805. Verse 8. And all that dwell on the earth shall worship him, signifies the necessity of acknowledgment by those who have been born within the church. This is evident from the signification of "worshipping," as being to acknowledge and believe that a thing is true, and thence to receive it in doctrine and worship. That this is the signification of "worshiping" can be seen from what has been said above (n. 789, 790), where what is signified by "they worshipped the dragon which gave authority unto the beast, and they worshipped the beast" is explained. That they acknowledge from necessity is evident from what has been said and shown in the preceding article. The above is evident also from the signification of "those that dwell on the earth," as being those who have been born within the church; for "the earth" signifies the church, and "those who dwell upon it" signify those who are there and live there. Those that have been born within the church are meant, because everyone adopts the religion of his native land, in the first place because he is educated in it, and is afterwards confirmed in it by preachings, and particularly because there are but few who study the doctrine of the church and the interior meaning of the Word, believing that such things transcend their comprehension, and also that they are not to be seen or understood, but only to be believed. This is the reason for the necessity of acknowledgment by those who have been born within the church, which is signified by "all that dwell on the earth shall worship the beast."

[2] That this is so can be seen, in the first place, from the received faith which is called the only saving faith, "That God the Father sent His Son into the world, that through the passion of His cross He might effect propitiation, redemption, and salvation." This faith if understood according to the ideas of those who defend faith separate from life, and thence according to preachings from their doctrine, is no faith; as is evident from each and every thing that is contained in that faith and that follows as a consequence from it; and these are:

1. That there is propitiation, that is, a propitiation of God the Father by the passion or by the blood of His Son.

2. That there is mercy or compassion of God the Father for the Son's sake.

3. That there was a bearing of our iniquities by the Lord, and a consequent deliverance from them.

4. That there is an imputative principle, and thus an imputation of the Lord's merit, through which we are saved.

5. That there is an intercession of the Lord with the Father.

6. That there is redemption and salvation without the means of life and faith, and thus there is immediate mercy.

7. That in such a faith there is no religion, but it is emptiness and vacuity.

8. That there is in it neither any faith in the Lord, nor any acknowledgment of His Divine in His Human.

9. That consequently the trust and confidence of that faith which at this day is received as the only saving faith is an empty sound.

10. That saving faith is wholly different.

But since it is on the lips of nearly all who are of the church that the Lord endured the cross for our sins, and that He took them upon Himself and bore them, and thereby not only reconciled the Father but also redeemed us from hell, and that by this merit of the Lord we are saved, provided we believe this in trust and confidence-it is necessary to inquire, in the first place, whether these things should be understood according to the common opinion.

1.

[3] In respect to the first proposition, "That there is propitiation, that is, a propitiation of God the Father by the passion or by the blood of His Son." This involves a rejection or alienation of the human race because of some anger or vengeance, that is called vindictive justice, which was laid upon His Son by God the Father, to the end that by the passion of His cross He might be reconciled to the human race, and thus be propitiated. But who does not see that for God the Father to reject from Himself the human race, or from justice to revenge their alienation, is contrary to the Divine essence itself, which is love itself, mercy itself, and goodness itself? Such vengeance, indeed, could not exist in any angel, and scarcely with any well disposed man, much less with God. Who does not also see that it is difficult to think that such vengeance was laid upon the Son by His Father, or that the Son took such vengeance upon Himself, and that God the Father has mercy from seeing or recalling this, and not from the Divine love itself, which in its essence is infinite, eternal, and immediate towards the whole human race? I do not know, therefore, whether anyone can think from God and with God that he has been rejected of God, and therefore that by the will of the Father the Son was condemned, and was thereby made a propitiatory and a throne of grace. Moreover, justice is a Divine attribute, but not vindictive justice, and still less can it be in one on another's account; and if it is not justice neither is it according to Divine order for one to be saved on another's account, though it may be by means of another. Nor can God be reconciled by any other means than by the repentance of the man himself. To be saved by means of the Lord, and also by means of the passion of His cross, thus by the Lord, is propitiation and expiation, as will be seen in what follows.

2.

[4] "There is no mercy or compassion of God the Father for the Son's sake." The customary prayer in the churches, and by the men of the church at home and abroad, when they are in pious worship is, "May God the Father have mercy upon us for the sake of the Son, and for the sake of the passion of His cross." This prayer flows from the accepted belief respecting the propitiation or reconciliation of the Father by the Son, as mentioned just above; likewise from the doctrine of the church respecting justification by faith alone without good works. And as the defenders and vindicators of that doctrine separate the life which is of good works from faith, they could acknowledge nothing else as a saving faith than that God the Father sent His Son, and that He is moved to mercy by the passion of His cross; and for this reason this prayer is at this day accepted by the general body as the only voice that can enter heaven and move God even if man utters it with a confession of trust only at the hour of death. And yet that such a prayer has in it nothing of life from truth and good, can be seen from what has been said just above respecting propitiation and reconciliation, and thence the mercy of the Father; also from what will be said presently respecting the bearing of our iniquities by the Lord, respecting the imputation of His merit, respecting intercession, and respecting redemption and salvation apart from life as a means. Here let it be said merely that it is never granted to any man of the church to approach God the Father immediately, and to pray to Him for the Son's sake; for it is the Lord who must be approached and prayed to, since no one comes to the Father except by the Lord and in the Lord; and the Lord equally as the Father is God, infinite, eternal, uncreate, omnipotent, and neither of them is first nor last, nor greater nor less, but they are altogether equal. That no one comes to the Father except by the Lord He teaches in John:

No one hath seen God at any time; the only-begotten Son who is in the bosom of the Father, He hath brought Him forth to view (John 1:18).

In the same:

Ye have never heard the Father's voice nor seen His form (John 5:37). In Matthew:

No one knoweth the Father but the Son, and he to whom the Son willeth to reveal Him (Matthew 11:27).

In John:

No one hath seen the Father save He who is with the Father, ¹ He hath seen the Father (John 6:46).

In the same:

I am the Way, the Truth and the Life; no one cometh unto the Father but through Me (John 14:6).

No one cometh to the Father except in the Lord, is because the Father and He are one, as He also teaches in John:

If ye know Me ye know My Father also; he that seeth Me seeth the Father. Philip, believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father and the Father in Me (John 14:7, 10, 11).

In the same:

The Father and I are one. That ye may know and believe that I am in the Father and the Father in Me (John 10:30, 38).

Add to this:

That the Lord is the God of heaven and earth, as He Himself teaches (John 3:35; 17:2; Matthew 11:27; 28:18);

and that thus He must be approached. It is also to be known, that unless the Lord is approached man is unable to think with the angels, because all angelic thought about God is about God-Man. Angels are unable to think otherwise about God, and consequently about things Divine, because their thoughts go forth into every part of heaven; and heaven is heaven in the form of a man. But on this more elsewhere.

3.

[5] "There was no bearing of our iniquities by the Lord, and a consequent deliverance from them," as is taught by the common faith, which is, that the Lord took upon Himself the sins of the world and cast them into hell, and thus took them away. This they conclude from the words of John respecting Jesus:

Behold the Lamb of God, who taketh away the sins of the world (John 1:29);

also from Isaiah, where the Lord is treated of:

He hath borne our sicknesses and sorrows, and He hath carried our iniquities (Isaiah 53:4, 11).

But what is signified by "carrying iniquities" has not yet been understood in the churches; therefore it shall be told. It was according to Divine order for the prophets to represent the state of their church, that its quality might thus be known, as can be seen from the following. Isaiah was commanded:

To go naked and barefoot three years, for a sign and a wonder (Isaiah 20:2, 3).

In this way he represented that there were no longer any truths in the church; for this is signified by "going naked and barefoot." Hosea was commanded:

To take to himself a woman of whoredoms, and children of whoredoms, because the land had committed whoredom (Hosea 1:2, seq.).

"A woman of whoredoms" signified a church that falsifies the truths of the Word. Also Ezekiel was commanded:

To take to himself a tile and to portray upon it Jerusalem, and to lay siege against it; and to lie upon his left side three hundred and ninety days, and afterwards upon his right side forty days. Also he was commanded to eat a cake of barley made with cow's dung; and it was said that so shall they be in want of bread and water in Jerusalem and shall pine away for their iniquity (Ezekiel 4).

This signified that the church was without goods and truths, and in mere falsities from evil; and it is said:

That thereby he should bear the iniquity of the house of Israel (Ezekiel 4:4-5).

Yet he did not thereby take away their iniquities, but only represented them; and this because a "prophet" signified doctrine from the Word, thus the church in respect to doctrine and worship therefrom. The like is meant by "bearing iniquities" where these words are applied to the Lord, who was the greatest Prophet, for He represented in Himself how the Jewish Church treated with contumely the Divine truth or the Word, for He was Himself the Word; therefore their scourging Him, spitting in His face, smiting Him with a reed, setting a crown of thorns upon Him, giving Him vinegar to drink, dividing His garments, and finally crucifying Him, were all representative of the state of that church (See above n. 83, 195, 627, 655). This, therefore, is signified by "bearing iniquities;" and in like manner also by His enduring temptations more grievous than those of all others. And yet to transfer to Himself the sins of others, and to take them away by sorrows and punishments admitted in Himself is contrary to the nature of the annulling of sins. For sins can be annulled only by repentance of life by him who has sinned. To take them away by drawing them from another upon oneself is a dogma of the Papists in which there is no truth.

4.

[6] "There can be no imputation, and thus no imputation of the Lord's merit." This cannot be because salvation by imputation is contrary to the laws of Divine order set forth in the Word; which are that man must learn what the sin is that he must shun, and what the truth is that he must do; and if he lives contrary to truths he must repent. These laws, with each and every thing that the doctrines of the churches teach from the Word, would be more than superfluous if man were saved by declaring with the confidence of faith that God has mercy on him for the sake of His Son and through the passion of His cross; and that thus the merit of the Lord would be imputed to him. For thus man might live wickedly, might commit adulteries, steal, act fraudulently, exercise hatred and revenge, calumniate, and other things, since be could not be saved by good works, but only by a faith that is wholly apart from any life. And yet it is blasphemy to say that a man can live wickedly and yet live from the Lord. It is likewise a contradiction that man must shun evils and do goods, and yet can be saved by mere faith in an imputed merit. The merit of the Lord is that from His own power He subjugated the hells and glorified His Human; by this He acquired for Himself the power to save all who believe in Him and who do what He taught. This merit cannot be attributed or imputed to anyone, still less can this be done by the Father, since it is the Lord's own merit; and salvation also is by the Lord, thus through the Lord, and not for the Lord's sake. In a word, no one's merit can be attributed to another unless he is a sharer with him through his life, according to which everyone is rewarded or punished; but life is from the Lord; this follows from His merit. Moreover, anything imputative is contrary to the essence of Divine love, which extends to all; for to impute means to love one and not another except for the sake of the one; it is also contrary to justice, which requires that everyone should have reward to the extent that he lives from the Lord.

5.

[7] "That there is intercession of the Lord with the Father" falls indeed into the ideas of men who are wholly simple, who think of the three Persons of the Divinity only as three sitting and talking together about what is to be, and that one moves the other to be merciful for His sake, which is to intercede. But the more learned see that intercession means a perpetual remembrance from love, since the one Person has the same essence or substance as the other, and the same love, thus the same mercy; and this cannot be excited or recalled to memory by any entreaty.

6.

[8] "That there is redemption and salvation without the means of life and faith, and thus there is immediate mercy." It is known that truths belong to faith, and goods to the life, and that without truths there can be no faith, as for example, without these truths: that there is a God, that the Lord is the Savior of the world, that there is a heaven and a hell, that there is a life after death, that the Word is holy, that the things that are in the Word must be believed and done, that the Holy Supper is the most holy thing of worship, and other like things; these must constitute faith; likewise that without goods there is no life of faith; for the Lord says:

He that heareth and doeth not is like a foolish man that buildeth his house upon the ground without foundation; but he that heareth and doeth is like a prudent man that buildeth his house upon a foundation from the rock (Matthew 7:24, 26).

These and like things, so far as they are to be believed, are means, and are said to belong to faith; and so far as they are to be done are means, and are said to belong to the life, without which man cannot be saved. All these things would be unmeaning, if in their place there were only this one thing which is called faith, namely, that man is saved by the mere mercy of the Father for the sake of the Son and by the imputation of His merit. That there is no such thing as immediate mercy, but mediate, and that yet man from pure mercy is led by the Lord from infancy to his old age, and afterwards to eternity, may be seen in the work on Heaven and Hell 521-527. Thus neither is there any immediate salvation. From this it follows that redemption consists solely in the Lord's redeeming from hell those who believe in Him, and who do what He has commanded; moreover, these, without His coming into the world, could not have been saved, since without His coming they could not have believed in Him, or have done what He has commanded, and thus have lived from Him. That these are those that are meant in the Word by "the redeemed" will be seen elsewhere.

7.

[9] "That in that faith there is no religion, but it is emptiness and vacuity." What is religion except that man may so live that he may come into heaven, and that he may know how he should live? To know this is called doctrine; and to believe it and live according to it is called religion. From doctrine man will know not only what must be thought but also what must be done; for man must think that he may do, but not think what involves doing nothing. The faith here described consists in thinking without doing, so that it may be called a mere cogitative (or thought) faith, while man implores mercy alone, because the Son of God suffered for him, and took upon Himself the sins of the world, and thus redeemed and delivered him from hell, believing at the same time that the merit of the Son of God is attributed to him. Let anyone who is willing and able consider whether there is in this anything of the Word, in which believing and doing are so often mentioned, consequently whether there is in this faith anything of the church or anything of religion. For in the things presented here, where are the truths that must constitute faith, and the goods that must constitute life, and that must make the genuine doctrine from the Word, and thus the theology of the Christian world? And as these things do not exist in that faith, it follows that it is not only a faith empty and void but also a faith in what is not true. It is a wonder to many in the spiritual world, and to all in heaven, that the theology of the Christian world has been reduced to such emptiness and vacuity that at length the whole of it is comprised in a mere utterance of thought that is possible also to the evil at the hour of death from a fear of hell. Thus the same emptiness that prevails with the Papists is found with very many of the Reformed in the Christian world. But let them consider, if they will, whether such as these can have any lot among the angels of heaven, whose intelligence is from the truths in the Word, and whose wisdom is from truths in act, which are called goods. This is what is meant by the Lord's words:

When the Son of man shall come will He find faith on the earth? (Luke 18:8).

8.

[10] "That there is in them neither any faith in the Lord nor any acknowledgment of the Divine in His Human." For he who prays to the Father to have mercy for the sake of His Son approaches the Father, and does not approach the Lord, when yet the Lord must be approached, for He is the God of heaven and earth; and the Word teaches that the Father cannot be approached except by the Lord and in the Lord, as has been shown above; also that faith must be in the Lord; for the Lord says:

He that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life, but the anger of God abideth on him (John 3:36).

Likewise:

This is the will of the Father who sent Me, that everyone who seeth the Son and believeth in Him may have eternal life, and I will raise him up at the last day (John 6:40).

And again:

Jesus said, I am the resurrection and the life; he that believeth in Me, though he die, yet shall he live; but everyone that liveth and believeth in Me shall not die forever (John 11:25, 26);

and elsewhere. To believe in Him and not to approach Him, but to entreat the Father for His sake, is not to believe in Him; for all faith approaches Him in whom man believes; therefore to approach and see the Father was denied to Philip; and it was said:

That to see the Lord is to see the Father (John 14:7-11).

Thence also all were healed of their diseases who prayed to the Lord to have mercy upon them, and who had faith in Him. And the sons of Israel also were saved in the wilderness who looked upon the brazen serpent, which represented the Lord as to the ultimate in His Human, which is called the sensual. Furthermore, in the spiritual world all sight and thought from acknowledgment conjoins; but sight directed to the Father conjoins no one; for the Lord says:

Ye have never heard the Father's voice nor seen His shape (John 5:37).

[11] Add to this that he who supplicates the Father to have mercy for the sake of the Son has no other idea of the Lord than as of an ordinary man; for he regards Him as beneath the Father, thus as a man from the mother Mary, who suffered the cross, and because of this there is mercy for man; thence the Lord's Divine is separated from His Human, although there is no such separation in the doctrine of the Nicene Council respecting the Trinity; for this teaches that the Divine and the Human of the Lord are not two but one Person, and that they are like the soul and body in man.

[12] But those who look to the Father, although they acknowledge the Lord's Divine yet do not approach it; for they place it near the Father above the Human of the Lord, and thus they see His Human apart from His Divine, although His Divine is His soul. This is why many at this time confess the Divine of the Lord with the mouth, while but few acknowledge it in heart; and he who does not acknowledge the Divine of the Lord in His Human, and does not look to that in his supplications, cannot have any conjunction with heaven. From this it follows that in this faith, namely, that the Father should have mercy for the sake of the Son, there is no faith in the Lord nor any acknowledgment of His Divine in His Human. This, moreover, is what the Lord foretold to Peter, that at the end of the church He would no longer be acknowledged.

9.

[13] "That consequently the trust and confidence of that faith, which is at this day accepted as the only saving faith, is an empty word." For the trust of that faith is a natural trust, in which there is nothing spiritual, since there is nothing in it of truth and good, which belong to faith and life; when, therefore, that faith is confirmed by the learned, the truth of heaven may be destroyed and man shut out of heaven by such confirmation. In such emptiness the faith alone that is accepted in the churches, or faith separated from goods of life, terminates; and yet this faith, although it is empty, fills the entire theology of the Christian world. For this reason the learned of the church, when they come after death into the spiritual world, are in so many falsities as scarcely to know a single genuine truth. But it is otherwise with those who have not confirmed these falsities with themselves, and have lived at the same time in some measure the life of faith, which is charity. These can be instructed in the truths of faith, and when they have been instructed can be received among the angels in heaven. For it is one thing to believe these falsities with a confirmed faith, thus with the heart, and a wholly different thing to believe them with a faith not confirmed.

10. "That saving faith is wholly different" shall be treated of in what next follows.

Footnotes:

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)

Footnotes: