951. Because the seven angels that had the seven last plagues signify the manifestation of the evils and falsities that have devastated the church; and as this manifestation is made by means of the Divine truth in the Word, therefore those angels appeared clothed in linen pure and glistening white; for by this is signified genuine truth. All the angels also appear clothed according to their functions; for the garments in which they are clothed correspond to their ministries, and in general to their interiors. Angels who are wise from Divine truth appear in white garments of satin, lawn, or linen, because satin, lawn, and linen correspond to the truths in which they are. It is for this reason, also, that the garments in which Aaron and his sons ministered were linen; concerning this it is thus written in Moses:

"Thou shalt make for Aaron and his sons breeches of linen to cover the flesh of their nakedness, from the loins even to the thighs; they shall be upon them, when they enter into the tent of the assembly, and when they approach to the altar to minister in the holy place, lest they bear iniquity and die" (Exodus 28:42, 43).

And in another passage:

"Aaron, when he shall enter into the holy place, shall put on the linen coat of holiness; shoes of linen shall be upon his flesh; he shall gird himself with a linen belt; and shall put on a mitre of linen" (Leviticus 16:4).

Also:

That he should put on the same garments when he expiated the people (ver. 32).

Also:

When he took the ashes from the altar after the burnt-offering (Leviticus 6:10).

[2] Similarly the priests were to minister in the new temple, in Ezekiel:

When "the priests the Levites, the sons of Zadok, shall enter at the gates of the inner court, they shall put on linen garments; no woollen shall come upon them; when they shall minister in the gates of the inner court and inward, mitres of linen shall be upon their head, and breeches of linen upon their loins" (44:17, 18).

The reason why they put on linen garments when they ministered holy things was, that all holy administration is effected by means of Divine truth. For the priesthood, to which Aaron and his sons were appointed, represented the Lord as to Divine good; and this ministers all things by means of Divine truth. Divine truth also defends from falsities and evils that are from hell; therefore it is also said, "lest they bear iniquity and die," which signifies, that otherwise falsities from hell would destroy them. These garments were called garments of holiness, because holiness is said of Divine truth.

Because linen garments were the garments of the ministry, therefore the priests wore an ephod of linen when they ministered, as we read concerning Samuel (1 Sam. 2:18); concerning the priests whom Saul slew (1 Sam. 22:18); and also concerning David, when he went before the ark (2 Sam. 6:14).

[3] Also concerning the Lord Himself in John:

Jesus "rose up from supper and laid aside his garments, and took a linen cloth, and girded himself, and put water into a basin, and began to wash the feet of the disciples, and to wipe them with the linen cloth with which he was girded" (13:4, 5).

The washing of the disciples' feet represented and thence signified purification from evils and falsities by means of Divine truth from the Lord. For all purification from evils and falsities is effected by means of Divine truth from the Lord; and this is signified by the linen cloth with which He girded Himself, and with which He wiped the disciples' feet.

[4] Besides these seven angels treated of in the Apocalypse, other angels also were seen in linen garments; as

The angel who set a mark on the foreheads of the men who sighed; and went in between the wheels of the cherubs, and took coals of fire and sprinkled upon the city (Ezekiel 9:3, 11; 10:2, 6, 7).

Also:

The angel who was seen by Daniel, clothed in linen, whose loins were girt with gold of Uphaz (Daniel 10:5; 12:6, 7).

They appeared clothed in linen, because girded for the ministry. The angel who measured the new temple, whose appearance was of brass,

Was seen to have a linen thread in his hand, and a measuring reed (Ezekiel 40:3).

By measuring the temple is there described the New Church as to its quality, which is signified by the number of the measure. And all the quality of the church is known by means of Divine truth; this was why a linen thread was in his hand.

[5] Because linen signifies truth, and a girdle everything pertaining to it, for it is that which embraces and includes all things; and since, with the sons of Israel, there was no longer any truth remaining,

Therefore the prophet Jeremiah was commanded to buy himself a girdle of linen, and hide it in the cleft of a rock at the Euphrates; and at the end of many days it was marred, and profitable for nothing (Jeremiah 13:1-7).

By the girdle of linen is signified all the truth of doctrine from the Word. What is signified by its being hid in the cleft of a rock at the Euphrates, and there marred, may be seen above (n. 569).

[6] By linen is signified the truth of the church also in Isaiah:

"A bruised reed will he not break and smoking linen will he not quench, and he will bring forth judgment unto truth" (42:3).

These words are spoken concerning the Lord. By the smoking linen which He will not quench is signified the small amount of truth from good with any one. The rest may be seen explained above (n. 627).

[7] By linen is also signified truth from the Word, properly the truth of the sense of its letter (Hos. 2:5, 9). It was also a statute with the sons of Israel,

"That they should not wear a garment mixed with woollen and linen together" (Deuteronomy 22:11).

The reason of this was, that woollen signifies good and linen truth, and because a man by his garments also has communication with the societies of heaven; and there are societies that are in good, and societies that are in truth. And a man must not have communication with different societies at the same time, for confusion would be the result. That this was the reason of that statute, no one has hitherto known; but it has been granted me to know this from the change of my garments. For on the laying aside of a linen garment, those in the spiritual world who were in truths have complained that they could not be present; and the same, on the garment being put on again, became present.

That there is such correspondence with the very garments of man has been hitherto unknown, but still it is evident from those passages that have been adduced above, namely, from the linen garments of Aaron and his sons; from the linen ephod which the priests and David had; from the linen in which the angels appeared clothed; and from the linen with which the Lord girded Himself and wiped the disciples' feet. So also from the rest of the garments of Aaron and his sons, which were all representative; and from the signification of garments in general, as denoting truths clothing good; concerning which see above (n. 64, 65, 195, 271, 395, 475, 476, 637).

Continuation concerning the First Precept:-

[8] It is not believed in the world that the love of ruling from mere delight in ruling, and the love of possessing goods from the mere delight of possession, and not from delight in uses, conceal in themselves every kind of evil; and also a contempt and rejection of everything pertaining to heaven and the church; and this because a man from the love of self and the love of the world is stimulated to do good to the church, to his country, to society, and to his neighbour, placing honour in acting well, and looking for reward. Hence it is that such love is called by many the fire of life, and the incitement to great things. But it must be observed, that so far as these two loves regard uses in the first place, and self in the second, so far they are good. But so far as they regard self in the first place, and uses in the second, so far they are evil. For then a man does everything for the sake of self, and consequently from self; and then, in everything that he does, himself and his proprium are present; and this is intrinsically nothing but evil. But to regard uses in the first place, and self in the second, is to do good for the sake of the church, one's country, society, and the neighbour. And the goods that a man does to these for their own sake are not from man, but the Lord. The difference between these two loves is like that between heaven and hell. A man does not know that there is such a difference, because from birth and nature he is in them, and because the delight in them continually flatters and favours him. Let him, however, know that the love of ruling from the delight in so doing, and not from delight in uses, is altogether diabolical, and may be called atheistical. For in proportion as a man is in that love, in the same proportion he does not, in his heart, believe in the existence of a God; and in the same proportion he derides, in his heart, everything pertaining to the church; indeed, he hates them; and from hatred persecutes all those who acknowledge God, especially those who acknowledge the Lord. The very delight of their life is to do evil, and do wicked and crimeful deeds of every kind. In a word, they are very devils. A man does not know this while he lives in the world, but he will know that it is so, when he comes into the spiritual world, as is the case immediately after death. Hell is full of such persons; where, instead of exercising dominion, they become slaves. They appear also there, when seen in the light of heaven, to be inverted, with the head downwards and the feet upwards, because they placed rule in the first place, and uses in the second. And that which is in the first place is the head, and that which is in the second constitutes the feet; and that which is the head is loved, but that which constitutes the feet is trodden under foot.

283. (5:8) And the four animals had, each by itself, six wings roundabout. That this signifies the appearance of the spiritual Divine on every side around the celestial Divine, is evident from the signification of the four animals, which were cherubim, as being the Divine guardianship and providence of the Lord that the higher heavens may not be approached except by the good of love and of charity. And because this is signified by the four animals, as to their bodies, the celestial Divine is also signified, concerning which we shall treat presently; and from the signification of six wings roundabout, as denoting the spiritual Divine around the celestial Divine, concerning which we shall also speak in what follows. The reason why the cherubim, as to their bodies, signifies the celestial Divine, and as to their wings the spiritual Divine, is that all things by which celestial things are represented, as to the bodies themselves signify things essential, and as to the things which are about them they signify things formal. Hence man also as to the body signifies good in essence, and as to those things which encompass it, good in form; celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is the man himself, or the man in essence, and the understanding, in which truth is, which is the form of good, is the man therefrom, thus man in form; the latter good is also around the former.

[2] But it shall first be explained what the celestial Divine is, and what the spiritual Divine. The heavens are distinguished into two kingdoms, of which the one is called the celestial kingdom, and the other the spiritual kingdom. The distinction lies in this, that those who are in the celestial kingdom are in the good of love to the Lord, and those who are in the spiritual kingdom are in the good of charity towards the neighbour; hence the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbour. According to these goods also the heavens are arranged: the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven which succeeds it, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbour; and because celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is around the former, for that which is above is also within, and that which is below is also without, and what is without is also around. Hence it is that in the Word by higher things, and things which are in the midst, are signified interior things, and by lower things, and things which are around, are signified exterior things.

Now because both celestial and spiritual good, guard, and as by the animals themselves, or by the cherubim as to their bodies, is signified the celestial Divine, and by the same as to their wings is signified the spiritual Divine, it is clear that by their being seen as having each by itself six wings about, is signified the appearance of the spiritual Divine on every side around the celestial Divine. (But concerning these things a fuller idea may be formed from what is said and shown in the work, Heaven and Hell. First, from the article in which it is shown that the Divine of the Lord makes heaven, n. 7-12; afterwards from the article, That the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19: and lastly, in the article, That heaven is distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, n. 20-28.)

[3] The reason why the cherubim were seen as animals is, that celestial things are represented in various ways in ultimates, as is evident from many passages in the Word; as, that the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16, 17); and that the Divine of the Lord appeared as a lamb (Apoc. 5:6, 8, 13), whence also the Lord is called a lamb (Apoc. 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23, 27). The reason why the cherubim were four, and why each had six wings is, that by four is signified celestial good, and by six spiritual good. For the number four signifies conjunction, and inmost conjunction with the Lord is effected by means of love to Him; but the number six signifies communication, and communication with the Lord is effected by means of charity towards the neighbour.

[4] That wings signify the spiritual Divine which in its essence is truth from good, is evident from the following passages. In David:

"If ye have lain among the ranks; the wings of a dove covered with silver, and her feathers with yellow gold; when thou, O Shaddai, spreadest out, kings are in it" (Psalms 68:13, 14).

What is signified by those who had lain among the ranks, by the wings of a dove covered with silver, and her feathers with yellow gold, and kings are in it, Shaddai spreadeth out, no one can understand except from the internal sense. In this sense, to lie among the ranks, signifies to live in, or according to, the statutes; the wings of a dove covered with silver, signify spiritual truths; her feathers with yellow gold, signify spiritual good from which those truths are derived. Shaddai signifies a state of temptations; kings in it, signify truths in that state and after it. The reason why the wings of a dove covered with silver signify spiritual truths, is that wings signify what is spiritual, the dove signifies truth from good, and silver truth itself. The reason also why feathers covered with yellow gold signify spiritual good from which those truths are derived is that feathers signify spiritual good from which truths are derived, and similarly yellow gold. The reason why Shaddai spreading out signifies a state of temptations is, that God Shaddai signifies temptations, and consolations after them; and because truths from good are implanted in man by temptation, it is therefore said, "kings in it," for by kings are signified truths from good, as may be seen above (n. 31).

[5] In the same:

God "rode upon a cherub, he did fly; he was carried upon the wings of the wind" (Psalms 18:10).

By God riding upon a cherub is signified His Divine providence; by did fly, is signified His omnipresence in the spiritual world; he was carried upon the wings of the wind, denotes His omnipresence in the natural world; the wings of the wind signify spiritual things from which are natural things.

[6] Again:

Jehovah "covereth thee under his wing, and under the abyss shalt thou trust; truth is a shield and buckler" (Psalms 91:4).

To cover under wings signifies to be guarded by the Divine truth, which is the spiritual Divine; and to trust under the abyss signifies truth scientific (verum scientificum), or the natural Divine. And because both the latter and the former signify truth, and being covered signifies protection thereby, it is therefore said, truth a shield and buckler. From these considerations it is also evident what is signified

By being hid under the shadow of God's wings (Psalms 17:8).

By the children of men putting their trust under the shadow of His wings (Psalms 36:7; 57:1);

and also

By singing under the shadow of His wings (Psalms 63:7).

That wing, when said of the Lord, signifies the spiritual Divine, is further evident from the following passages.

[7] In Ezekiel:

"When I passed by thee, and looked upon thee, behold thy time was the time of loves, I spread my wing over thee, and I covered thy nakedness" (16:8).

Here the church and its reformation is treated of, and is signified by Jerusalem; the time of loves signifies the state when it could be reformed. I spread my wing over thee, signifies spiritual truth, by which reformation is effected; and I covered thy nakedness, signifies the hiding of evil thereby; for the evil which man has from his hereditary nature and afterwards from his proprium is hidden, that is, it is removed so as not to appear, by means of spiritual truths, which are truths from good.

[8] In David:

Jehovah "covereth himself with light as with a garment; he stretcheth out the heavens like a curtain; he layeth the beams of his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalms 104:2, 3).

By the light with which Jehovah is said to cover Himself is signified the Divine truth in the heavens, which is called His garment because it proceeds from Him as the Sun, and so is without and about Him. The signification of this passage is similar to that of those which treat of the Lord's transfiguration, and of the light which then beamed from His face and His raiment (Matthew 17:2; Mark 9:3; Luke 9:28-37). By he stretcheth out the heavens like a curtain, is signified Jehovah's filling heaven and its inhabitants with the Divine truth, and thereby with intelligence. He layeth the beams of his chambers in the waters, denotes His filling with the knowledges of truth and good those who are in the ultimate heaven and who are in the church; he maketh the clouds his chariot, signifies the doctrine of truth from the literal sense of the Word; the clouds denote that sense, and chariot denotes doctrine; He walketh upon the wings of the wind, signifies the spiritual sense of the Word contained in the literal sense.

[9] In Malachi:

"But unto you that fear my name shall the Sun of righteousness arise and healing in his wings" (4:2).

The Sun of righteousness signifies the good of love, which is the celestial Divine; and the wings of Jehovah in which there is healing signify truth from that good, which is the spiritual Divine: healing denotes reformation thereby.

[10] In Moses:

"As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings; so Jehovah alone doth lead him" (Deuteronomy 32:11, 12).

Here comparison is made with an eagle, because an eagle signifies intelligence, and wings signify the spiritual Divine, which is Divine truth, whence that intelligence is derived.

[11] In Isaiah:

"They that wait for Jehovah renew their strength, they mount up with wings as eagles" (40:31).

To mount up with wings as eagles denotes to ascend into the light of heaven, which is Divine truth, or the spiritual Divine from which is intelligence.

[12] In Ezekiel:

"In the mountain of the height will I plant it, that it may lift up the bough and bear fruit, and become a magnificent cedar, that under it may dwell every bird of every wing" (17:23).

By a magnificent cedar is signified the spiritual church; by every bird of every wing, are signified intellectual things which are derived from spiritual truths.

From these considerations it is now evident that the wings of the cherubim, both here and elsewhere in the Word, signify the spiritual Divine, which is the Divine truth instructing, regenerating and defending.

[13] As also in Ezekiel:

"There were four faces to each" cherub, "and four wings to each; their wings erect one to the other; each of them had wings covering their bodies. I heard the sound of the wings as it were the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult, as the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels near them: the voice of the wings of the cherubim was heard at the court without, as the voice of God Shaddai; the likeness of hands was under their wings" (1:4, 6, 23; 3:13; 10:5, 21).

That wings here signify the spiritual Divine, which is the Divine truth of the Lord in His celestial kingdom, is evident from each particular of the above description. The wings being four, signifies the spiritual Divine in that kingdom; their wings being erect one to the other and kissing each other, signifies the association and conjunction of all who are in that kingdom by the Lord; the wings covering their bodies, signifies the spiritual Divine encompassing the celestial Divine; the sound of their wings being heard as the sound of great waters, and as the sound of wheels and as the voice of Shaddai, and the voice of the wings being heard even to the outer court, signifies the quality of the spiritual Divine, or of the Divine truth in the ultimate heaven; for voice is said of truth. Waters also signify truths, and the perception of them; wheels signify the truths of all doctrinals, because a chariot signifies doctrine. God Shaddai denotes truth rebuking in temptations, and afterwards consoling; the outer court denotes the ultimate heaven; the likeness of hands under the wings signifies the power of Divine truth.

[14] From these considerations it may also be seen what was signified by the wings of the cherubim which were upon the mercy-seat which was over the ark, concerning which it is thus written in Moses:

"Make one cherub on the one end, and the other cherub on the other end; even of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall stretch forth their wings upwards, covering with their wings upon the mercy-seat, and their faces of a man to his brother; towards the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat upon the ark from above; and to the ark thou shalt give the testimony that I shall give thee" (Exodus 25:19-21).

By the cherubim here mentioned is in like manner signified the providence of the Lord as to guardianship, lest the highest heaven, or the celestial kingdom, should be approached except by the good of love from the Lord and to the Lord. By the testimony, or law, placed in the ark, is signified the Lord Himself; by the ark, the inmost or highest heaven; by the mercy-seat, the hearing and reception of all things of worship which are from the good of love, and expiation at the time; by the wings of the cherubim is signified the spiritual Divine in that heaven, or in that kingdom. By the wings being stretched forth upwards, and by their covering the mercy-seat, and their faces being toward it is signified reception itself and hearing (but these things may be seen more fully explained in Arcana Coelestia, from n. 9506-9546).

Because by the wings of the cherubim and their extremities is signified the Divine truth heard and received from the Lord, it therefore follows in Moses:

"And there I will meet thee; and I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the sons of Israel" (verse 22 in the same chapter, and Numbers 7:89).

[15] Because most expressions in the Word have also an opposite meaning, so also have wings, in which they signify falsities and reasonings from them; as in the Apocalypse:

"Out of the smoke of the pit of the abyss went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to battle" (9:2, 3, 9).

Locusts signify falsities in extremes, and horses reasonings from them, and battle signifies the combat of falsity against truth; hence it is said, the voice of the wings of the locust was as the voice of chariots of many horses running to battle.

[16] In Hosea:

"Ephraim is joined to idols. Their wine is sour; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed of their sacrifices" (4:17-19).

By Ephraim is signified the Intellectual, such as it is with those within the church who are enlightened when they read the Word. By idols are signified falsities of doctrine, hence by Ephraim being joined to idols is signified the Intellectual perverted, and seizing on falsities; by their wine being sour is signified the quality of the truth of the church, wine denoting that truth; by their committing whoredom is signified their falsifying truths, whoredom denoting the falsification of truth; by the wind binding her up in its wings is signified reasonings from fallacies, whence come falsities. (What fallacies in spiritual things are may be seen in The Doctrine of the New Jerusalem 53). The same is signified by the wind in the wings of the women mentioned in Zechariah 5:9.