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).

7571. And upon every herb of the field in the land of Egypt. That this signifies every truth of the church in the natural mind, is evident from the signification of “herb,” as being truth (of which in what follows); from the signification of “field,” as being the church (of which above, n. 7557); and from the signification of “the land of Egypt,” as being the natural mind (of which also above, n. 7569). That “herb” signifies truth is because the “land” signifies the church, also a “field;” and hence all the produce from it signifies either the truth that is of faith, or the good that is of charity, for these are of the church. By the “herb of the field” is meant all in general that comes from the field, as is plain from the Lord’s parable in Matthew:

The kingdom of the heavens is likened unto a man who sowed good seed in his field, but when the herb sprouted forth and bore fruit, then appeared the tares (Matthew 13:24, 26); where “the herb” stands for the produce of the field. That by “the herb” is here signified the truth of the church, and by “tares” falsity is evident; it is indeed a comparison, but all the comparisons in the Word are from significatives (n. 3579).

In David:

Who causeth grass to sprout forth for the beast, and herb for the ministry of man; to bring forth bread out of the earth (Psalms 104:14); where also “herb” stands for the produce of the field, and by it in the internal sense is here signified truth.

[2] In the same:

In pastures of herb He will make me lie down, unto the waters of rests He will lead me, He will create anew my soul (Psalms 23:2-3);

“pastures of herb” denote the spiritual nourishment which is of the soul, and therefore it is said “He will create anew my soul.”

In Isaiah:

The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is no green thing (Isaiah 15:6).

I will make waste mountains and hills, and I will dry up all their herb, and I will make the rivers islands, and I will lead the blind in a way that they have not known (Isaiah 42:15).

How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein the beasts and the bird shall be consumed (Jeremiah 12:4).

The hind calved in the field, but forsook it, because there was no herb, and the wild asses stood on the hills, they snuffed the wind like whales because there was no herb (Jeremiah 14:5-6).

Be not afraid, ye beasts of my fields, for the habitations of the wilderness are become grassy, for the tree will bear her fruit, the fig tree and the vine will yield its strength (Joel 2:22).

When the locusts had completed the devouring of the herb of the land, I said, O Lord Jehovih, forgive, I beseech Thee; how shall Jacob stand when he is little? (Amos. 7:2.)

Ask ye of Jehovah the latter rain in season; Jehovah will make clouds, and will give them a shower of rain, to a man herb in the field (Zech. 10:1).

The fifth angel sounded, and it was said that they should not hurt the grass of the earth, nor any green thing, nor any tree (Revelation 9:1, 4).

[3] Everyone can see that in these passages grass and herb are not meant, but instead of them such things as are of the church; that by the “herb of the land” and the “herb of the field” is meant the truth which is of faith is plain. Without such a spiritual sense no one would ever know why it should be said, in John, when the fifth angel sounded, that “they should not hurt the grass of the earth, nor any green thing”; nor would anyone know what is meant in Jeremiah, “The hind calved in the field, but forsook it, because there was no herb, and the wild asses snuffed the wind like whales because there was no herb”; nor what is meant in many other passages. From this it is evident how little the Word is understood, and how earthly an idea would be had of very many things contained therein, unless it were known what they signify; at least that there is what is holy in every detail.

4545. And purify yourselves, and change your garments. That this signifies that holiness was to be put on, is evident from the signification of “to be purified” or “cleansed,” as being to be sanctified (of which in what follows); and from the signification of “changing the garments,” as being to put on, here to put on holy truths; for in the internal sense of the Word by “garments” are signified truths. It is very evident that to change the garments was a representative received in the church, but what it represented no one can know unless he knows what garments signify in the internal sense (see n. 2576). As the subject here treated of is the rejection of falsities and the disposition of truths by good in the natural, mention is made of the fact that they were commanded by Jacob to change their garments.

[2] That to change the garments was a representative that holy truths were to be put on, may be seen also from other passages in the Word, as in Isaiah:

Awake, awake, O Jerusalem, put on thy strength, O Zion, put on the garments of thy adornment, O Jerusalem, the holy city; for there shall not continue to come into thee any more the uncircumcised and the unclean (Isaiah 52:1);

as “Zion” is the celestial church, and “Jerusalem” the spiritual church, and as the celestial church is that which is in good from love to the Lord, and the spiritual church is that which is in truth from faith and charity, therefore “strength” is predicated of Zion, and “garments” of Jerusalem; and it is signified that thereby they were clean.

[3] In Zechariah:

Joshua was clothed with defiled garments, and stood thus before the angel; and [the angel] answered and said unto those that stood before him, saying, Remove the defiled garments from upon him; and unto him he said, See, I have caused thine iniquity to pass from upon thee by putting on thee change of garments (Zech. 3:3-4);

from this passage also it is evident that to remove the garments and to put on a change of garments, represented purification from falsities, for it is said, “I have made thine iniquity to pass from upon thee.” It was also for this reason that men had changes of garments, and they were so called (whereof occasional mention is made in the Word) because representations were thereby exhibited.

[4] As such things were represented by changes of garments, therefore where the new temple is treated of in Ezekiel, by which in the internal sense is signified a new church, it is said:

When the priests enter in, they shall not go out of the holy place to the outer court, but there they shall lay aside their garments wherein they ministered, for they are holiness, and shall put on other garments, and shall approach to those things which pertain to the people (Ezekiel 42:14).

And again:

When they go forth into the outer court to the people, they shall put off their garments wherein they minister, and shall lay them aside in the chambers of holiness, and they shall put on other garments, and shall sanctify the people with other garments (Ezekiel 44:19).

[5] Everyone can see that by the new temple and by the holy city and land, here described by the prophet and in the chapters which precede and follow, is not meant any new temple, nor a new city and a new land, for mention is made of sacrifices and rituals as to be instituted anew which nevertheless were to be abrogated; and mention is also made by name of the tribes of Israel dividing the land into inheritances among themselves, which nevertheless have been dispersed and have never returned. Hence it is evident that by the rituals there mentioned are signified spiritual and celestial things of the church, similar to what are signified by the changes of garments when Aaron ministered, in Moses:

When he maketh a burnt offering he shall put on his clothing, and his linen breeches, the ashes he shall put beside the altar. Afterward he shall put off his garments, and shall put on other garments, and shall bring forth the ashes into a clean place outside the camp, and thus shall he make the burnt-offering (Leviticus 6:9-11).

[6] That to be cleansed denotes to be sanctified, may be seen from the cleansings which were commanded, as that they should wash their flesh and their garments, and that they should be sprinkled with the waters of separation. That no one is sanctified by such things, everyone may know who has any knowledge about the spiritual man; for what has iniquity and sin in common with the garments with which a man is clothed? And yet it is sometimes said that after they had cleansed themselves, they should be holy. From this it is also manifest that the rituals enjoined upon the Israelites were holy simply because they represented holy things; consequently that those who were representative did not thereby become holy as to their persons; but that the holiness abstractedly represented by them affected the spirits who were with them, and thereby the angels in heaven (n. 4307).

[7] For of necessity there must be communication of heaven with man, in order that the human race may subsist, and this by means of the church, for otherwise they would become like beasts, devoid of internal and external bonds; and thus each would rush without restraint to accomplish the destruction of others, and they would annihilate each other. And as at that time this communication was not possible by means of any church, it was therefore provided by the Lord that it should be miraculously effected by means of representatives. That sanctification was represented by the ritual of washing and cleansing, is manifest from many passages in the Word, as when Jehovah came down upon Mount Sinai, He said to Moses:

Sanctify them today and tomorrow, and let them wash their garments, and be ready against the third day (Exodus 19:10-11).

In Ezekiel:

I will sprinkle upon you clean waters, and ye shall be cleansed from all your uncleannesses, and I will cleanse you from all your idols, and I will give you a new heart, and I will put a new spirit in the midst of you (Ezekiel 36:25-26); where it is manifest that “sprinkling clean waters” represented the purification of the heart; thus that “to be cleansed” is to be sanctified.