幸せな時は私たちにも訪れます そして私たちはそれを喜び、喜びをもって主と王を讃えることができます。 "天に平和があり、最高の栄光がありますように！" 平和は，わたしたちが見た主との結びつきによってもたらされます。黙示録の説明 369:9,11)。 しかし、主ご自身は、平安を知らない者から戦いが起こることを知っておられます。 これもまた、御言葉の中で警告しています。 主の日の自然なエルサレムでは、支配者たちは偽りを使って真理を破壊し、クリスチャンに多くの悲しみをもたらしました。 私たちの心の中の霊的なエルサレムには、平和を破壊する偽りの価値観があります。 私たちが天国に行く前に、主のビジョンと、それを実現するために真理を悪用する私たちの自己愛との間で戦いが起こるでしょう。

そこで主はオリーブの山の上で、街を見下ろしながら泣いた。 主の泣きはあわれみのしるしであった。なぜなら、主は私たちを傷つけ、私たちの平和に反対する私たちの中の状態を悲しんでおられるからである。 (天界の秘義5480; 黙示録解説365 [9]を参照のこと。 365:11, 340)。 しかし、イエスの悲しみは積極的な力であり、あわれみであり、これらの状態を取り除くために働いているのです。 イエスは、エルサレムが完全に破壊されると約束されました。 自然のエルサレムが地中に焼き尽くされたのは事実ですが、これは彼が意味するものではありません。 主は私たちに約束しておられます - 来るべき戦いについて警告しておられますが - 主は勝利され、私たちのエルサレム - 私たちの悪行の言い訳 - は立ち上がらないことを。 エルサレムは主の言葉によって滅ぼされるのです。 (参照：「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」と「エルサレムの戦い」とがあります。アルカナ コエレスティア 6588 [5]; 黙示録解説365 [9])。

彼は慈悲から泣き、泣きの終わりを約束した。"彼の優しい慈悲は、彼のすべての作品の上にある "からだ。

聖金曜日には、確かに泣く原因がありました。 この場面を思い浮かべてください。女たちは十字架に沿って嘆いていました。 イエスは鞭打ちで出血し、とげの冠で傷を負っていたに違いありません。 イエス様の周りには、誰かが死ぬのを見て喜ぶ人々がいました。 イエス様を敵と呼んだ人々は、自分たちが勝ったことに満足していました。

彼の信奉者たちは荒れ果てていた。 彼らは，彼が育てた夢がこのように終わるとは想像もしていませんでした。 彼らは彼の苦しみの中で彼のために感じていました。 彼らは彼のために泣いた。

その時，彼を侮辱した群衆は，彼が喪主の方を向いた時に静まり返ったのかもしれません。 彼は無限の愛のうちに語った "エルサレムの娘たちよ、私のために泣くのではなく、あなた自身とあなたの子供たちのために泣きなさい" 神は自分の苦悩を考えずに 愛する者のために嘆いておられた 彼は勝利するだろう。 苦しみは彼らの上に来たのです。私たちの神がこの地上に来られた目的について、この一文以上に明確なイメージを持つことができるでしょうか。 神様が来られたのは、悪人や悪しき感情が、神様の子供たちに災いをもたらすからです。 主が来られたのは、泣いた後に喜びを与え、慰めと希望を与え、最後には、もう死はない、悲しみも泣きもしないという確信を与えるためでした。

当時の女性たちは確かに肉体的な悲しみに直面していました。キリシタンの迫害を知り、神を崇拝しているという理由で殺された人々のことを考えると、心が痛みます。 確かに主は、信仰のために苦しむ子供たちを産まない方が良かったと言っておられるのは、正しいと思われたに違いありません。 "不妊の者は幸いである" "一度も産まなかった子宮と一度も授からなかった乳房は "と言う日が来るからだ"

しかし、主が地上に降りてきた本当の理由は、肉体的な残酷さの中に、はるかに大きな傷があるからです。 この地上を歩いている人の中には、他人を殺そうとは思わない人がたくさんいますが、その人たちは、主に従う能力という、はるかに尊いものを奪うことを楽しんでいるのです。

だからこそ、主はこの言葉を語られたのです。"私のために泣くのではなく、あなたがた自身とあなたがたの子供たちのために泣きなさい"。 エルサレムの娘たちは、世界中の誠実な人々との優しい真理の愛を表しています。 彼女たちの子供たちは、真理の愛に由来する慈しみと信仰を表しています。 これらは悪の犠牲者であり、特に教会にはびこるときの犠牲者です。 これらは内的な泣きの原因となるものであり、沈黙しているために、霊の悲しみがより壊滅的なものとなります。

"エルサレムの娘たち "と呼ばれた 真理に対する私たちの無邪気な愛は、自分勝手な正当化と一緒に成長します。 実際、エルサレムの娘たちが堕落した教会に支配されていたように、自己正当化によって支配されています。 その女性たちがユダヤ教会から脱却しようとしたとき、彼女たちは迫害されました。 真理に対する私たちの無垢な愛が主に従おうとするとき、私たちは霊的な誘惑に苦しみます。 地獄が現れて、私たちがこれまでに味わったすべての利己的で邪悪な喜びを誘惑し、私たちは本当に自分自身のために泣いています。

苦しんでいるのは真理そのものではありません。 "私のために泣くな "とイエスは言った。 真実はすべての力を持っています。 誘惑されているのは、その真理に対する私たちの愛です。 苦しんでいるのは、私たちの慈しみと信仰-その愛の子供たち-です。

"不妊の者は幸いである 産むことのない母体と 授かることのない乳房は "と言う日が来るからだ真実を持たない、理想を持たない人々こそが幸せなのではないでしょうか？ 実はこれは、教会の外にいて新たに教会を見つけた者が、命の偽りを戦いに持ち込む者よりも楽になるという予言なのです。

棕櫚の日曜日、イエス様が泣かれた時、エルサレムが滅ぼされると言われました。 これまで述べてきたように、イエスは実際に私たちの中の悪が滅びることを約束されたのです。 聖金曜日にも、イエスは同じことを約束されました。 "その時，彼らは山に向かって『われらの上に落ちろ！』と言い始め，丘に向かって『われらを覆え！』と言い始めるだろう」。これらの一見厳しい言葉は慰めの言葉であり，主の真理がわたしたちの中で勝利を収めると，天国が近づいてくることを約束しているからです。 そうなれば，わたしたちを誘惑する地獄は，天の臨在に耐えられなくなり，自分たちを覆い隠して隠れることになります。

"彼らが緑の森でこれらのことをするならば，乾いた森ではどうなるでしょうか？" 主が彼らの間におられたとき，彼らが主の真理を拒絶したならば，主の存在と主の奇跡の記憶が乾いてしまったとき，彼らは何をするのでしょうか。 内的な意味での緑の木は、それに対する愛からまだ生きている真理です。 御言葉の理想を見ても、私たちは誘惑と格闘することになります。 しかし、その木が枯れてしまった時、真理の命と力を感じられなくなった時、戦いは非常に難しくなります。

これらのイメージの中には、棕櫚の日曜日に泣いた主の姿も、女性たちに自分と子供たちのために泣くようにとの悲しい警告もありますが、主は私たちが信じるもののために戦うための準備をしてくださっています。主はどのようにして私たちに準備をされているのでしょうか。 それは，来るべき試練だけでなく，主がご自分の力を明らかにされた今，勝利の確信を保証することによってです。 真のキリスト教の宗教には、このような驚きと永遠の幸福への希望があります。 しかし、どんな価値のある愛も、試練に直面するまでは、私たちのものにはなりません。 憐れみ深い主は私たちの苦難を泣き、あわれみから力を与えてくださり、私たちの夢と希望が失われるのを恐れて泣いてくださるのです。 試練を通して、私たちは私たちの夢へのコミットメントを表明し、主は私たちをお届けします。

逮捕される２４時間前に、主は再び泣くことについて語られました。 最後の晩餐で主は言われました "本当に私はあなた方に言います あなた方は泣いて嘆くでしょうが 世界は喜ぶでしょう" しかし、主はこれで終わりではありませんでした。"あなたがたは悲しむが悲しみは喜びに変わる 女は陣痛の時には、自分の時間が来たので、悲しみを感じますが、子供を産むとすぐに苦悩を覚えなくなり、人間がこの世に生まれたことを喜びます。 それゆえ、あなたがたは今、悲しみを抱えている。しかし、わたしは再びあなたがたに会い、あなたがたの心は喜び、あなたがたの喜びは誰にも奪われない。

主が十字架につけられてよみがえられたとき、彼らは今、主の言葉が成就したと思ったに違いありません。 今、彼らは誰にも奪うことのできない喜びを見つけたのです。 おそらく、迫害者の手で苦しみ、クリスチャン仲間の中に喜びを見出したとき、彼らも同じように思ったに違いありません。 そして最後に、彼らが個人的な戦いを戦い、主の力によって内なる敵に打ち勝ったとき、彼らは主の本当の意味を知ったのです。

"イエスは街の上で泣いた" "あなた自身とあなたの子供たちのために泣く。" 私たちの真実の愛は脅かされるでしょう そしてそれは真の信仰と真の慈善のための私たちの希望と一緒に。 そのために、イエスはこの世に来られ、勝利のうちに乗り、拒絶と明白な死の杯を飲んで、私たちの悲しみを喜びに変えることができるようになりました。 それゆえ、彼はこうも言うことができます。「世には苦難がある。アーメン

(参照: ルカによる福音書19:29-44, 23:24-38)

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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