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).
Matthew 20:1-16
1
For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.
2
And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.
3
And he went out about the third hour, and saw others standing idle in the marketplace,
4
And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.
5
Again he went out about the sixth and ninth hour, and did likewise.
6
And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?
7
They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.
8
So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.
9
And when they came that were hired about the eleventh hour, they received every man a penny.
10
But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11
And when they had received it, they murmured against the goodman of the house,
12
Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.
13
But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?
14
Take that thine is, and go thy way: I will give unto this last, even as unto thee.
15
Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?
16
So the last shall be first, and the first last: for many be called, but few chosen.
Arcana Coelestia #2362
2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of “daughters,” as being affections (see n. 489-491). Their “not having known man” signifies that falsity had not contaminated them; for “man” [vir] signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (see n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the “daughter of Zion,” and also the “virgin daughter of Zion;” but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the “daughter of Jerusalem.”
[2] As in Isaiah:
The virgin daughter of Zion hath despised thee, hath mocked at thee; after thee hath the daughter of Jerusalem shaken her head (Isaiah 37:22; 2 Kings 19:21).
In Jeremiah:
What shall I liken to thee, O daughter of Jerusalem; what shall I equal to thee, and comfort thee, O virgin daughter of Zion (Lam. 2:13).
In Micah:
Thou, O tower of the flock, the hill of the daughter of Zion, even to thee shall it come, and the former dominion shall come, the kingdom of the daughter of Jerusalem (Micah 4:8).
In Zephaniah:
Shout, O daughter of Zion; make a loud noise, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem (Zeph. 3:14).
In Zechariah:
Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold, thy King shall come unto thee (Zech. 9:9; Matthew 21:5; John 12:15).
[3] That the celestial church, or the Lord’s celestial kingdom, is called the “daughter of Zion” from the affection of good, that is, from love to the Lord Himself, may be seen further in Isaiah (10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Psalms 9:14). And that the spiritual church, or the Lord’s spiritual kingdom, is called the “daughter of Jerusalem” from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15). Both of these churches and their characteristics have been treated of many times in Part First.
[4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a “virgin,” as in John:
These are they who have not been defiled with women, for they are virgins; these are they that follow the Lamb whithersoever He goeth, for they are without spot before the throne of God (Revelation 14:4-5).
That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Leviticus 21:13-15; Ezekiel 44:22).
[5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: “Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything,” nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord’s Divine and Holy perceive from the enjoyment of them.
