5248. And changed his garments. That this signifies as to what is of the interior natural, by putting on what is suitable, is evident from the signification of “changing,” as being to remove and reject; and from the signification of “garments,” as being what is of the interior natural (of which presently); hence it follows that what was suitable (signified by the new “garments”) was put on. “Garments” are often mentioned in the Word, and thereby are meant things beneath or without, and that cover things above or within; and therefore by “garments” are signified man’s external, consequently his natural, because this covers his internal and spiritual. Specifically by “garments” are signified truths that are of faith, because these cover the goods that are of charity. This signification has its origin from the garments in which spirits and angels appear clothed. Spirits appear in garments devoid of brightness, but angels in garments that are bright and are as it were made of brightness, for the very brightness around them appears as a garment, as appeared the raiment of the Lord when He was transfigured, which was “as the light” (Matthew 17:2), and was “white and flashing” (Luke 9:29). From their garments also the quality of spirits and angels can be known in respect to the truths of faith, because these are represented by garments, but truths of faith such as they are in the natural; for such as they are in the rational appears from the face and its beauty. The brightness of their garments comes from the good of love and of charity, which by shining through causes the brightness. From all this it is evident what is represented in the spiritual world by the garments, and consequently what is meant by “garments” in the spiritual sense. But the garments that Joseph changed, that is, put off, were the garments of the pit or prison, and by these are signified things fallacious and false, which in a state of temptations are excited by evil genii and spirits; and therefore by his “changing his garments” is signified rejection and change in respect to what is of the interior natural, and the garments he put on denoted such things as would be suitable, and therefore the putting on of things suitable is signified. See what has before been said and shown concerning garments: that what is celestial is not clothed, but what is spiritual and natural (n. 297); that “garments” denote truths relatively lower (n. 1073, 2576); that changing the garments was a representative of holy truths being put on, whence also came the changes of garments (n. 4545); that rending the garments was representative of mourning over truth lost and destroyed (see n. 4763 and what is signified by him that came in, not having on a wedding garment (n. 2132).

836. (Verse 16) And he causeth all, both small and great, rich and poor, free and bond. That this signifies lower and higher, wise and simple, both those who think from themselves and those who think from others, is evident from the signification of all, small and great, as denoting lower and higher, or more common and more eminent; and from the signification of rich and poor, as denoting the wise and simple. That those are called rich who possess much knowledge of good and truth, thus who are wise, may be seen above (n. 118, 236); and that those are called poor who have not the knowledges of good and truth, because they have not the Word, but who, nevertheless, desire them, may also be seen above (n.118, 238). The same is evident from the signification of free and bond, as denoting those who think from themselves and those who think from others. To think from themselves is to consider from themselves whether a thing is true or false, and so to choose the one and reject the other. These are they who are made spiritual by the Lord, and are consequently in the light of heaven, and see from and are led of the Lord; for freedom is to think and live from the Lord, and bondage is to think and live from hell; that these are free, may be also seen above (n. 248, 409, 701, 774). That the Lord, by means of His Divine truth, makes them free, is declared in John (8:32-36). And that the church, when it is in faith from love, is in a state of freedom, but when it is in faith without love is in a state of bondage, and that this is meant by the Lord's words in John (21:18), may be seen above (n. 820). From these considerations it follows, that by bondmen are meant those who do not think from themselves but from others, and who do not perceive whether a thing is true or false, and yet acknowledge that it is true. That these are the bond, when those who think from themselves are the free, is evident from contrast.