1. 백마론

요한계시록에서는 영적 또는 내적 의미에 대한 말씀을 다음과 같이 기술하고 있다.

내가 하늘이 열린 것을 보니, 보라, 백마와 탄 자가 있으니, 그 이름이 충신과 진실이라. 그가 정의로 심판하며 싸우더라. 그의 눈은 불꽃같고, 머리에는 많은 면류관이 있고, 또 이름 쓴 것이 하나 있으니, 자기 밖에 아는 자가 없더라, 그는 또 피에 젖은 옷을 입었더라. 그의 이름을 일러 하나님의 말씀이라 칭하더라. 하늘에 있는 군대들이 희고 깨끗한 아마포로 만든 옷을 입고 백마를 타고 그의 뒤를 따르더라. 그의 옷과 다리에 적힌 이름이 있으니, 만왕(萬王)의 왕이요 만주(萬主)의 주라 하더라 (요한계시록19:11-14, 16)

위의 표현이 내포하고 있는 의미 하나 하나를 알아낼 수 있는 사람은 아무도 없다. 오직 이들 표현의 내적 의미를 이해하는 이만이 알 수 있을 뿐이다. 하나 하나의 표현이 모두 표징적이고 의미심장함이 분명하다. 말하자면, ”하늘이 열렸다”, “백마가 그 곳에 있었더라”, ”정의로 심판하여 싸우더라”, “그의 눈은 불꽃같고”, ”머리에 많은 면류관이 있고”, ”이름 쓴 것이 하나 있으니 자기 밖에 아는 자가 없더라”., ”그는 또 피에 젖은 옷을 입었더라”, “하늘에 있는 군대가 백마를 타고 그를 따르더라.”, ” 그들은 희고 깨끗한 아마포로 만든 옷을 입었더라”, ” 그의 옷과 다리에 적힌 이름이 있으니”라는 표현이 모두 그러하다는 것이다. 분명히 알 수 있는 것은 이러한 서술이 ”말씀”이요, 말씀이 곧 주(Lord)라는 것이다. ”그의 이름을 일러 하나님의 말씀이라”라고 언급되어 있고 뒤이어 “그의 옷과 다리에 이름 쓴 것이 있으니, 만왕의 왕이오, 만주의 주라 하였더라”라고 언급되어 있기 때문이다. 하나 하나의 표현을 해석해 보면 이 곳에 언급된 말씀이 모두 영적이고 내밀한 의미를 지니고 있음이 분명하다. .”하늘이 열렸다”라는 표현은, 말씀의 내밀한 의미는 천국에서만 이해될 수 있으며 이 세상에 있는 자라도 천국이 열린 자에게만 이해될 수 있다는 것을 표징하고 의미한다. 하얀 백마는 말씀의 내밀한 의미를 이해한다는 것을 표징적으로 나타내는 것이다. 이 점이 백마가 표징하는 것이라는 점은 곧 밝혀질 것이다. ”백마를 탄 자”라는 표현은 말씀과 관련된 주요, 그러므로 주는 말씀 그 자체임이 분명하다 .”그의 이름을 일러 하나님의 말씀이라 칭하더라”라는 언급이 나와있기 때문이다. 선(善)을 근본으로 삼을 때에는”신실하고 정의로 심판하는”이로 호칭되며, 진리를 근본으로 할 때에는”정의로 심판하여 싸우는” 이로 호칭된다. 왜냐하면 주님 자신이 정의이기 때문이다. “그의 눈은 불꽃같고”라는 표현은 주님의 신성한; (Divine)사랑에 속하는 신성한 선(善)을 근본으로 하는 신성한 진실을 의미한다. ”그의 머리에 많은 면류관이 있고” 라는 표현은 믿음에 속하는 모든 선과 진리를 의미한다. ”이름 쓴 것이 하나 있으니 자신 밖에 아는 자가 아무도 없고”라는 표현은 내밀한 의미에서의 말씀의 본질은 주님과 주님이 그 의미를 드러내어주신 자만이 이해할 수 있다는 것을 의미한다. ”피에 젖은 옷을 입었더라”라는 표현은 /불경스러움과 곡해가 개재된 문자로 된 말씀을 의미한다. ”하늘에 있는 군대가 백마를 타고 그를 따르더라”라는 표현은 말씀의 내면을 이해하고 있는 사람들을 의미한다. ”희고 깨끗한 아마포로 만든 옷을 입고”라는 표현은 선을 근본으로 하는 진리 속에 존재하는 같은 부류의 사람들을 의미한다 .”그의 옷과 다리에 이름 적힌 것이 있으니” 라는 표현은 진리와 선, 그리고 그런 것들의 본질을 의미한다. 이같은 세부적인 사항과 19장의 전, 후에 보이는 세부적인 사항을 근거로, 우리는 교회의 마지막 시대에 말씀의 영적 또는 내적인 의미가 열릴 것이며 그 시대에 무슨 일이 벌어질 것인지에 대해서도 그러한 세부적인 사항에 이미 예견되어 있음을 분명히 알 수 있다 (시편17-21). 이것이 언급된 말씀의 의미라는 것을 여기에서 새삼 증명할 필요는 없다. 왜냐하면 그 점은 “천국의 비밀”에 상세히 설명되어있고 또 주님이 신적 진리인 까닭에 주님이 말씀임을 .밝히고 있기 때문이다. (천국의 비밀 2533, 2803, 2884, 5272, 7835)

그러므로 말씀은 하나님의 신성한 진리이다. (천국의 비밀 4692, 5075, 9987)

주님은 정의이신 까닭에 ”그는 백마를 타고 정의로 심판하며 싸우더라” 라고 언급되어 있으며 , 이러한 이유 때문에 그리고 자신의 권세를 인류를 위해 비축해 두셨기 때문에 ”정의”로 호칭된다. (천국의 비밀 1813, 2025-2027, 9715, 9809, 10019, 10152).

그러므로 “정의”는 오로지 주님에게만 속하는 미덕이다 (천국의 비밀 9715, 9979).

“그의 눈은 불꽃같고”라는 표현이 신성한 하나님의 사랑에 속하는 신성한 선을 근본으로 삼는 신성한 진리를 의미한다는 것은 “눈”은 믿음에 속하는 진리와 이해를 의미하며 (천국의 비밀 2701, 4403-4421, 4523, 4534, 9023, 9051, 10519), ”불꽃”은 사랑에 속하는 선을 의미한다는 것이다. (천국의 비밀 934, 4906, 5215, 6314, 6832)

”그의 머리 위의 많은 면류관”은 믿음에 속하는 모든 선과 진리를 의미한다. (천국의 비밀 114, 3858, 6335, 6640, 9863, 9865, 9868, 9873, 9905)

”이름 쓴 것이 하나 있으니 자기 밖에 아는 자가 없더라”라는 표현이 내적 의미에서의 말씀의 의미의 본질은 주님 자신과 주님께서 말씀의 내적 의미를 드러내어 주신 자만이 이해할 수 있다는 것을 의미한다는 것은 ”이름”이 어떤 것의 본질을 의미한다는 것이다. (천국의 비밀 144, 145, 1754, 1896, 2009, 2724, 3006, 3237, 3421, 4674, 9310)

”피에 젖은 옷을 입었더라”라는 표현이 곡해가 개재된 문자로 된 말씀을 의미한다는 것은 ”옷”이란 진리를 의미한다는 것이다. 진리는 선으로 나타나기 때문이라는 것이다. (천국의 비밀 1073, 2576, 5428, 5319, 5954, 9212, 9216, 9952, 10536)

특히 궁극에 있어서의 진리를 의미한다는 것이다. 그러므로 문자로 된 말씀을 의미한다는 것이다. (천국의 비밀 5428, 6918, 9158, 9212버). 그리고 “피”란 불경스러움이 개재된 그릇된 진리를 의미하기 때문이다.

”하늘에 있는 군대가 백마를 타고 그를 따르더라”라는 표현이 말씀의 내면을 이해하고 있는 자들을 의미한다는 것은 ”군대”란 천국과 교회의 진리와 선 속에 있는 자들을 의미한다는 것이다. (천국의 비밀 3448, 7326, 7988, 8019).

”말”은 이해를 의미한다. (천국의 비밀 3217, 5321, 6125, 6400, 6531, 6534, 7024, 8146, 8318)

그리고 “흰 색”은 천국의 빛 가운데에 있는 진리를, 그러므로 내면의 (interior) 진리를 의미한다 (천국의 비밀 3301, 3993, 4007, 5319).

“희고 깨끗한 아마포로 만든 옷을 입고”라는 표현이 선을 근본으로 하는 진리 속에서 살아가는 같은 부류의 사람들을 의미한다는 것은, ”깨끗한 아마포” 또는”아마포”는 선을 근본으로 하는 진리인 천적인 기원(celestial origin)을 근본으로 하는 진리를 의미한다는 것이다. (천국의 비밀 5319, 9469)

“옷과 다리에 이름 적힌 것이 있으니”라는 표현이 진리와 선, 그리고 그 본질을 의미한다는 것은 ”옷”은 진리를, ”이름”은 앞에서 언급한 바와 같이 본질을, 그리고 “다리”는 사랑으로 이루어진 선을 의미한다는 것이다. (천국의 비밀 3021, 4277, 4280, 9961, 10485).

”만왕의 왕이요, 만주의 주”는 신적 진리와 신적 선과 관련된 주이며 주는 신적 진리를 근본으로 삼는 ”왕”으로 호칭된다. (천국의 비밀 3009, 5068, 6148)

그러므로 그는 신적 선을 근본으로 삼는”주”로 호칭된다 (천국의 비밀 4973, 9169, 9174)

이러한 사실에서 영적 또는 내적 의미에서의 말씀의 본질이 무엇인지 분명해지며 또 말씀 속에는 어떤 영적인 것, 말하자면 천국과 교회에 대한 그 어떤 것을 의미하지 않는 표현은 하나도 없음이 분명하다.

2009. That 'no longer will your name be called Abram' means that He will cast off the human, and that 'your name will be Abraham' means that He will put on the Divine, is clear from the meaning of 'name', also from the meaning of 'Abram', and after that of 'Abraham'. When the phrase 'your name will be' is used in the Word it means the nature of, that is, what a person's nature is going to be like, as is clear from what has been brought forward in Volume One, in 144, 145, 1754. And since 'names means the nature of, a name includes everything in its entirety within that person, for in heaven no attention is paid to someone's name, but when anyone is referred to by name, or when a name is used, a mental picture of his nature comes up, that is, of all that is his, with him and in him. This is why 'name' in the Word means the nature of. To make this matter clearer to the understanding let further confirmatory quotations from the Word be introduced, such as in the Blessing in Moses,

Jehovah bless you and keep you; Jehovah make His face ¹ shine upon you and be merciful to you; Jehovah lift up His face ¹ upon you and give you peace.

So shall they put My name upon the sons of Israel. Numbers 6:24-27.

From this it is evident what 'name' and 'putting Jehovah's name upon the sons of Israel' means, namely that Jehovah blesses, keeps, enlightens, is merciful, and gives peace, and that such is Jehovah's or the Lord's nature.

[2] In the Ten Commandments,

You shall not take the name of Jehovah your God in vain, for Jehovah will not hold him guiltless who has taken His name in vain. Exodus 20:7; Deuteronomy 5:11.

Here taking God's name in vain does not mean His name but every single thing deriving from Him, and so every single thing belonging to the worship of Him, which must not be treated with disdain, still less be blasphemed and defiled by what is filthy. In the Lord's Prayer,

Hallowed be Your name. Your kingdom come, Your will be done, as in heaven so on earth. Luke 11:2.

Nor in this instance is 'name' used to mean name but all things that belong to love and faith, for these are God's, or the Lord's, and derive from Him. Since the latter are holy, the Lord's kingdom comes, and His will is done on earth as it is in heaven, when they are upheld as being holy.

[3] That 'name' means such things is clear from all the places in the Old Testament Word and in the New where the word 'name' is used, as in Isaiah,

You will say on that day, Confess Jehovah, call on His name, make His deeds known among the peoples, make mention that His name is exalted. Isaiah 12:4.

Here 'calling on the name of Jehovah' and 'making mention that it is exalted' does not in any way mean making the name itself an object of worship, or believing that Jehovah is called on by the mere uttering of His name, but by knowing His nature, and so every single thing that derives from Him. In the same prophet,

Therefore in the Urim give honour to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

Here 'in the Urim give honour to Jehovah' means worship based on the holy things of love, 'in the isles of the sea to the name of Jehovah, the God of Israel' worship based on the holy things of faith.

[4] In the same prophet,

Jehovah our God, in You alone will we make mention of Your name. Isaiah 26:13.

And in the same prophet,

I will stir up one from the north, and he will come, from the rising of the sun he will call on My name. Isaiah 41:25.

Here 'making mention of' and 'calling on the name of Jehovah' is worshipping from the goods of love and the truths of faith. Those 'from the north' are people outside the Church who do not know the name of Jehovah but who do nevertheless call on His name when they are leading charitable lives one with another and venerate some deity as the Creator of the universe, for it is the worship and what constitutes it, not the name, that calling on Jehovah entails. That the Lord is also present with gentiles, see 932, 1032, 1059.

[5] In the same prophet,

The nations will see your righteousness and all the kings your glory; and you will be called by a new name which the mouth of Jehovah will announce. Isaiah 62:2.

Here 'you will be called by a new name' stands for becoming a different person, that is to say, as a result of being created anew or regenerated, and so stands for becoming such. In Micah,

All the peoples walk each in the name of its god, but we will walk in the name of Jehovah our God for ever and eternally. Micah 4:5.

'Walking in the name of its god' clearly stands for worship that is profane, while 'walking in the name of Jehovah' stands for true worship. In Malachi,

From the rising of the sun and even to its setting, great is My name among the nations; and in every place incense is offered to My name, and a pure minchah, for great is My name among the nations. Malachi 1:11.

Here 'name' is not used to mean the name but the worship; and this worship is the essential nature of Jehovah or the Lord, from which He wills to be adored.

[6] In Moses,

The place which Jehovah your God chooses out of all the tribes to put His name there, and to make His name dwell there, to that place shall you bring all that I am commanding you. Deuteronomy 12:5, 11, 14; 16:2, 6, 11.

Here also 'putting His name' and 'making His name dwell there' do not mean the name but the worship, and so Jehovah's or the Lord's essential nature from which He is to be worshipped. His nature consists in the good of love and the truth of faith, it being with those who are governed by such good and truth that Jehovah's name dwells. In Jeremiah,

Go to My place which is in Shiloh where I made My name dwell at first. Jeremiah 7:12.

Here similarly 'name' stands for worship, and so for doctrine concerning true faith. It may become clear to anyone that Jehovah does not dwell with somebody who merely knows and utters His name, for without any conception and recognition of His essential nature, and without any belief in it, the name by itself is a mere verbal expression. From this it is evident that the word 'name' means the nature of, and the knowledge of that nature.

[7] In Moses,

At that time Jehovah set apart the tribe of Levi to serve Him and to bless in His name. Deuteronomy 10:8.

Here 'blessing in the name of Jehovah' is doing so not by means of the name but by means of those qualities associated with the name of Jehovah which have been referred to above. In Jeremiah,

This is His name which they will call Him, Jehovah our righteousness. Jeremiah 23:6.

Here 'name' stands for the righteousness which is the essential nature of the Lord, to whom these words refer. In Isaiah,

Jehovah called Me from the womb, from My mother's body ² He made mention of My name. Isaiah 49:1.

These words too refer to the Lord. 'Making mention of His name' is informing about His essential nature.

[8] That 'name' means the nature of is plainer still in John's Revelation,

You have a few names in Sardis, who have not soiled their garments; and they will walk with Me in white, for they are worthy. He who conquers will be clad in white garments and I will not blot his name out of the book of life; and I will confess his name before My father and before the angels. He who conquers I will write on him the name of God, and the name of the city of My God, the New Jerusalem which comes down out of heaven from My God, and My new name. Revelation 3:4-5, 12.

Here it is quite clear that name does not mean the name but the essential nature of him who conquers. 'The name in the book of life' is nothing else. Nor is 'confessing his name before My Father', and 'writing on him the name of God and of the city, and a new name'. The same applies elsewhere to the names which are said to have been written in the book of life and in heaven, Revelation 13:8; 17:8; Luke 10:20.

[9] In heaven one person is always recognized from another by his nature or character, which is expressed in the sense of the letter as 'the name', as may also become clear to anyone from the fact that on earth the mention of anybody's name presents to another a mental picture of his nature or character by which he is known and distinguished from anyone else. In the next life those mental pictures survive but names perish. More especially is this so with angels. This is why in the internal sense 'name' means the essential nature of, or the knowledge of that nature. In the same book,

On the head of Him who sat on the white horse were many jewels. He has a name written which no one knows but He Himself. He was clad in a garment dipped in blood, and His name is called The Word of God. Revelation 19:12-13.

Here it is stated openly that His 'name' is The Word of God, thus the essential nature of Him who sat on the white horse.

[10] The fact that the name of Jehovah means the knowledge of His nature, that is to say, it means every good of love and every truth of faith, is quite clear from these words spoken by the Lord,

Righteous Father, I have known You, and these too have known that You have sent Me, for I made known to them Your name, and I will make it known that the love with which You have loved Me may be in them, and I in them. John 17:25-26.

[11] And that the name of God or of the Lord means the whole doctrine of faith concerning love and charity, which is meant by 'believing in His name', is clear from these words in the same gospel,

As many as received Him, to them He gave power to be sons of God, to those believing in His name. John 1:12.

If you ask anything in My name, I will do it. If you love Me, keep My commandments. John 14:13-15.

Whatever you ask the Father in My name He may give it to you. These things I command you, that you love one another. John 15:16-17.

In Matthew,

Where two or three are gathered together in My name, there am I in the midst of them. Matthew 18:20.

Here 'being gathered together in the Lord's name' means those who possess the doctrine of faith concerning love and charity, and so who are governed by love and charity.

[12] In the same gospel,

You will be hated by all nations for My name's sake. Matthew 10:22; 24:9-10; Mark 13:13.

Here 'for My name's sake' clearly stands for doctrine's sake. The fact that a name itself is of no avail, only that which the name embodies, that is to say, everything constituting charity and faith, is quite clear from the following in Matthew,

Did we not prophesy through Your name, and cast out demons through Your name, and do many mighty works in Your name? And then I will confess to them, I do not know you; depart from Me, you workers of iniquity. Matthew 7:22-23.

From this it is clear that people who make worship consist in a name, as Jews do in the name of Jehovah and Christians in the name of the Lord, are not on that account worthier than any others, for the name is of no avail. But they are worthier when their characters conform to what He has commanded; and this is the meaning of 'believing in His name'. And when they say that there is salvation in no other name than the Lord's they mean in no other doctrine, that is, in none other than mutual love, which is the true doctrine of faith, and so in none other than the Lord since all love comes from Him alone, and all faith from that love.

각주:

3301. 'A hairy garment' means the truth of the natural. This is clear from the meaning of 'a tunic' as something that clothes another thing - that something being in this case truth because this serves to clothe good (for truth is like a garment, 1073, 2576, or what amounts almost to the same, truth is the recipient vessel for good, 1469, 1496, 1832, 1900, 2063, 2261, 2269); and also from the meaning of 'hairy' as the natural as regards truth. Hair, or the hair on the head, is mentioned several times in the Word, and in those places means that which is natural, the reason being that hairs are outgrowths on the most exterior parts of a person, as also is the natural in relation to its rational and to the interior parts of the rational. During his lifetime it seems to everyone as though the natural within him is all there is to him, but this is so far from being true, that the natural is rather an outgrowth from the internal parts of him, like hairs from the parts of the body. They also stem from internal parts in almost the same way. This also is why people who have been wholly natural during their lifetime are seen in the next life to have faces covered almost entirely with hair when a visual presentation is made of that state. What is more, man's natural is represented by 'the hair'. When it is an outgrowth from good it is represented by attractive and neatly arranged hair, but when it is not the outgrowth from good by unattractive and dishevelled hair.

[2] It is from this representation that in the Word 'hair', or 'the hair on the head' is used to mean the natural, especially as regards truth, as in Zechariah,

It will happen on that day, that the prophets will be ashamed, [every] man on account of his vision when he has prophesied. And he will not put on a hairy garment in order to deceive. Zechariah 13:4.

'The prophets' stands for people who teach truths, here for those who teach falsities, 2534. 'Vision' stands for truths, here for falsities, 'hairy garment' for the natural as regards truth. But because it was not truth but falsity the phrase 'in order to deceive' is used. Such clothing was worn by the prophets so that truth, being external, might be represented by them. This also was why, dressed in a similar way, Elijah the Tishbite is called a hairy man, 2 Kings 1:8, and why John, the last of the prophets, had a garment of camel hair, Matthew 3:4 - 'camels' being facts in the natural man, see 3048, 3071, 3143, 3145, and facts being the truths of the natural man, 3293.

[3] That 'the hair' meant the natural as regards truth is quite clear from the Nazirites who were commanded not to shave their heads with a razor all the days of their Nazirite vow, not until their days of abstinence to Jehovah had been completed. Then they were to let down the hair on their heads and at the door of the Tent of Meeting were to shave the head of their Naziriteship and put the hair on to the fire which was beneath the eucharistic sacrifice, Numbers 6:5, 18-19. They represented the Lord's Divine Human, and from this the person belonging to the celestial Church, who was a likeness of the Lord, 51 - representing that person's natural man by 'the hair'. When they were being sanctified therefore they were to lay aside their old or previous natural man into which they had been born and were to assume the new. This was meant by the requirement, when the days of abstinence to Jehovah had been completed, to let down the hair on their heads and to put it on to the fire beneath the sacrifice. For the state of the celestial man is a state in which good is present in him and from that good he has a knowledge of all truths. He never thinks and talks from truths about good, still less from facts about good, see 202, 337, 2715, 2718, 3246. Furthermore those who are celestial are of such a nature that before they lay aside that state into which they were born their natural has become so powerfully equipped with truth that they are capable of fighting with the hells; for it is truth, never good, that goes into battle. The hells cannot make even the remotest approach towards good. That truth is of such a nature, and good of such a nature, see 1950, 1951.

[4] From this it is evident how it was that Samson had strength from his hair, referred to as follows,

The angel of Jehovah appeared to Samson's mother, saying, Behold, you will conceive and bear a son. And no razor shall come up over his head; the boy shall be a Nazirite of God from the womb. Judges 13:3, 5.

Later on he revealed to Delilah that if he were shaved his strength would leave him and he would be rendered powerless. And immediately he had been shaved, his strength did leave him and the Philistines seized him. And when subsequently the hair on his head started to grow again, where he had been shaved, his strength returned to him, enabling him to dislodge the pillars of the house, Judges 16:1-end. Who does not see that this description holds a heavenly arcanum within it, and that nobody knows what that arcanum is unless he has been taught regarding representatives, that is to say, that a Nazirite portrayed the celestial man, and as long as he had his hair he portrayed the natural part of that man, with whom, as has been stated, such strong and powerful truth was present? And Samson had such strength because at that period of time all representatives which the Lord had commanded had such force and effect. But he was not a consecrated Nazirite like those mentioned above, that is to say, someone who had put on a state of good instead of truth. The chief reason why the ultimate existence of his strength lay in his hair was so that he might represent the Lord who from the natural man as regards truth was to fight the hells and overcome them. This He did before putting on Divine Good and Truth even as regards the natural man.

[5] From this it is also evident why the high priest, on whose head the anointing oil had been poured and who had been consecrated ¹ to wear the garments, was commanded not to shave his head or to rend his garments, Leviticus 21:10. And in a similar way where the new Temple is referred to the Levitical priests were commanded not to shave their head or to let their hair grow long, Ezekiel 44:20; that is to say, they represented the Lord's Divine Natural as regards truth that is derived from good and is called truth grounded in good. That 'hair' or the hair on the head means the natural as regards truth is clear also from the prophetical parts of the Word, as in Ezekiel,

I gave you to be like the seed of the field, from which you grew up and became tall to full beauty; your breasts were formed and your hair had grown. Ezekiel 16:7.

This refers to Jerusalem, which is the Ancient Church here and which in process of time became perverted. 'Breasts were formed' stands for natural good, 'hair which has grown' for natural truth.

[6] In Daniel,

I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. His throne was a flame of fire. Daniel 7:9.

And in John,

In the midst of the seven lampstands one like the Son of Man, clothed with a long robe and surrounded by a golden girdle around the breasts. His head however and hair were white, like white wool, like snow; but His eyes were like a flame of fire. Revelation 1:13-14.

'Hair white like pure wool' stands for the Divine Natural as regards truth. In the Word, and in the religious observances of the Jewish Church, truth itself was represented by 'white', and because truth is derived from good is called 'pure wool'. The reason why truth was represented by 'white' and good by 'red' was that truth is akin to light and good to fire, the source of the light.

[7] As with everything else in the Word 'the hair' also has a contrary sense and means the natural as regards truth when perverted, as in Isaiah,

On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the King of Asshur - the head and the hair of the feet; and it will consume the beard also. Isaiah 7:20.

In Ezekiel,

Son of man, take for yourself a sharp sword, use it as a barber's razor which you shall run over your head and over your beard. Then you are to take balances and you are to divide it. A third you are to burn with fire in the midst of the city; a third you are to strike with the sword round about it; and a third you are to scatter to the wind. You shall take from it a small number, and bind it in your skirts. Finally you are to take from these again and cast them into the midst of the fire, and burn them with fire, and from this, fire will come forth to the whole house of Israel. Ezekiel 5:1-4.

All this, by the use of representatives, describes how natural truth, interior and exterior, meant by 'the hair' and 'the beard', ceased to exist any longer. Its destruction by lusts is meant by its being burned with fire, by reasonings by its being struck with the sword round about the city, by false assumptions by its being scattered to the wind. These statements are similar in content to what the Lord teaches in Matthew about some seed, which is the truth, falling among thorns, some on stony ground, and some along the path, Matthew 13:1-9.

[8] That 'the heir' means the unclean truths and the falsities belonging to the natural man was also represented by the requirement that when a woman from among enemies who had been taken captive was to be married to [an Israelite], she was to be brought to his home, the hair on her head was to be shaved off, her nails were to be pared, and the garments of her captivity were to be removed, Deuteronomy 21:12-13. Also when Levites were consecrated, the water of expiation was to be sprinkled over them, they were to pass a razor over their entire flesh, and to wash their clothes, and so be pure, Numbers 8:7. Also, Nebuchadnezzar was driven from among men so that he ate grass like oxen, and his body was wet from the dew of heaven, till his hair grew to be like eagles' feathers and his nails like birds' claws, Daniel 4:33. In the case of leprosy they were required to note the colours of hair and beard, whether these were white, reddening, yellow, or black. They were to look for the same in garments. And the person who was cleansed from leprosy was required to shave all the hair on his head, his beard, and his eyebrows, Leviticus 13:1-59; 14:8-9. The latter meant the unclean falsities that result from unholiness, which is leprosy in the internal sense.

[9] 'Baldness' however meant the natural when no truth at all is present in it, as in Isaiah,

He is going up to Bayith, and to Dibon, the high places, to weep over Nebo; and Moab will howl over Medeba. On all their heads is baldness; every beard is shaved off. Isaiah 15:2.

In the same prophet, Instead of well-set hair there will be baldness, branding instead of beauty. Isaiah 3:24

The children who said to Elisha, Go up, you baldhead! Go up, you baldhead! and who were torn apart by the bears out of the forest, 2 Kings 2:23-24, represent people who blaspheme the Word as though it had no truth within it; for Elisha represented the Lord as regards the Word, 2762. From this it is also evident how prevalent representatives were at that period of time.

각주: