THE

Leviticus Chapter 1

Summary of the Spiritual Sense

1. The Lord must be worshiped from natural and spiritual good together, vers. 1-2.
2. But worship is first from natural good, or affection, in the order of time, vers. 3-9.
3. Secondly, it is from spiritual affection, vers. 10-13.
4. And thirdly, from the same affections on a lower plane, vers. 14-17.

1.  Ever since the inspired books of the Old and New Testaments were written, there has existed, more or less, a conviction that, besides their literal, grammatical, or historical meaning, they contain a hidden meaning descriptive of spiritual and eternal realities. It is now pretty generally admitted that the early chapters of Genesis are not historical; and this being so, it follows that they must necessarily contain such a hidden meaning. The books of the Word also, which are manifestly historical, yet contain many statements which afford evidence that they involve very much more than history. Abraham, Isaac, and Jacob, with Joseph and his brethren, were not only real persons whose lives are recorded in the books of Genesis and Exodus, but they are also representative characters; and only by admitting this can we properly understand many things that are said of them. Who cannot see, for example, that Abraham's exchange with Jehovah as recorded in Gen. xv. - xviii. contains some underlying spiritual teaching, and that his offering up of Isaac as in Gen. xxii. does the same?

   But besides this, the later books of the Word show this truth concerning the former books and concerning themselves in a remarkable way; and thus the Word itself affirms of itself, that it contains a Divine and spiritual sense. For in Psalm 78:1, we read : "Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in a parable, I will utter dark sayings of old;" and then follows in the rest of the psalm a brief recapitulation of the history of the children of Israel, thus proving that the whole of that history, in the Word, is parable as well, and therefore contains an inner sense. But not only so. There are some passages which plainly indicate also that the laws of Moses have a spiritual as well as a literal signification. Take, for example, the following from 1 Sam 15:22: "Has the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams"; and this taken in connection with what is said in Isaiah 1:11-20, and in Matt 23:23, clearly shows that the laws of Moses as well as the sacrifices are parabolic.

   And lastly, that the inspired books involve an internal sense both in general and in particular, is more especially evident in the Gospels and in the Apocalypse. Hence we are told that not only is the testimony of Jesus the spirit of prophecy, but that the whole Word treats of Him in its inmost sense, and that this sense was made known to the disciples by the Lord on the occasion of His resurrection so that they might understand it (Rev 19:10; Luke 24:27, 45). It is not surprising, therefore, that the early Christians who lived in the centuries immediately following the time of the Apostles, should have believed that the Scriptures contain an internal sense, and that we have evidence in their writings of this fact. Let one or two examples be given. Ignatius says (on Psalm cxviii., sect. 26): "The law of God is spiritual, and they have not the true law who do not take it spiritually." Augustine declares that "They who take the writings of Moses according to their literal sense do not desire to be learned in the kingdom of heaven " (contra Faust, lib. xii. cap. 4). And Origen says, speaking of the Rites and Ordinances of the Mosaic Law: " Unless they be all of them taken in another sense than the literal... they are a greater stumbling block, and tend more to the subversion of the Christian religion than to its advancement and edification" (in Levit., cap. vii). Also in another part of the same commentary on Leviticus (cap. iii) he says: "The laws of the sacrifices which are given in this book of the Law, are to be fulfilled according to their spiritual meaning; for no man having right or sound reason, can admit that rams, and goats, and calves are fit offerings for an immortal and incorporeal God."

   Now, from the foregoing observations, the intelligent mind will be prepared to acknowledge not only that there is an internal sense in every part of the Word, but also that the expositions of that sense given in his great work entitled Arcana Coelestia, by Emanuel Swedenborg, who declares himself to be the Herald of the Second Coming of the Lord, and the appointed instructor of mankind in the Doctrines of the New Christian Dispensation (TCR 779), are a genuine revelation from the Lord, not only demonstrating the truths of the Spiritual Sense, but also the universal Law of Correspondences between natural and spiritual things, according to which the Word has been constructed, and could only be constructed, by the Lord Himself. And further, when it is clearly seen that the genuine Internal Sense of the Word can be everywhere correctly evolved from it by the application of this universal law in every one of the inspired books from beginning to end, then also it will be seen that the Divine Mission of the Seer of the New Dispensation is genuine and true, and that those who have faithfully followed him in their teachings have established themselves on a safe and sure foundation; because through this same Law of Correspondences the Lord teaches every man spiritual truth from the Word (TCR 780).

   The spiritual instruction, therefore, given now in a regular and uninterrupted series, of the books of Leviticus, Numbers, and Deuteronomy, is proved entirely from the Arcana Coelestia, and is necessarily dependent not only upon the particular correspondences there explained, but also upon the general and particular spiritual laws and principles therein abundantly illustrated.

   With these introductory remarks, let us now proceed to the exposition of our first verse. By the Lord, or as it is in the Hebrew, by Jehovah, is specifically denoted the Divine Being as to His Love, 2001; by calling is denoted influx, 6840; by Moses is represented Divine Truth, or the Word, 7010, 6752; speaking also denotes influx, will, and thought, 2951; by the tent of meeting are denoted the three heavens, 3540³; and by saying is denoted perception, 1791, 1822.

   Let it be observed here that what, in the literal sense, is said in application to particular persons and places, in the internal sense, is to be understood of all men and states. Life flows in from the Lord both immediately, and mediately through the heavens, with all men; influx is from Divine Love, and by Divine Truth; it therefore manifests itself in man as affection and thought; and thence he has perception in various degrees according to his state. How very much, then, is involved in the words we are considering! The Lord is continually appealing to every one of us in the threefold manner here indicated by the expressions calling, and speaking, and saying; and we are never without directions from Him as to how we ought to feel, to think, and to act from our highest and best perceptions. But before proceeding to the next verse, it will be well for us to pause and consider carefully whether we have a comprehensive and clear idea of Jehovah or the Lord? What is the idea possible for us?

   According to the Hebrew, the word for Jehovah is derived from, or is a variation of, that which means the Being Who was, and is, and is to be, that is, the Self-existent and Eternal Divine Being of Whom, in His Infinite perfection no idea can be formed (Exod 3:14); and this may be why some say that He is "without body, parts, or passions"; but, at any rate, it certainly is why even the Word itself declares concerning Him: "No man has seen God at any time" (John 1:18). But this is not all that the word Jehovah means. For we read (Isaiah 43:10, 11), "Before me there was no God formed, neither shall there be after me. I, even I, am Jehovah; and beside me there is no saviour." Here, observe, we are first taught that the Lord always was a "God formed," because that which is self-existent, or Life Itself, must be the most substantial of all beings, and substance without form or quality is impossible. But of course this one only substance is not that of which we are conscious; it is Infinite and Divine. Secondly, these words teach us that this "God formed," and yet beyond our comprehension, is the same God that would afterwards be formed and become a saviour in the lower degrees of life of which we are conscious. For all the old prophecies of the Word confirm the statement here made, that Jehovah Himself would become, in the fullness of time, the Redeemer and Saviour. One or two passages in proof will suffice.

   "And it shall be said in that day, Lo, this is our God; we have waited for Him and He will save us: this is Jehovah; we have waited for Him, we will be glad and rejoice in His salvation" (Isa 25:9). Again: " Behold the days come, says Jehovah, that I will raise to David a righteous Branch, and He shall reign as king and deal wisely, and shall execute judgement and justice in the land... and this is His name whereby He shall be called, Jehovah our righteousness" (Jer 23:5). And again, we read: "1 am Jehovah your God: them shall know no God but me; for there is no saviour beside Me " (Hos 13:4). And when we add to these the passages in the New Testament which confirm them, then we see that Jesus Christ our Lord was, and is, Jehovah manifested, and therefore that the true idea of God is that of an infinitely glorious Divine Man in whose single person is embodied the Father, Son, and Holy Spirit, or the whole Divine Trinity, according to the words of Paul (Col 2:9), that "in Him dwells all the fullness of the Godhead bodily." For it is said of Him: "You shall call His name Jesus, for He shall save His people from their sins " (Matt 1:21); that He is "Immanuel," or "God with us" (Matt 1:23); that He is "Lord of all" (Acts 10:36); that "He was manifest in the flesh" (2 Tim 3:16); that He is the very image (or form) of the Divine substance (Heb 1:3); that, from His Divine, He has all power in His Human Nature (Matt 28:18); that His Name is the name of the Father, Son, and Holy Spirit (Matt 28:19; Acts 19:5); and that His Human Nature is the manifestation of His Divine (John 1:18). No wonder, therefore, that He says of Himself: "Before Abraham was I AM" (John 8:58; Exod 3:14); "He that has seen me has seen the Father" (John 14:9; Isaiah 9:6, 7); "Except you believe that I AM, you shall die in your sins" (John 8:24); and "I am Alpha and Omega, says the Lord God, which is, and which was, and which is to come, the Almighty " (Rev 1:8). And when we add that He says also, "The Father abiding in Me does His works (John 14:10); and that "He breathed on His disciples and says to them, ' Receive you the Holy Spirit'" (John 20:22), then we may see that the Father or Divine Nature is in Jesus as the soul in the body; that the Son, or Human Nature, when glorified, is the full manifestation of the Father in One Divine Person; and that the Holy Spirit proceeds from Him alone. And thence we may further see that this is the only true idea of the otherwise incomprehensible Jehovah; and that if it is not received, then there remains of Him either a perverted and grotesque idea or no idea at all. And further still, in order to complete this argument, let it be remembered that man is created in the image and likeness of God (Gen 1:26, 27), from which it follows that God Himself must be essentially and substantially Man in first principles; that indeed, otherwise, He could not have become, in the fullness of time, a Man in last or lowest principles; that His Human Nature, therefore, assumed in the world, was, essentially and substantially, derived from His Divine; that there can be no such thing as abstract power, wisdom, and love either finite or infinite, and consequently no such thing as abstract Omnipotence, Omniscience, and Omnipresence (Matt 28:18-20); that one essential of the Divine Trinity cannot be separated from the rest without the destruction of the whole; and that without the Divine Human in all the degrees of life and substance, the Universe spiritual and natural, could neither have been created, nor could it continue to exist.

2.  This appears from the signification of speaking as denoting influx, 2951; of saying as denoting perception and thus instruction, 1791, 1822; of Israel as denoting the Spiritual Church, 3654; of offering an oblation as denoting the acknowledgement of the Lord and worship, 349, 922; and of cattle of the herd and of the flock as denoting natural and spiritual affections respectively, 5913, 6126.

   The three main things in the spiritual sense of this verse are that influx and consequently revelation is mediate as well as immediate; that the worship of the Lord must be in freedom; and that worship consists essentially in the acknowledgement of the Lord, and the devotion to Him of the affections of the heart. The Lord did not speak to the Israelites immediately, but through Moses and from the tent of meeting. No one can receive the influx of the Divine life, or love, or good, except by means of Divine Truth, because love has no quality except by truth; and truth is without life except it be from good; also the truth as received by the internal man, in its descent, must be accommodated to the state of the external man. And, again, of what value is worship if it be forced? The Israelites were not compelled to offer their burnt offerings and sacrifices to the Lord. And lastly, who does not see that love itself is free, and is the essential of all worship both natural and spiritual? To worship the Lord truly is to love Him with all the heart and with all the soul inwardly and outwardly.

   But an important question here naturally arises. In the remarks on the previous verse it is shown that the Lord is a Divine Person, because there can be no such thing as abstract power, wisdom, and love, and some may therefore imagine that to love the Lord is to adore Him as to His person supremely, without regard to His essence. But this would be a great error. It is true that we cannot think rightly of God unless we think of Him as a Divine Person; but it is also equally true that we cannot worship or love Him simply as a person. On the contrary, we must worship or love Him first as to His essence, and thence as to His person. And thus It will be seen that to love the Lord chiefly means to love, the good and the truth which constitute Him, and to acknowledge that whatever we have of good and truth, or of affection and intelligence is continually in us from Him. And this is how it is to be understood that we are to devote our natural and spiritual affections to His service. We must, in short, love Him because He has first loved us, and is willing to impart eternal life and happiness to us, when we reciprocate His love by rightly using the affections and powers we receive from Him.

3.  This is true, because a burnt offering denotes Specifically worship from love, and sacrifices worship from faith, 8680; an offering of the herd denotes worship from natural good, 5913, 6126; burnt offerings also denote full devotion to the Lord, or full sanctification, 2776; the male denotes truth, 725; without blemish, denotes purification from falsity and evil, 7837; the door denotes the acknowledgement of the Lord, 2356; the tent of meeting denotes the heavens, 3540; and to be accepted by the Lord, denotes reception on account of purification, 9506¹.

   The points to be particularly noted in this verse are, that there is no genuine worship of the Lord except by means of the truths of the Word and purification from evil. How common is the remark at this day that if a man's heart is only right, it is not of so much consequence what his doctrine is! But here we learn that some-thing more is required in the worship of the Lord than affection; there must also be genuine truth or doctrine. For how can an affection be devoted to Him while it is contaminated by falsity of doctrine, by impurity of motive, or by any action carrying with it any thought of self-righteousness or merit? No, indeed! The natural good from which we worship must be good received from the Lord through our previous reception of truth, and its application to life in the work of repentance. Our offering must be "a male perfect, or without blemish." And then again, this true worship involves something more. It is not enough that we should abstain from the outward act of sin by the influence of the Truth; we must also acknowledge the Lord as the door (John 10:7-9); and we must be fully persuaded that it is by His influence through the heavens, that is, by the operation of the Holy Spirit flowing into us, even immediately, or in accommodation to our state, that we can have my power to worship. For wherever there is mediate influx, there also is that which is immediate, 7004, and by it the Lord keeps all things both generally and as to the most minute particulars in due connection and order. He, indeed, is willing constantly to receive worship from every one; but it cannot be grateful and acceptable to Him, unless there is internal purification as well as external.

4.  The proofs here are, that the hand signifies power, 878; that laying the hand upon the head of the offering, signifies the communication of power from the Internal to the External, 10023; and that being accepted, to make atonement, signifies what is grateful and well pleasing to the Lord, because thereby evil is removed and conjunction with the Internal is effected, ver. 3; 10042.

   The meaning of the Hebrew word here translated atonement, or to make atonement, is to be a covering for sin; and it is said to have three significations, namely, "to expiate for sin, to appease anger, and to avert calamity." Now it may help us to understand this rightly, if we ask ourselves what it really is that affords a covering or expiation for sin, that appeases anger, or that averts a calamity? The answer, in the literal sense, is, of course, the burnt offering, and in the spiritual sense the natural good affection denoted thereby. And can we not see, in truth, that there can be no other covering or atonement for sin than good of different degrees and of various qualities received from the Lord? Yea, can we not see when we have loved and practised any particular evil, and have afterwards repented of it by shunning it as a sin against God, that nothing could be a covering for it or remove it but the acknowledgement and reception of the opposite good? This consideration, therefore, shows us the true spiritual meaning of burnt offerings and sacrifices. They denote the consecration of our good  affections to the service of the Lord in all the duties of a holy life; and we have now to see how this devotion is a covering for sin, an appeasing of anger, and the averting of calamities. It has been too commonly believed that the covering or atonement for sin was the sacrifice or death of Christ, considered as a punishment inflicted upon Him for the sins of all mankind. But this error is rapidly disappearing before the light of the New Age. It is impossible that sin can be covered or removed by punishment merely, whether it be that of the sinner himself or any substitute for him. It is well  known that punishment does not remove evil, although it may repress it. Only the real work of repentance can do that. And certainly the punishment of another for any man's sins, even though that other should be the Lord in His Human Nature, cannot effect this. Hence the prophet Isaiah says: " We did esteem him stricken, smitten of God and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His blows we are healed" (Isaiah 53:4, 5). That the Lord suffered for man in redeeming him is true; but it is not true that His sufferings and death were, in any sense, a punishment inflicted upon Him by evil men and spirits or by the Father. Again we say, No, indeed! On the contrary it was because He "so loved the world" (John 3:16), that He submitted, as to His Human Nature, to the sufferings He endured, which were not only natural and physical, but involved mighty conflicts against all the powers of darkness. And this He did in order that He might deliver man from the absolute dominion of evil, by preserving in him perfect freedom of choice between evil and good; and thus, in the very grandest sense, was and is the Divine Love, a covering or atonement for man by the removal of evil from him! For, by the work of Redemption, evil is for ever prevented from taking away this liberty of man, and is, in this sense, for ever covered, or removed, hidden and rendered quiescent. But also, what is true in the grandest sense is true as to each individual, with the exception, that while the Lord absolutely preserved man's liberty, and expelled all the maternal life, with its tendencies to evil, from His Human glorified, man's evils remain with him to eternity, but are so covered or quiescent by his prevailing state as to good in the regenerated, that they cease to appear or to trouble him, 868. Thus, then, we see what is meant in this verse and elsewhere in the Word by the covering or atonement both in its universal and particular sense (2 Cor 5:18, 19).

   But secondly, how can this atonement be an appeasing of anger? Can we possibly conceive that there is anger in the Lord, or that such anger requires to be appeased by the sufferings of men? By no means. For the infinitely perfect Lord cannot be angry, according to His own words when He says: "I, Jehovah, change not; therefore you, O sons of Jacob, are not consumed" (Mal 3:6); and when we read, "Vengeance is mine and recompense" (Deut 32:35), we are to understand the mercy of the Lord which provides for the salvation of man, even by the permission of suffering and punishment, and by the appearances of truth in the Word through which anger, wrath, and vengeance are attributed to Him, 6997. Hence, then, anger signifies the aversion of man from the Lord, and the aversion of the external or natural man from the internal, which produce the appearances of anger; and therefore the way in which anger is appeased in the atonement is by bringing man into harmony with the Divine Love, and the external man into harmony with the internal, through the rejection of evil from a principle of love and the consequent communication and reception of good.

   And thirdly, how are calamities averted by the atonement mentioned in the verse before us, and so frequently in other places? This may be easily understood by the simple consideration that it is in the very nature of evil to produce mischief, and of good to do the contrary; so that it is no wonder that calamities should overtake the wicked, and that they should be averted through the reception of good. And if we apply this principle to the kind of good denoted by the burnt offering of the herd, it is evident that when men devote the natural affections and powers which the Lord has given them to merely selfish and worldly purposes, they must expect the calamities that inevitably follow; and also that when they devote them to the Lord according to the internal sense of these verses, they will turn aside those calamities and have conjunction with the Lord, through the conjunction of the external with the internal man as here described. And let it be observed here, that the remarks now made will serve to illustrate much that follows in this and the other chapters of the book of Leviticus.

5.  This is thus proved: The killing of the bullock, denotes preparation, by self-denial, for the worship of the Lord from the good of innocence in the natural man, 10024, 9990; the sons of Aaron the priest, denote truths derived from good and conjoined therewith, 9946; presenting the blood, denotes the acknowledgement that charity is from the Lord, 10227, 1001; sprinkling the blood round about upon the altar, denotes the conjunction of truth with good externally and internally, 10047; and at the door of the tent of meeting denotes, "in order to gain admission to heaven," 2356, 3540³.

   It is interesting to notice in this verse the double signification involved in the slaying of the animals offered in the sacrifices. On the one hand there is the rejection of the old or merely natural life, and on the other the putting on of the new or higher life. For it is evident that, in the course of regeneration, we must put off the "old man with his doings," and put on the "new man " (Col 3:9); and the sacrificed animal has its correspondence in both aspects. Essentially it denotes the new and higher life; because only this can be devoted to the Lord; but relatively it signifies the old and lower life by the rejection of which preparation is made for the reception of the perfect life; as for the soul that sins, it shall die, daily or continually, by the rejection of what is good; but the soul that repents shall also die daily by the rejection of what is evil (Ezek 18:20; 1 Cor 15:21). And this cannot be, apart from man's own co-operation by the steady practice of self-denial. Also, again we see how essential the truths of the Word derived from good, represented by the sons of Aaron, are in this work of regeneration; how these truths have their power from good; and how they acknowledge charity, and the necessary conjunction of truth with good, in the attainment of the heavenly life.

6.  This is evident, because by flaying a burnt offering, or by removing the skin, is denoted the separation of falsity in ultimates, 10036; and by cutting the animal into its pieces is denoted the arrangement of truths in order under good, or the arrangement of inferior good in order under that which is superior, 10048.

   Here it is to be particularly observed, that no directions were given concerning the offering of the sacrifices which do not involve some necessary part in the work of man's regeneration. For no one can imagine that such directions were given by revelation from heaven, simply because there was any value in them as outward acts of worship only. As we have already seen, the Lord does not desire such worship (Ps 40:6-8); much less, then, could He desire the minutiae of it. But nevertheless, each particular part of the ceremonial was intended to signify and represent some indispensable part of true spiritual worship, and thus of the true heavenly life. And of these certainly the removal of falsities, and the orderly arrangement of good and true affections are not the least. But this is the work of the Lord alone. It is only He who can in reality do either the one or the other while man co-operates. How often in the course of our religious experience have we not longed for such deliverance, and for such a state of perfection as this! And yet, although we have, it may be, sincerely endeavoured to realize them, it seems to be all in vain; so that not one of us can say, "1 am free from error, and perfect externally and internally." Here, however, we are assured that it must be; and therefore we may rest satisfied that it will be. Our apparently imperfect efforts will finally be crowned with success; and if we cannot see how it is that each day's work in life contributes to this end, we may yet take consolation, and know from the Word the reason why. It is that all through our probationary state the "tares" and the "wheat" in us must both grow together (Matt 13:30). We cannot ourselves tell truly, in this matter, where we are; our state may be much better than we feel or think, or it may be much worse; but certain it is that we must do each day's work with care and diligence, and that if we endure to the end we shall be saved. And then when the right time comes the "tares" will disappear; the "wheat" will be gathered into the barn; there will be an orderly arrangement of all our states; our associations with those who most resemble us will be just and true; and we shall indeed, according to our degree, be perfect, even as our Father Who is in heaven is perfect.

7.  This is demonstrated as follows: the sons of Aaron represent truths derived from good and conjoined therewith, 9946; fire signifies love, 934; the altar also signifies the worship of the Lord as to Divine Good or Love, 9964; and the wood laid in order signifies the good of merit, 2784.

8.  By Aaron's sons the priests, are denoted truths derived from good and conjoined therewith, 9946; by the placing of the pieces in order, are denoted the arrangement and distinction of truths and goods according to Divine Order, 10048; by the head, are denoted inmost things, specifically as to truth, 10048, and by the fat the same specifically as to good, 10033; by the wood, is denoted the good of merit, or man's action as from himself in which is the tendency to claim merit, 2784; by fire, is denoted love to the Lord, 934; and by the altar, is denoted worship, 9964.

9.  Here, by the inwards, or the intestines, are denoted lowest things, and thus sensuous feelings and thoughts exterior, by the legs are denoted "the exteriors which are of the natural man," and thus sensuous feelings and thoughts interior, 10049, 10050; by washing is denoted purification, 3147; by burning the sacrifice upon the altar, is denoted the devotion of the whole natural man to the Lord in worship from pure love, 10052; by an offering made by fire, is also denoted worship from pure love, 10055; and by a sweet savour to the Lord, is denoted what is grateful and acceptable, and productive of heavenly rest and peace, 10054.

   It is evident from the literal sense of this verse that these particulars must contain the internal sense according to the proofs, because no other worship can be a "sweet savour," or "an odour of rest " to the Lord but real worship which is expressed in a perfect life of obedience to Him springing from love and directed by an enlightened faith. And it is to be remembered here that what, in the internal sense, has reference to the regeneration of man, in the supreme sense relates to the glorification of the Lord, as all that is said in the references clearly shows. But see more especially 10053; and observe, that as the glorification of the Lord consisted in the union of the Human with the Divine, so the regeneration of man involves the conjunction of the External with the Internal, and thus, as it has been said, the devotion of the whole man to the Lord, namely, the natural man signified by a bullock as well as the spiritual man signified by a ram.

10.  This is evident, because animals of the flock denote spiritual affection, 5913, 6126; sheep denote charity, and goats the faith of charity, 4169; a burnt offering denotes full devotion or consecration to the Lord, 2776; a male denotes truth, 725; and without blemish denotes purified from evil, 7837.

11.  This appears from the signification of killing the animal as denoting preparation for spiritual worship, 10024, 4169; of the side of the altar northward as denoting truths adapted for the purpose, 9499, 9648; of Aaron's sons the priests as denoting truths derived from good and conjoined therewith, 9946; and of sprinkling the blood on the altar round about as denoting the conjunction of truth with good, and thus the acknowledgement that spiritual good or charity is from the Lord, 10047.

12.  By cutting the animal in pieces is denoted the arrangement of truths in order under good, or the arrangement of inferior good in order under that which is superior, 10048; by the head are denoted inmost things specifically as to truth, 10048, and by the fat the same specifically as to good, 10033; by laying the pieces in order is denoted the actual arrangement of inferior things under superior; while by cutting the animal in pieces is denoted preparation for such arrangement, 10048; by the wood is denoted the good of merit, 2784; by fire is denoted love, 934; and by the altar is denoted worship, 9964.

13.  Here again, by the inwards, or the intestines, are denoted lowest things, and thus sensuous feelings and thoughts exterior, by the legs, are denoted the exteriors which are of the natural man, and thus sensuous feelings and thoughts interior, 10049, 10050; by washing is denoted purification, 3147; by burning the sacrifice upon the altar is denoted the devotion of the whole spiritual man to the Lord in worship from pure love, 10052; by an offering made by fire is also denoted worship from pure love, 10055; and by a sweet savour to the Lord is denoted what is grateful and acceptable, and productive of heavenly rest and peace, 10054.

14.  This is evident, because birds signify spiritual things which relate to faith or truth and thus to the understanding, 1826; and turtle-doves and young pigeons signify exterior things and interior things, and thus truth and good, respectively, 1827; and they also signify the innocence which must be involved in a state of worship which is denoted by them, 10132.

15.  This is also evident, because the priest bringing the sacrifice to the altar, denotes the worship of the Lord from good, 9946, but in this case good adopted as a principle or rule of life, and not good actually, since it has relation to the birds which denote what is of the understanding, 1826; because to wring off the head, denotes that there is not permanent conjunction with the Lord by worship from the understanding only, or from the principle of good only, 8079; because to burn the head upon the altar nevertheless, denotes that still this worship is sanctified inmostly by the influence of Divine Love, 10052; and because to drain out the blood at the side of the altar, denotes that charity is acknowledged to be from the Lord, but only in an external way, 1001, 10227, 9648, 9499.

16.  This is true, since to take away the crop with the filth thereof, signifies to separate falsities and evils from such worship, 4883, 5174; and to cast it beside the altar on the east part in the place of the ashes, signifies the rejection of such falsities and evils. For to cast out, denotes to be exterminated or rejected, 2657; beside the altar, denotes from any connection with worship, 9964; the east denotes good, but here in the opposite sense evil, 7679; and the place of the ashes, denotes a state where falsities are conjoined with evils, ashes denoting falsities, and the east denoting evils, 7519, 9723. And this is a state of condemnation from self-love and its ultimate defilements.

17.  This may be seen from considering that rending the bird by the wings thereof, but not dividing it, denotes no parallelism and correspondence with the Lord in such worship, but only a preparation for it, 1832, 4171, because the rending, like the killing, was a part of the preparation of the bird for sacrifice, and also denotes the suffering and temptation brought about by indulgence in evils through the misunderstanding or perversion of the truth, as the last reference given clearly shows; because rending it by the wings, denotes that thus the power of faith is weakened by giving way to evil, but strengthened by overcoming the temptation through acknowledgement of the Lord and resistance to evil in consequence, 8764; and because there cannot be so genuine a worship of the Lord from a principle of good as there can from good itself, since real good, or the real love of good only, gives correspondence with the Lord, and brings the external man into harmony with the internal, 1832. But nevertheless this imperfect worship is accepted by the Lord, as the rest of the verse shows, in order that it may lead up to genuine spiritual devotion. For by the burning of the offering is represented conjunction with the Lord, and the conjunction of faith with charity, 10052; by the wood is denoted the action of man as from himself in which there is the tendency to claim merit, 2784; by fire is denoted love to the Lord, 934; and by a sweet savour, or an odour of rest to the Lord, is denoted what is grateful and acceptable in worship and productive of heavenly rest and peace, 10054. And thus imperfect worship is consecrated by the prevailing state of good or love in which the worshiper is inmostly.

     

Taking now a brief review of this chapter, we may observe that its general subject is the worship of the Lord; that this worship must be from natural and spiritual affection combined, that it is first from natural affection; secondly, from spiritual affection; and thirdly, from the same affections on a lower plane.

The internal sense first states that natural and spiritual worship are combined, because the Lord's operation, in regeneration, is from the inmost through the spiritual, into the natural degree; and then it describes natural and spiritual worship, successively, because according to man's experience, he begins his life in the natural degree, and afterwards becomes spiritual. But since the natural man is internal and external, and also the spiritual, therefore the worship of the external man or his first conscious natural and spiritual life is also described.

Next we learn the requirements for the true worship of the Lord, which, generally considered, are the same in different degrees. And the first essentials named are exceedingly important. There must be truth and there must be purity; truths, in fact, which reveal man's impurity, naturally, and then the work of repentance by which purity comes. But these, by themselves, are not sufficient. There must be conjunction with the Lord by the sincere acknowledgement of Him, and of His operation through the heavens. After this it follows in order that, from the Lord, there is the powerful influence of the internal man upon the external, producing the reconciliation or agreement of the two, which is said to be acceptable to the Lord, because the worship of the external separate from the internal cannot be so; and therefore there must be preparation for this by the rejection of the corrupted "old " life, so that good and truth conjoined may be fitly and fully manifested. But there is a peculiarity here which requires notice. The preparation for spiritual worship is distinguished from that for natural worship in this description, by its being said to be by truths adapted for that purpose. Now it may occur to the thoughtful student that surely this is the case also with preparation for natural worship, although this statement is not found in verse 5. we have to consider, therefore, why it occurs in verse 11. The reason appears to be that the more interior our worship is, so much the more is it seen to be from an enlightened mind, as well as from a loving heart. The spiritual man sees truths more clearly than the natural man. But still preparation for worship never can be otherwise than obscure, when compared with worship itself; and therefore this obscurity is also named. The animal representing worship was killed on the side of the altar northward; and "northward," as the reference (9648) shows, denotes obscurity as to truths. But for further illustration of this interesting point see also 9736, 10185.

We learn, in the next place, however, that there are three other requirements for true worship. Not only must evil and falsity be removed from the heart and understanding, but from the life also; and then follows a distinct and orderly arrangement of all man's powers by the Lord, with the complete purification of all sensuous feelings and thoughts, so that the natural man in its entirety may be devoted without hindrance to the service of the Lord.

And lastly, what happens to the affections must happen to the intellectual powers, as described at the end of the chapter. In fact, the same general process again appears, under other and exactly appropriate symbolism, the chief truths made manifest being the subordination of the understanding to the will, and of the external man to the internal; the impossibility of conjunction with the Lord, through the understanding alone, or through faith alone; and the inevitable result, namely, that the understanding must not only be subordinate, but must also be in complete harmony with the will, in the holy life of worship which consists in doing justly, loving mercy, and walking humbly with our God (Mic 6:8).

Leviticus Chapter 2

Summary of the Spiritual Sense

1. The worship of the Lord from the highest degree of celestial love is described, vers. 1-3.
2. Then follows a description of worship from interior celestial love, or charity to the neighbour, showing how it is connected with that from the highest celestial good, which is pure love to the Lord, and the lowest, ver. 4.
3. A similar description of worship from celestial good in the Internal of the Natural succeeds, accompanied by an account of the arrangement of truths there, and of the influx of inmost celestial good, vers. 5-6.
4. And lastly, worship from the External of the Natural is described, showing that it is similar to worship from higher loves, but is in a lower degree, ver. 7.
5. It is then shown that celestial worship in all these degrees and ways involves certain particulars, namely: the power to worship must be ascribed to the Lord; it must be acknowledged to be from celestial good inmostly derived from Him; and it must be exercised from Him. Also the worshiper will realize the conjunction of truth with good as from himself; he will be able to devote his life to the service of the Lord; he will experience a state of heavenly joy and peace; he will be able to appropriate good and truth; and he will worship the Lord from pure love, vers. 8-10.
6. Again this worship of the Lord must be free from falsity; it must not be vitiated by merely natural delight; such imperfect worship only appertains to preparatory states; and in all worship there must be the mutual desire of truth for good and of good for truth, or in other words, every one who really loves the truth will desire also to be good, and all who sincerely desire to be good will also long for the truth, vers. 11-13.
7. And also, during such worship, in preparatory states, it will be from natural good, and truth influenced by celestial good, and involving the sincere acknowledgement of the Lord, vers. 14-16.

1.  This is proved by considering that a meal offering denotes celestial good, 4581; that fine flour denotes truth from good, or truth from love, 9995; that oil denotes celestial good, 2177; and that frankincense, from its odour, denotes a grateful perception, 2177, 9993.

   After the description, in the previous chapter, of natural and spiritual worship, we have in this, that of celestial worship, according to the order of the three heavens; and the distinction between these three is the same as that between obedience to the Lord from a sense of duty, from an affection for the truth, or from the love of good. Or to express it in a more popular way, natural good, in worship, is obedience to the laws of Divine Order because it is so commanded in the Word; spiritual good is obedience from charity to the neighbour; and celestial good is obedience from love to the Lord.

2.  This is thus demonstrated: the sons' of Aaron the priest denote truth front good, 9946; bringing the offering therefore to them, denotes that celestial worship is by truth from good, and is acknowledged to be so, 10227; to take a handful denotes that the act of  worship is with full power, 7518; burning the handful upon the altar, denotes the consecration of the heart to the Lord, by the conjunction of truth with good from pure love, 10052; a memorial denotes the quality of worship as to truth, and it also denotes remembrance, 6888; and a sweet savour to the Lord, denotes a state of heavenly joy and peace, 10054.

   In connection with these two verses it will be well to consider more particularly what is said in the Arcana Coelestia concerning the meal offering. In the first reference given, 4581, and also in 10079, it is shown that it signifies celestial good; and it is stated in the latter that while the sacrifices of animals were not commanded but permitted, because they were not well pleasing to the Lord, or in the heavens, the meal offering was well pleasing; also that whereas, generally speaking, they both denoted celestial good, yet specifically the flesh of the sacrifices denoted spiritual good, while the bread of the meal offering denoted celestial good, from which it evidently appears that the meal offering had, relatively, a higher signification than the sacrifices. But in 2177 a different interpretation is given; for we there read that while the sacrifices and the meal offering represented similar things, yet the meal offering did so in a less degree than the sacrifices, and consequently denoted things spiritual and things belonging to the external church, from which it follows that the meal offering had, relatively, a LOWER signification than the sacrifices.

   Now these varying and apparently contrary explanations naturally cause difficulty to many minds, and in giving the internal sense of the chapter before us we have to consider and decide whether the meal offering here signifies celestial good or spiritual good, for evidently, in the Word, it sometimes denotes the one and sometimes the other. And it is thought, in this case, that the series of things in the internal sense enables us to determine in favour of celestial good, because, evidently, the first chapter commences by describing worship from natural good, and continues and ends by the description of worship from spiritual good, while the second chapter is devoted to the description of celestial worship in all its degrees. The reason, however, why spiritual worship is described by the meal offering in 2177 is because there the fine-flour is especially the subject of thought, this denoting "what is spiritual " as distinguished from bread which denotes what is celestial, and has just previously been named, besides which, it afterwards follows in the series of that chapter, that natural good is described by the young ox, the order being from celestial, through spiritual, to natural things. But in 10079 the comparison is made between the bread of the meal offering, as denoting the highest celestial good and the flesh of the sacrifices as denoting spiritual good, in order to show that, intrinsically, the worship of the Lord by the sacrifices of animals denoted an inferior state of worship to that denoted by the meal offering considered as bread.

3.  This appears from the signification of Aaron and his sons as denoting those in good, and those in truth derived from good, 9946; of having the residue of the meal offering, that is of eating it, as denoting appropriation, 2177, 2187; and of what is most holy of the offerings of the Lord made by fire, as denoting the highest form of the worship of the Lord from pure love, 10129, 10055.

   In this verse the whole mystery of the life of the regenerating and regenerated man is involved; for it includes, on the one hand, the communication of life from the Lord, and on the other, its conscious reception by man as if it were his own. The influx of life from the Lord, indeed, is not sensibly perceived, because what flows in appears as if it were inherent; but when man becomes a conscious recipient of heavenly good, the very nature of that good causes him to perceive that it is not from himself, but from the Lord continually, or moment by moment, this being the effect of the purification denoted by what is unleavened in the meal offering. It is only in proportion as everything false and evil, signified by leaven, 2177, is removed by the work of repentance, and thus by victory in temptations, that pure-and holy love and charity can be adequately realized. How essentially; practical, therefore, is the teaching here implied!

4.  This is true, because by what is baked in an oven is denoted interior celestial good, which is charity, and is peculiar to the middle heaven, 7356; by what is unleavened is denoted what is pure from falsity and evil, 2177; by cakes is signified good and truth conjoined, 2177, and also the good of love towards the neighbour, 7978; by oil is denoted celestial good, 2177; and by wafers is denoted external celestial good, 9994.

   In this verse we see how, when any one worships the Lord truly from spiritual or natural good, such worship implies the operation of the Lord through celestial good, or through the celestial heavens; for the oil mingled with the fine flour signifies the conjunction of the Celestial with the Spiritual.

5.  This is thus proved: a meal offering, baked in a baking pan or frying pan, denotes worship from the Internal of the Natural, because it follows in order that which was baked in an oven, which denotes interior or spiritual good, 7356; and its being of fine flour unleavened, and mingled with oil, denotes truth derived from good, free from falsity and involving inmost celestial good, 2177, 9995.

6.  This appears thus: parting in pieces, signifies an accurate arrangement of truths and thus of affections, 10048, 3110; pouring oil thereon, signifies the influx of inmost good, 3728, 9780; and a meal offering signifies celestial worship, 4581.

7.  This is seen from observing that a meal offering baked in a frying pan, or pot, denotes worship from the External of the Natural because it follows in the series, the Internal of the Natural, 7356; and that fine flour mixed with oil denotes pure truth conjoined with good, 2177, 9995.

8.  This appears from the signification of bringing the meal offering to the Lord, as denoting to confess the power of worshiping to be from Him, 10227; of presenting it to the priest, as denoting to acknowledge that it is from Him in celestial love or good, 9946; and of bringing it to the altar, as denoting that worship, or rather the power to worship, is exercised from Him, 10242, 2342.

9.  By a memorial is denoted the quality of worship as to truth, and also remembrance which is active from affection or good; and hence, to take up the memorial, in this case, denotes to conjoin good with truth, the priest denoting good, 6888, 7518, 9946, 1728; to burn (he memorial upon the altar, denotes to realize that conjunction and worship the Lord from it, 10052; and an offering made by fire of a sweet savour to the Lord, denotes devotion to the Lord, and a state of joy and peace, 10055, 10054.

10.  This is evident from considering that what was left of the meal offering being Aaron's and his sons', denotes that from his holy worship the celestial man, of every degree, will appropriate good and truth, ver. 3; and that a thing most holy of the offerings of the Lord made by fire, denotes the worship of the Lord from pure love most holy, ver. 3.

11.  This appears from the facts, that the meal offering denotes the worship of the Lord from celestial love, 4581; that leaven denotes falsity, 2177, 2342; that honey denotes natural delight, here in its opposite sense, 5260, 10137 end; and that an offering made by fire to the Lord, denotes worship from pure love, ver. 3.

12.  This is manifest from the signification of leaven and honey, as shown in the previous verse.

13.  This is evident from the signification of salt, as denoting the desire of truth for conjunction with good, and the desire of good for conjunction with truth, 9207, 10137 end; of not causing the salt to be lacking, or to cease, as denoting that the desire for this conjunction should on no account be wanting, because a covenant signifies conjunction, 9207; and of salt being offered with every offering as denoting that all worship must have respect to this conjunction, because it involves the desire of man for salvation from the Lord, and the desire of the Lord for the salvation of man, thus what is reciprocal. See also 10300.

14.  This appears thus: the offering of the firstfruits denotes one of the preparatory stages of regeneration, namely, the implantation of truth in good, during which the worship of the Lord is compared with the state of celestial good, relatively imperfect, being contaminated with falsity and merely natural delight, denoted by leaven and honey as described in ver. 12, 9294-5; the meal offering denotes worship from celestial love, which is inmost, 4581; man in this state has not yet realized celestial love, 9223, 9300; corn in the ear parched with fire, denotes the good of charity in the natural man, or natural good which is influenced by celestial good, 9295; and bruised corn in the fresh ear, denotes the good of truth, or good acquired by means of truth through temptations, 9295, 6537, 6539.

15.  This is true, because by oil is signified celestial love, 2177; by frankincense, spiritual love, 10303; and by a meal offering, genuine celestial worship, 4581.

16.  The proofs are, that the priest burning the memorial on the altar denotes the consecration of the heart to the Lord by the con-junction of truth with good from pure love, 10052; that the bruised corn denotes good acquired in temptations, ver. 14; that the oil denotes celestial love, 2177; that frankincense denotes spiritual love, which is charity, 10303; and that an offering made by fire to the Lord, denotes the sincere acknowledgement of the Lord from that love and charity, 10055.

Considering now the practical application of the spiritual teaching of this short account of the different kinds and degrees of celestial good, we remark that since every individual is a heaven in the least form, or may become so, therefore he has the power to love the Lord, to love the neighbour, or to be obedient to the Lord, according to his position in the universal heavens. That is, his inmost love may be celestial, his interior love may be spiritual, and his external love may be natural, to whichever of the three general heavens he may belong. Hence then no one need say to himself, "I cannot be celestial," because every one can be in good if he likes, and good in the universal sense is the celestial principle.

But if this is a practical truth relating to life, it involves also a practical truth relating to the understanding of the Word; for it shows that this chapter, in its entirety, may also be explained in reference to spiritual love or natural love, each in its degrees. So that if we consider that the first chapter of this book, which is limited to the description of the burnt offering, gives an account of celestial worship, then we may consider that the second chapter, which is limited to the description of the meal offering, gives an account of spiritual worship, 2177, and that the third chapter, which is limited to the description of the peace offerings, gives an account of natural worship. And from all this it is evident that the series of three chapters not only describes regeneration successively from what is internal to what is external, but also that each chapter, in its own way, describes the whole process, while yet having a specific relation to its own degree.

However, we have regarded this chapter as specifically relating to celestial love, on account of the series from what is external to what is internal in the first, culminating in the second, in which case the third, as we shall see, describes the full and free worship of man, simultaneously in the natural degree, when regeneration is completed. And we are delighted to be able to show that the series is really both ways without any confusion, and thus to justify the apparent paradox that the meal offering may and does denote, in the Word, a higher or a lower degree of worship, as the case may be in particular instances where it is mentioned, without any violation of the law of interpretation.

And now without making any particular remarks upon the different kinds of meal offering, it will be sufficient in this place to point to the practical character of two or three things mentioned in connection with it. First, no leaven was to be used. Why? Because it is inconsistent that the falsity, which is denoted by leaven, should be conjoined with the good signified by the meal offering. It is the duty of the man of the church, therefore, to separate himself from all false doctrine. " Beware you of the leaven of the Pharisees, which is hypocrisy" (Luke 12:1). It is a fine thing to be genuine. What is merely external worship in the sanctuary on the Sabbath day but a pretence and a sham? And what, on the other hand, is genuine external worship there but the glory and signature of a good life every day in the week? But if falsity in worship is disastrous, how much more is effusive and merely natural affection to which honey corresponds? How much of that there is in the world among worshipers at the present day! The merely natural delight sometimes attending revivals of religion is of this character. It is said of John the Baptist, "His meat was locusts and wild honey" (Matt 3:4). But there is, all the same, a true natural delight in external worship that is not forbidden in this law of Moses concerning the meal offering. " He should feed them also with the finest wheat, and with honey out of the rock should I satisfy you " (Ps 81:16). Honey out of the rock is delight in the Word of the Lord from the affection of truth. But then, in true worship which leads to a good life and is also the effect of a good life, there is even something more than the absence of falsity, and of merely natural delight, there is the desire of truth to good, and the desire of good to truth, signified by salt. "With all your oblation," in fact, "you shall offer salt."

And this salt is called "the salt of the covenant of your God," because, as we have often seen, a covenant denotes conjunction. Not only, therefore, must worship be affectionate and genuine, or from good and free from false doctrine, but it must involve the conjunction of goodness with truth, and also the reciprocal conjunction of truth with goodness, and what amounts to the same thing, the reciprocal conjunction of the external man with the internal.

And lastly, therefore, there now follows the meal offering of the firstfruits. It is, of course, the beginning of regeneration under one aspect; but then it is the beginning of the heavenly life when regeneration is completed under another; and hence its position in this series, where worship from freedom, denoted by the peace offerings, follows it.

Leviticus Chapter 3

Summary of the Spiritual Sense

1. The subject of the entire chapter is the worship of the Lord from a state of freedom when regeneration is completed, and also occasionally during regeneration; and such worship from natural good is described, vers. 1-5.
2. Then such worship from the good of innocence involved in charity, or love to the neighbour, vers. 6-11.
3. And lastly, such worship from the good of faith, which is charity manifested through the understanding, vers. 12-16.
4. But in every state of the worship of the Lord, no one can appropriate either truth or good as his own independently of the Lord, ver. 17.

1.  Here the peace offering signifies the worship of the Lord from freedom, 10097; it is said "promoting the conjunction of the External with the Internal," because when man has entered into the celestial state, described in the last chapter, and in consequence ceases to act from a principle of truth, and begins to act freely from love or good with delight and gratitude, this naturally brings the affections of the external man into conjunction and harmony with those of the internal, 3987; see also 93, 95; an offering of the herd signifies worship from the affections of the natural man, 5913, 6126; male and female signify as to truth and as to good, 725; and without blemish before the Lord signifies free from any admixture of evil and falsity, 7837.

2.  This appears from the signification of laying his hand upon the head of the offering, as denoting the communication of power from the Internal to the External, 878, 10023; of killing it at the door of the tent of meeting, as denoting the preparation of the External by the acknowledgement of the Lord, and influx through the heavens, 10024, 2356, 3540³; and of sprinkling the blood on the altar round about, as denoting the conjunction of truth with good, and thus conjunction with the Lord, 9946, 10047.

3.  The proofs are, that a peace offering denotes worship from freedom, 10097; an offering made by fire denotes the acknowledgement of the Lord from pure love, 10055; fat denotes good, 10033; the fat that covers the inwards or intestines and the fat that is upon them denote the lowest natural good as to understanding and will, because the understanding is not only, in the perfect man, the outward form and expression of the will, but is also the covering of the will, 10033, 353, 9632.

4.  This is true, because as the inwards or intestines denote the lowest degree of good, so the two kidneys with the fat upon them denote a middle degree of truth and good, 10032, 10074, 353; the loins denote the conjunction of truth and good, 3915; the long lobe upon the liver denotes the interior good of the external or natural man, 10031; and this being taken away or separated with the kidneys, denotes that all these varieties of good are to be consecrated to the service of the Lord, as appears from the following verse.

5.  Here, by Aaron's sons burning all this fat upon the altar upon the burnt offering, is denoted entire consecration to the Lord, as to the external or natural man, 10052; upon the wood, denotes acknowledgement at first as from a sense of meriting thereby, because the wood signifies the good of merit, 2784; upon the fire, denotes afterwards from pure love, 934; and an offering made by fire of a sweet savour to the Lord denotes worship from pure love, which is grateful and acceptable to the Lord, and productive of heavenly rest and peace, 10052, 10054.

6.  This is shown as follows: a peace offering of the flock signifies worship from freedom under the influence of spiritual affection, 5913, 6126, 10097; male or female signifies as to truth or as to good, 725; and without blemish signifies free from contamination with evil and falsity, 7837.

7.  This is demonstrated from the signification of a lamb as denoting the good of innocence, 3994; in this reference we are also told that the iamb may denote charity, and the reason why, namely, that the original Hebrew word means a sheep as well as a lamb, 4169; and to offer the sacrifice before the Lord evidently denotes to acknowledge the Lord in worship, 10227, 9373.

8.  Here, laying his hand on the head of his oblation denotes the communication of power to worship from the Lord through inmost principles to the internal or spiritual principle, chap 1:4, 10023; killing the animal denotes preparation for worship, 10024, 2356, 3540³; 10025, by influx through the heavens, and conjunction with the Lord. Also sprinkling the blood on the altar round about denotes the conjunction of the spiritual man with the Lord, 10047.

9.  In this verse, an offering made by fire to the Lord denotes that which brings joy and peace, because grounded in love, 10055; the fat thereof denotes celestial good internal, 10033; the fat tail entire denotes celestial good external, or in ultimates, and perfect, 10070, 7837; taken away hard by the backbone denotes separation from merely natural love, 10071; and the fat that covers the inwards and the fat that is upon them denote the lowest good of the natural man as to the understanding and as to the will, ver. 3.

10.  This is true, because, as the inwards or intestines denote the lowest degree of good, so the two kidneys with the fat that is upon them denote a middle degree of truth and good, 10032, 10074, 353; the loins denote the conjunction of truth with good, 3915; the long lobe upon the liver denotes the interior good of the external or natural man, 10031; and this being taken away or separated with the kidneys, denotes that all these varieties of good are to be consecrated to the service of the Lord, as appears from the following verse.

11.  This is true also, because burning the sacrifice upon the altar denotes consecration to the Lord, 10053; and the food, or bread of the offering made by fire to the Lord, denotes the celestial principle of love from Him, 276, 10055.

12.  This may be seen from the signification of a goat, as denoting the good of faith, which is the same as the good of truth, 4169; and of its being offered before the Lord, as evidently denoting the acknowledgement of the Lord, 10227, 9373.

13.  By laying the hand on the head of the offering is denoted that the internal man shall flow into the external, that is, into this good of faith, with power, 10023; killing the animal before the tent of meeting denotes preparation by influx through the heavens, 10024, 3540³; and the sons of Aaron, sprinkling the blood upon the altar round about denotes that Divine Truth is conjoined with Divine Good, by means of holy truths derived from celestial good, 10047, 9946.

14.  The proofs are, that the oblation, which was a peace offering, denotes worship from freedom, 10097; that an offering made by fire to the Lord denotes the acknowledgement of the Lord from pure love, 10055; that fat denotes good, 10033; that the fat covering the inwards or intestines denotes the lowest natural good as to the understanding; and the fat upon them, the same as to the will, 10033, 353. 9632.

15.  This is true, because, as the inwards or intestines denote the lowest degree of good, so the two kidneys with the fat upon them denote a middle degree of truth and good, 10032, 10074, 353; the loins denote the conjunction of truth with good, 3915; the long lobe upon the liver denotes the interior good of the external or natural man, 10031; and this being taken away or separated with the kidneys denotes that all these varieties of good are to be consecrated to the service of the Lord, as appears from the following verse.

16.  This is true also, because burning the sacrifice on the altar denotes consecration to the Lord, 10052; the food, or bread of the offering made by fire to the Lord, denotes the celestial principle of love from Him, 276, 10055; a sweet savour, or an odour of rest, denotes what is productive of heavenly rest and peace, 10054; and all the fat being the Lord's, denotes that all celestial good is from the Lord, 10033.

17.  This is demonstrated from the signification of a perpetual statute, as denoting a perpetual law of Divine Order, 7884, 7931; of throughout generations, as denoting regeneration by the reception of good, 1041; of eating, as denoting appropriation, 2187; of fat, as denoting celestial good, 10033; and of blood, as denoting Divine Truth, 10026.

We now proceed to make some remarks of a general character on this whole chapter. When man has passed from the spiritual into the celestial state, and thus, when love prevails, it is evident that he comes into essential freedom, for all freedom is of the ruling love.

Yet it must not be supposed that his worship of the Lord was not free before. It was so, indeed, but it was not fully in freedom. In order to worship the Lord truly in any state the worshiper must freely choose to do so; and he may do this even by compelling himself to act decidedly against his merely natural inclinations, and, in that case, he may often appear to worship not freely. Let him not, however, be discouraged, but persevere; for in perseverance to accomplish a good end there lies concealed the genuine freedom described by the sacrifices in this chapter in the very best sense.

But again, like the meal offering, these peace-making sacrifices may, in some places, describe the imperfect states of freedom just hinted at. For many a time in the course of our spiritual trials and temptations there arises within us a season of joy and peace, and freedom from care and anxiety, which is a foretaste of the true heavenly freedom which will finally be ours. And in such states we shall be prompted by gratitude and affection spiritually to offer our free-will offerings, or to embody our inward state in some action expressive of gratitude and delight; and such offerings, like our final peace offering, will, in their degree, not fail to promote the harmony of the internal and external man, without which full heavenly freedom could not exist and be permanent.

And these thoughts lead immediately to another consideration. In proportion as our natural man is purified, in the same proportion is true freedom established. And this shows why we have in the chapter before us such particular mention of the respective offices of the intestines, the kidneys and the liver which so exactly correspond to the functions of our spiritual purification in various degrees. All our evils, in fact, originate in the natural degree, and therefore in the natural degree are found the means of our cleansing.

Another thought also worthy of our notice is that the natural processes for the preservation of our bodies in health are not under our own direction. We may, by some actions, either injure or promote the proper course of these processes. But we never direct them. The Lord alone does that. And when we consider this truth as regards our very bodies, we can see in it a wonderful and confirming evidence of the existence and universality of the continual Divine presence and power. And so undoubtedly it is spiritually. We cannot purify ourselves from evil and falsity; it is the Lord alone who purifies, and this by various methods. The goodness of the Lord, even the real celestial principle, is present even in the ultimates of our spiritual being; and this goodness it is which aids us, and which must be preserved and consecrated to the Lord, because it comes from Him. This is denoted all through by the fat, yea, even in that part of our life which is represented by the intestines.

But goodness alone does not purify. It operates by truth. And the share of truth in discriminating from good, between truth and falsity, is represented by the two kidneys, as we have already seen. And here again the discrimination is so perfect that we feel we cannot claim the direction of the process. The Lord directs, but we have the power of co-operation with Him, both as regards the acquisition of truth and goodness.

And finally, it is to be observed (a) that the whole process of man's purification, by the exercise of power from the Lord freely or voluntarily, results in complete and eternal conjunction with Him, the course of purification always being in the natural man in a threefold way, as represented by the functions of the intestines, the kidneys and the liver, whether the subject of regeneration be a natural or spiritual man; and (b) that it is impossible for any one to eternity to receive either truth or good from the Lord so as to have it inherent in himself, the regenerated man being only a continual receptacle of these blessings, and thus, too, continually dependent upon his Creator and Redeemer and Regenerator for every good and perfect spiritual power and natural delight.

Leviticus Chapter 4

Summary of the Spiritual Sense

1. The purification of the celestial man, as to the natural degree, from errors committed without fault, and the worship of the Lord Involved in the process, is described, vers. 1-12.
2. The purification of the spiritual man, and worship in like manner, vers. 13-21.
3. The purification of natural men, their worship, and their regeneration, are next treated of; and first, as to the state of truth leading to good, vers. 22-26.
4. Secondly, as to their state of the good of truth, or of good, adopted as a principle of life, vers. 27-31.
5. And lastly, as to their state of genuine good, which is their inmost state, vers. 32-35.

1.  By the Lord, or by Jehovah, is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822.

   It is to be observed that the words of this verse, and similar expressions, frequently occur in the Word, the reason for which is, that they signify, with regard to the internal sense, a new beginning, but continuous with what goes before, and thus a change of the subject, and the connection of one subject with another. Up to this point the general subject has been the worship of the Lord by man in different states; and this subject is now continued; but whereas the previous chapters have relation to the adoration of the Lord from various affections, what now follows describes such worship as ought to be offered, in consequence of error and sin. And if we reflect upon our own experience in the course of regeneration, we shall actually find that our changes of life internal and external mostly bring with them new states of thought, or new revelations; and thus the Word itself in many places appears to us in a new light, because every change in the state of our affections which is the consequence of continued and determined resistance to evil, makes our perceptions of truth clearer, fulfilling the law expressed in the words, " Blessed are the pure in heart, for they shall see God." To become pure in heart is to have the affections purified; and to see God, as a consequence, is to discern the truth more clearly, 7191.

2.  The proofs are as follow: speaking denotes revelation, 8920; the children of Israel represented the Spiritual Church, 3654; to sin unwittingly, is to violate the Divine law through ignorance and error, 9156, 10042, III.; the things which the Lord has commanded not to be done are evils that should be avoided, as is evident; and to do these is to commit sin, 5076.

3.  This is clear from the signification of the anointed priest, as denoting those in celestial good by reception from the Lord, 9954⁷; of sinning as, in this case, denoting error, ver. 2; of guilt as here denoting the consequences of error, namely injury, 3400; of the people in respect to the priest as denoting those in a lower state, 6451; of people, therefore, as denoting those in truths and not yet in good, 1259; of the priest, as evidently denoting one in the innocence of ignorance, ver. 3; of an offering for sin, as denoting the worship of the Lord in that state, 5913, 6126; of a young bullock without blemish, as denoting the good of innocence in the natural man, 9391, 7837; and of the sin offering, as denoting that the error is not imputed, and that remission shall take place, 3400, 10122. See also the notes under ver. 4, chap, i., where the subject of atonement is considered, to which it may be added that the forgiveness of sin depends on the repentance of man; the worship of the Lord in that state of repentance; and man's coming, consequently, fully into the state of good, or, in other words, of love to God and man, which is the real atonement or reconciliation (Rom 5:11; 2 Cor 5:19).

4.  This is seen by considering that, to bring the bullock to the door of the tent of meeting, denotes the acknowledgement of the Lord and His operation through the heavens, 2356, 3540³; that to lay his hand upon its head, denotes influx from the internal man into the good of innocence in the external with power, 878, 10023; and that killing it before the Lord denotes preparation by self-denial for such worship, 10024, 9990.

5.  This is true, because the anointed priest denotes the essential good belonging to the offender conjoined with its truth, 9954⁷; the blood of the bullock, denotes the Divine Truth relating to the good of innocence in the natural man, 10047; and bringing it to the tent of meeting denotes the acknowledgement of the Lord, and His influence through the heavens, 2356, 3540³.

6.  Here, by the priest dipping his finger in the blood, is denoted operation from Divine Good with some power by Divine Truth, 7430; by sprinkling the blood seven times before the Lord is denoted a holy state of acknowledgement that truth is to be conjoined with good in the Natural, 10047, 716; by the blood being of the bullock is denoted, what is of the Natural, 5913, 6126; and by its being sprinkled before the veil of the sanctuary, is denoted that the inmost state of conjunction does not appear, 9670, 3207.

7.  To put of the blood on the horns of the altar of sweet incense, denotes that this conjunction is through the celestial and spiritual degrees, even in the ultimate truths thereof, and shall be acknowledged to be from the Lord there, 10176, 10208, 2832, 10642; and to pour the blood of the bullock out at the base of the altar of burnt offering which is at the door of the tent of meeting, denotes that this conjunction shall be effected, also in the natural degree in completeness by a similar acknowledgement, 10047, 2356, 3540³.

8.  This is demonstrated thus: the fat of the bullock denotes celestial good, 10033; to be taken away, is to be distinguished and separated from merely natural good, as is evident, chap 3:4, 5; and the fat that covers the inwards, and all the fat that is upon them, denote this good in the lowest, or natural degree as to the understanding and will, chap. iii. ver. 3.

9.  Also the two kidneys, and the fat that is upon them, which is by the loins, and the long lobe upon the liver, denote the middle degree as to discriminating truths and the affections thereof by which the conjunction of truth with good is effected, and the interior degree where the conjunction of good with truth is effected, chap. iii. ver. 4.

10.  Here, "as it is taken off from the ox, of the sacrifice of peace offerings," denotes just as it is in the worship of the Lord from freewill, 10097; and the priest burning them upon the altar of burnt offering, denotes that all these varieties of good are wholly consecrated as from the Lord, chap. iii. ver. 5.

11.  By the skin of the bullock, is denoted all merely natural truth, 3540; by the flesh, all merely natural good, 10040; by the head is denoted the inmost, 10048; by the legs is denoted the middle, 10049, 10050; by the inwards is denoted the lowest, 10049; and by the dung is denoted everything that is absolutely impure, 10037.

12.  By the whole bullock is here denoted the entire unregenerated natural man, 10040; by without the camp, is denoted separation from the heavenly life, 4236; by the clean place, is denoted that the act of separation is pure, 4545, 2625; by where the ashes are poured out, is denoted the removal of things that have served their use, 9723; by the wood is denoted the good of merit, 2784; by fire is denoted love, 934; and by burning is denoted vastation through self-love, or rejection through love to the Lord as the case may be, 934, 2445, 2449.

13.  This is plain from the signification of the whole congregation of Israel as denoting, the spiritual Church, 3654; of the erring as evidently denoting sinning by mistake, 9156; of the thing being hidden from the eyes, as denoting through ignorance of truth in the understanding, 6721, 4526; of doing any of those things which the Lord has commanded not to be done, as denoting to commit sin which is contrary to Divine Order, 5076; and of being guilty, as denoting a consciousness of the error, 3400.

14.  This is evident, because the sin becoming known, denotes the discovery of the fault from a knowledge of the truth, 2230; because a young bullock denotes, in the sacrifices, the worship of the Lord from the good of innocence in the natural man, 9391; because a sin offering denotes the removal of evil, 3400, 10122; and because bringing it before the tent of meeting, denotes the acknowledgement of the Lord, and the heavenly life from Him, 2356, 3540³.

15.  The elders of the congregation denote, with respect to the assembly generally, the internal man, since they denote chief points of wisdom, 6524; laying their hands upon the head of the bullock, denotes influx with power into the natural affection, 878, 10023; before the Lord, evidently denotes with acknowledgement of the Lord, 10024, and the bullock being killed denotes preparation by self-denial for such worship, 10024, 9990.

16.  The truth of this appears from considering that the anointed priests denotes the essential good of the offender conjoined with its truths, 9954; the blood of the bullock, denotes the Divine Truth relating to the good of innocence in the natural man, 10047; and bringing it to the tent of meeting, denotes the acknowledgement of the Lord and of His influence through the heavens, 2356, 3540³.

17.  Here, by the priest dipping his finger in the blood, is denoted operation from Divine Good, with some power, by Divine Truth, 7430; by sprinkling the blood seven times before the Lord, is denoted a holy state of acknowledgement that truth is to be conjoined with good in the Natural, 10047, 716; by the blood being of the bullock, is denoted what is of the Natural, 5913, 6126; and by its being sprinkled before the veil of the sanctuary, is denoted that the inmost state of conjunction does not appear, 9670, 3207.

18.  To put of the blood on the horns of the altar, which is before the Lord in the tent of meeting, denotes that the conjunction of truth with good in the spiritual degree is to be acknowledged with power in worship, 10176, 10208, 2832, 10642; and to pour the blood of the bullock out at the base of the altar of burnt offering, which is at the door of the tent of meeting, denotes that this conjunction is effected with fullness also in the Natural, by the acknowledgement of the Lord, and His operation through the heavens, 10047, 2356, 3540³.

19.  This is clear from the signification of the fat, as denoting celestial good, 10033; and of burning upon the altar, as denoting entire consecration to the Lord in worship by acknowledgement, faith and love, 10052.

20.  To do thus with the bullock, denotes the law for the purification and sanctification of the Natural, 9391, 7837; as he did with the bullock of the sin offering, so shall he do with this, denotes that as it is in the remission of sins, so it is in the case of errors, 10042, III.; the priest shall make atonement for them, and they shall be forgiven, denotes that the state as to good from the Lord and consequent purification, brings about the reconciliation of the spiritual man with the Lord, and of the External with the Internal, 9506¹, 10023, 10042, II.

21.  Carrying forth the bullock out of the camp, signifies that all merely natural affections shall be separated from the heavenly life, 10040, 4236; doing with it as he did with the first bullock, signifies the same for the spiritual as for the celestial man, because the priest denotes the celestial and the assembly the spiritual, 9954⁷, 3654; burning the bullock without the camp, signifies consumption by selfish love, 934, 2445, 2449; and a sin offering for the assembly, signifies the removal of evil and error from the whole man, since the assembly denotes the external man, 3654, 10243.

22.  This is thus proved: a ruler or prince denotes one in primary truths, and thus one in the truth of faith, 2089, 8314; doing unwittingly what is commanded not to be done, denotes to sin through ignorance, 9156, 10042, III.; the things which ought not to be done are falsities and evils that ought to be shunned as sins; and to be guilty is to incur guilt, as is evident.

23.  By his sin being made known to him is denoted that he is enlightened by the Truth so as to perceive his fault, 2230; by bringing an oblation is denoted to worship the Lord, 349, 922; by a goat, a male, is denoted the truth of faith, 4169, 725; and by being without blemish is denoted freedom from error, 7837.

24.  Laying his hand upon the head of the goat, denotes that the internal man flows into the truth of his faith in the external man with power, 878, 10023; killing the goat denotes preparation, by self-denial for the worship of the Lord from love, 10024, 4169; in the place where they kill the burnt offering denotes in a state of worshiping from love, 2625, 923; and its being a sin offering denotes the removal of the evil by such worship, 3400, 10122.

25.  This is evident from considering that the priest denotes the principle of good, 9946; that the blood of the goat denotes the truth of faith, 10047, 4169; that dipping his finger in the blood denotes the operation of good upon truth with some power, 7430; that putting the blood upon the horns of the altar denotes the conjunction of truth with good internally; and pouring it at the base of the altar of burnt offering denotes the conjunction of truth with good in the natural degree, 10047.

26.  The fat being burned upon the altar denotes that the celestial good belonging to the natural man shall be acknowledged to be from the Lord, and shall be consecrated to Him, 10033, 10052; like the fat of the peace offerings, denotes from a principle of free-will, 10097; and the priest making atonement for him denotes the removal of the evil, and consequently forgiveness, 9506¹, 10042, II.

27.  This is evident, because one of the common people, or, more strictly, one of the people of the land, denotes one in the good of faith, which is interior, 2928, 2950; and because sinning unwittingly in doing any of those things which the Lord has commanded not to be done, and being guilty, denotes sinning through ignorance and without any evil intention, 5076, 3400.

28.  His sin being made known to him evidently denotes when his error is discovered by means of truth from the Word, 2230; to bring for his oblation a goat, a female without blemish, denotes to worship the Lord from the good of his faith without any admixture of evil or error, 349, 922, 4169, 725, 7837; and that it was for his sin which he had sinned, denotes the acknowledgement of having acted against the laws of order, 9506, 10023, 10042, II.

29.  Laying his hand upon the head of the sin offering denotes that the internal man flows into the good of faith in the external man with power, 878, 10023; and killing the sin offering in the place of the burnt offering denotes preparation of the interior man for the worship of the Lord from love, 10024, 4169, 2625, 923.

30.  By the priest taking of the blood thereof with his finger and putting it upon the horns of the altar of burnt offering, is denoted that from celestial good shall the good of faith be rendered active, and shall be conjoined with truth with some power in the interior, 9946, 10047, 4169, 7430; and by all the blood being poured also at the base of the altar, is denoted that the conjunction of truth with good is effected also in the Natural, 10047.

31.  This is demonstrated from the signification of the fat as denoting celestial good, 10003; of being taken away, as evidently denoting to be separated from evil and error, chap. iii. vers. 4, 5; of the peace offerings as denoting adoration from free-will, 10097; of burning upon the altar, as denoting consecration to the Lord, 10052; of a sweet savour, or an odour of rest to the Lord, as denoting what is grateful and acceptable to Him, 10054; and of the priest making atonement, and of his being forgiven, as denoting the removal of evil and the reconciliation of the external man with the internal, 9506¹, 10023, 10042, II.

32.  This is thus proved: a lamb as an oblation for a sin offering denotes celestial love, and its innocence which is inmost, 10132; a female denotes good, as distinguished from a male which denotes truth, 725; and without blemish denotes without any admixture with evil, 7837.

33.  Laying his hand upon the head of the sin offering denotes that the internal man shall flow into the external with power, 878, 10023; and killing the sin offering in the place where they kill the burnt offering, denotes preparation for the true worship of the Lord from love, 10024, 2625, 923.

34.  The priest taking of the blood of the sin offering with his finger, and putting it upon the horns of the altar of burnt offering, denotes that, from the Lord, shall celestial good in innocence be animated with some power, and shall be conjoined with truth in the inmost, 9946, 7430, 10207; and his pouring the blood at the base of the altar denotes full conjunction of truth with good in the Natural, 10047.

35.  This is seen from the signification of the fat as denoting celestial good, 10033; of being taken away, as evidently denoting to be separated from evil and error, chap. iii. vers. 4, 5; of the peace offerings as denoting adoration from free-will, 10097; of burning upon the altar, as denoting consecration to the Lord, 10052; of an offering made by fire, as denoting worship from pure love, 934, 10055; and of making atonement for him, and his being forgiven, as denoting the removal of evil by celestial love from the Lord, reconciliation to the Lord, and the reconciliation of the external man to the internal, and thus a full state of separation from evil, 9506¹, 10023, 10042, II.

We may now profitably take a general review of this whole chapter, already having given a brief summary of it. What precedes in the previous chapters is a connected series of truths descriptive of the worship of the Lord from pure, natural, spiritual, and celestial affections, showing that the essence of all real worship is the love of the Lord and the neighbour. To worship the Lord is to love Him. And when this truth is realized, it follows naturally that no one can worship the Lord without knowing Him; for how can any one love him of whom he knows nothing? Hence, then, one of the primary things in worship is to have a correct knowledge of the object of worship. But the question immediately arises, "How is such knowledge to be obtained? Is man so constituted that he can, from the visible things of creation around him, discover either the fact of the Lord's existence or what He is? " Certainly not; for no observation of this kind, by itself, can suggest the being of a God or disclose His character. And this is one reason why so many persons of vast attainments in science and philosophy have denied His existence. Who can by "searching" find out God (Job 11:7)? From all this, then, it follows that the idea of God, and some positive knowledge of Him, can only have come from God Himself, in the first instance, by Revelation. For we can hardly suppose the existence of a Divine Being, Who has endowed man with the capacity of thinking about Him, without at the same time concluding that "to believe in a God and in no revelation from Him is to believe in a God unjust and unwise." The Lord, therefore, we may be sure, has always revealed Himself to man; and this revelation is what we call the Word, or Divine Truth proceeding from Him, whether it has assumed the form of open communication, or of written composition preserved and handed down from age to age. And from this point of view we may see that the Word, as we now have it, must be wholly from the Lord, both as to its inward spirit and life, and as to its outward form. From the Word therefore we have our knowledge of the Lord, and to the Word only must we apply for even a more extensive knowledge of Him than we at present possess.

The Word, then, even in its literal sense, and more particularly in its internal sense, shows us the character of the Lord in order that we may worship Him right. He is, essentially, the self-existent Being, Who is love itself and wisdom itself united; and from Whom continually proceeds all the love and intelligence that man enjoys; and hence He is the Giver of every good and perfect gift, with Whom is no variableness nor shadow of turning. And if we worship Him, therefore, that is, if we love Him, we, too, shall be givers from Him, desiring to communicate to our fellow-creatures all that we can of His goodness, His truth and His happiness. "To love God and to love the neighbour is to love the good and the true, and to do them from the heart" (HH 16). And hence it is that by worship is not meant the adoration of the Lord in the sanctuary, by ceremonials and rituals, or even by prayers and praises, the reading of the Word, and the hearing of sermons, these being only either aids to the true worship of the Lord from love to Him, or the effects of our love to Him.

But now having made these general remarks illustrative of what real worship is, and ought always to be, we notice that our chapter in its internal sense, has special reference to that worship of the life which exists with those who, nevertheless, are guilty of violations of the laws of order through ignorance or error. And certainly one great truth that shines brightly in this description is, that the highest as well as the lowest order of mankind, and mankind in the aggregate as well as individuals, are liable to error, from the effects of which only their real worship of the Lord by love can deliver them. For the remission of sin, or the forgiveness of sin, as it is often called, really means the removal of evil or error through genuine love, according to the laws of Divine Order, 865, 868, 874, etc.

Next we may notice the general similarity of the sacrifices required from the four sets of offenders by error, representing, of course, that the love of the Lord with them all has a certain general resemblance in externals. In short, all must do the work of repentance, even as regards unintentional mistakes, and all must recognize from the Lord that they are in innocence, by virtue of their ruling love of good, and not on account of any inherent good in themselves. And thus the bullocks, the goats, and the lamb are equally representative of innocence according to its different kinds and degrees.

But again, if there is a general similarity in the worship of the Lord, respectively with celestial, spiritual and natural men, there are also specific differences; and these, in the chapter, are described by their appropriate symbolism. Let us notice them, therefore. Comparing the case of the priest that sinned unwittingly, with that of the assembly, we find that while the latter is said not to have known of the offence and afterwards to have been informed, it is not so said of the former, and this indicates one point of difference in character between the celestial, who are denoted by the priests, as we have shown, and the spiritual, who are denoted by the assembly or congregation. The celestial perceive their errors from their state of good, but the spiritual have to discover their errors from a knowledge of the truth. Some people seem to imagine that the celestial, before the commencement of the decline of the Most Ancient Church, were not the subjects of evil or error, and that their regeneration consisted in their advancement from a lower merely natural good, through spiritual good, to a perfect state of celestial good. But a careful study of the description of their regeneration as given in the first chapter of Genesis, reveals the fact that those early celestials, who lived as wild animals, were not free from evil and error; for their darkness which was upon the face of the deep denoted the lusts and consequent falsities of their unregenerate natural man, 286, 18 (AE 294). Thus we see that the most ancient people, who were of a celestial, as distinguished from a spiritual race, 640, were the subjects of evil and error, equally with those who, when the Most Ancient Church began to decline, also fell by the abuse of their liberty, 146. True, the origin of evil and the cause of it are not described previously, but they are certainly taken for granted as existing; and indeed, how can we suppose that while the highest order of celestial men gradually declined from their state of perfection, the lowest order did not do so at all? Hence we see from these considerations, as well as from our chapter, that a celestial race of men may err, and fall into sin equally with a spiritual race.

But now another point of difference between the worship of the celestial and spiritual orders is indicated in these accounts. Not only is there a difference as to the understanding, but there is a difference also as to the will. For the will of the celestial is represented by the priest, and the will of the spiritual by the elders. That is, the will of the celestial is good or love, while the will of the spiritual is truth or wisdom, since the elders denote chief points of wisdom. And thus it appears that the will of the celestial is more interior than the will of spiritual. Yet in both cases the will is the internal of the man and flows into the external with power to bring about a state of harmony.

And again a third peculiarity here noticeable is, that it is not the elders who make atonement in the case of the spiritual, but the priest. The reason is, because the spiritual heaven derives its life from the Lord through the celestial, and thus only the pure good peculiar to the celestial can fully effect the perfect reconciliation of man with the Lord and of the External with the Internal.

We turn now, however, to the cases of the ruler or prince, and the man of the common people, or, more correctly, of the people of the land. And in passing we remark that, when the priest sinned, even the anointed priest, who represents those in truth conjoined with good, he brought guilt upon the people; and that when he made the atonement, the guilt must have been removed from both. Can any one sin, even unwittingly, and not affect injuriously those who are dependent upon him; and, more interiorly, can the affections wander into forbidden tracks, and the intellect remain unimpaired? And so again, can an individual err, and his error not affect the community; or, more interiorly, can the intellectual principle in the External of the Natural, which ought to guide the affections, be in error, and not affect the well-being of those affections, and indeed of the whole man? Thus is the life of man in the aggregate one life, in which no individual can escape from his responsibility to mankind as a whole. Now that this ruler, or prince, rightly corresponds to the External of the Natural, is seen from observing that he was required to offer a goat, a male without blemish. It was a goat and not a bullock, because it denotes what is of the intellectual principle in the External of the Natural, rather than what is of the affections; it was a male, because the truth of faith, as a ruling motive, is understood, and it was without blemish to denote such purity and perfection as belongs to a state of innocence. Natural men who have nothing but the truth of faith as a sincere principle of life, do not intentionally commit sin, or fall into error. But besides this we must remark that, in this case, the priest was required to take of the blood of the goat with his finger and put it upon the horns of the altar of burnt offering, and not as before on the horns of the altar of sweet incense, again showing that the person making the offering denotes worship from the External of the Natural.

And coming at length to the fourth case, we observe that the description differs from that of the third in one or two particulars, which require notice. This person was one of the people of the land, and he represents those in good derived from truth, which is interior. Hence, therefore, his offering was a goat, a female, which corresponds to such good, but in other respects the description of his worship is the same as that for the ruler, who denotes the truth of faith, which must, in the beginning of man's religious experience, govern him until he advances thence. But it is not sufficient even for natural men to remain only in good as a principle; for they must become celestial according to their degree, and advance to the love of good itself, and the innocence that properly belongs to it. And this is the reason why, in this fourth case, the offering of a lamb is also described in the same terms as the offering of the goat. And thus we have in this whole chapter a regular series in the internal sense.

Leviticus Chapter 5

Summary of the Spiritual Sense

1. Concerning the confirmation of truths, ver. 1.
2. Concerning sins of ignorance, through the force of impure affections, according to their degrees, vers. 2-13,
3. Concerning errors in internal worship, as to the will, vers. 14-16. And concerning similar errors as to the understanding, vers. 17-19.

1.  The proofs are, that to sin denotes to violate Divine Order, 5076; to hear the voice of adjuration, denotes to confirm the truth by the testimony of the understanding, for by hearing is signified perception, 3163, 8361, by a voice is signified the annunciation of truth, thus what appeals to the understanding, 6971, and by adjuration or swearing is signified the confirmation of truth, 2842; a witness denotes the confirmation of good by truth, 4197; seeing denotes perception, 2150; knowing evidently denotes knowledge, 2230; not uttering it, denotes neglect or refusal to speak or act according to the truth, for not to tell clearly denotes not acknowledging the truth by words and consequently by actions, 7550; and bearing iniquity denotes, in this case, that evil is ascribed, 9937, end. But under the other point of view swearing denotes aversion from good and truth, 1423.

2.  This is evident from the signification of touching, as denoting what is of the affections, and also communication, translation, and reception, 4404, 10199; of an unclean thing, as denoting an impure, or evil affection, 10130; of a carcase, as denoting what is void of spiritual life, 3900; of an unclean beast, or cattle, or creeping thing, as denoting impurities, internal, interior, and external, 987, 46, 994; of the thing being hidden, as denoting what happens unconsciously, 6721; and of being guilty, as denoting to be in evil, 3400.

   It is to be noted that, in this verse, the Hebrew word translated cattle in the A.V. and R.V. is rendered beast in AC from the Latin bestiam, in the original, while the word rendered in the versions by beast is, in AC translated wild animal from the Latin feram in the original under Gen 1:25, and the word rendered creeping things is not the same in this verse of Leviticus and in Gen 1:25. But now discarding the translations, and comparing the Hebrew alone, in this verse and in Gen 1:25, we observe that the three things, named in this verse in a series, are the same as those named in Genesis, corresponding there to good affections, but here to impure affections; so that if we carefully study the reference given above, 46, and particularly the tenth verse of Ps. cxlviii. there quoted, we shall see more clearly the correctness of our interpretation of this verse, and also the importance of a knowledge of the Hebrew in unfolding intelligently the internal sense of the Word in the Old Testament. It may be allowable to add also, that the two Hebrew terms used for creeping things, the one in this verse, and the other in Genesis and Ps. cxlviii., indicate, in their primary literal meaning, respectively, the abundance and the activity of the creatures for which they stand, and in their spiritual meaning, the tendency of merely natural and sensual affections to be continually repeating themselves, presenting themselves in new forms, and being persistent in their endeavours to cause excitement and unlawful agitation, verifying that, indeed, the serpent is more subtle than any wild animal of the field that the Lord God has made (Gen 3:1; AC 195). Certainly the delusions of sensual things are many and very presuming; and experience shows that they are to be avoided with much care.

3.  This is true, because by touching is denoted communication, translation, and reception, as already shown; by uncleanness is denoted the spiritual impurity; and by the uncleanness of man as distinguished from animals, is denoted interior impurity through evil and falsity, 10130, 7424.

4.  To swear denotes to confirm truth or falsity, 2842; to swear rashly, evidently denotes to act or speak from mistaken zeal, that is, falsely, as the meaning of the Hebrew word shows; to do truth or falsity is to live according to it, 5755, but to utter it with the lips is first to confirm it in the understanding, 1285; of a thing that is hidden a person is ignorant, 6721; but its being made known denotes instruction, 2230; and to be guilty denotes to be in evil, 3400.

5.  In this verse the internal sense appears to be almost identical with the latter; but it is to be observed that the outward confession of sin, unless there be also an inward acknowledgement of the particular evil that caused it, is of no value, and hence that this inward acknowledgement and confession are involved in the literal statement, 2329, 3880.

6.  This is evident from considering that a guilt offering of a lamb or a goat, denotes the worship of the Lord from the good of innocence internal or external, 10132, 4169; that a female especially denotes good, 725; that without blemish denotes pure from evil and falsity, involving the work of repentance, 7837; that the priest denotes inmost good, 9946; and that making atonement denotes the removal of evil and conjunction with the Lord, 9506, 10023, 10042, II.

7.  This is proved from the signification of the means not sufficing for a lamb or a goat, the single Hebrew word meaning either, as denoting inability on account of not being either in the celestial or spiritual good of innocence, 10132, 4169; of guilt, as, in this case, denoting sir, through ignorance, ver. 4; of turtledoves and young pigeons, as denoting the good of faith internal and external, 870, 1827, 10132; and of a sin offering and a burnt offering, as denoting, respectively, the remission of sins, and conjunction with the Lord, 3400, 10122, 8680, 10053.

8.  In this verse, bringing the offering to the priests denotes the acknowledgement that this worship is from the principle of good, 9946, 10227; offering that which was for the sin offering first, denotes that repentance must precede full worship, 3400, 10122; wringing off its head from its neck denotes the separation of the internal from the external in worship, and also that worship from the understanding, denoted by the birds, does not give permanent conjunction with the Lord, 8079; and not dividing it to pieces denotes no correspondence with the Lord, 1832.

9.  By sprinkling the blood of the sin offering at the side of the altar is signified the conjunction of good with truth in the spiritual degree according to the state, 9736, 10185; by draining the rest of it at the base of the altar, is denoted full conjunction in the natural degree according to the state, 10047; and by "it is a sin offering," is denoted that thus there is the removal of evil, 3400.

10.  Offering the second bird for a burnt offering according to the ordinance signifies that true worship must follow that involved in repentance, as may be seen from the correspondence of the burnt offering, 8680, 10053; chap 1:14-17; and the priest making atonement for him and his being forgiven signify that the love of good will effect the removal of evil rashly committed, and that remission will follow, 9506, 10042, II.

11.  His means not sufficing for two turtledoves or two young pigeons denotes that such a person is not in the good of faith, 870, 1827, 10132; bringing for his oblation the tenth part of an ephah of fine flour, denotes worship from the truth of faith, 9995, 10136-7; and his putting no oil nor frankincense thereon denotes that worship cannot be from celestial love and spiritual truth because it is worship implying and involving the removal of evil only in the first instance, 10137.

12.  But to bring the oblation to the priest denotes that worship, in this case, shall still be from the principle of good, 9946; the priest to take a handful as a memorial denotes that this worship from truth stands for genuine worship, and its power, 6888, 7518; to burn it on the altar denotes consecration to the Lord, by the conjunction of truth with good, and consequently its being inscribed on the life, 10052; and its being a sin-offering denotes that the evil is rejected, because Divine Love signified by fire is opposed to evil, 3400, 10055.

13.  The priest making atonement for him signifies that good causes the removal of evil in all its forms, 9506¹, 10023, 10042, II.; his being forgiven signifies the remission or removal of evil, ver. 10; and the remnant being for the priest signifies that good is appropriated, 9946, 2177, 2187; while by its being said "as the meal offering," is denoted "even as is the case in worship from celestial and spiritual love," 4581, 9995, chap 2:1.

14.  This is evident, because by Jehovah is denoted the Divine Being, as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822; chap 4:1.

15.  By any one committing a trespass, and sinning unwittingly in the holy things of the Lord, is denoted, that if any one unknowingly violates the Divine law in internal worship, as may be seen from the signification of sinning unwittingly or by error, which signifies sin through ignorance, 9156, 10042, III., and of the holy things of the Lord, as distinguished from what the Lord has commanded not to be done, chap 4:2, as denoting errors committed in internal worship as distinguished from those in external, 10149; by bringing a guilt offering to the Lord is denoted worship, apparently for the removal of evil, as if from good, 3400, 2001; by a ram is denoted the good of innocence in the internal man, 10042; by without blemish is denoted not contaminated with evil, 7837; by according to your estimation in silver by shekels is denoted according to the quality of spiritual truths with him, 2959; by after the shekel of the sanctuary is denoted according to truth conjoined with good, 2959; and by "for a guilt offering " is denoted, in order that guilt may be removed, 3400.

16.  This appears as follows:—to make restitution is to do the work of repentance, 9087, 9097, 9130; that which he has done amiss in the holy thing denotes the error in internal worship, ver. 15; adding the fifth part denotes some remains of truth, 649; giving it to the priest denotes the appropriation by good, 10227, 9946; the priest making atonement denotes that good removes evil, 9946, 10042, and his being forgiven denotes the actual removal of evil, ver. 10.

17.  This is evident, because to sin denotes to violate Divine law,. 5076; the things which the Lord has commanded not to be done denote evils that ought to be rejected, chap 4:2; being guilty denotes to be in evil, 3400; not knowing it clearly denotes to be ignorant of the fact, 6721, 2230; and bearing his iniquity denotes, in this case, that evil will adhere to him, 9937.

18.  Bringing a ram without blemish out of the flock, according to estimation for a guilt offering to the priest, denotes the worship of the Lord from spiritual good, or the good of innocence in the internal man, according to his state and quality as to truths, and as being in evil, ver. 15; and the priest making atonement for him concerning the thing wherein he erred unwittingly, his not knowing it, and his being forgiven, denote that by good, evil shall be remitted, according to the necessity, when sin takes place through ignorance as to the will and understanding, and that remission shall follow, 9946, 10042; ver. 10.

19.  This appears thus: a guilt offering denotes worship on account of the removal of evil, 3406; and being certainly guilty before the Lord denotes that evil and error cannot escape the scrutiny of Divine Good by means of Divine Truth, 2001.

It will have been noticed by the careful reader that the fourth chapter gives an orderly account, in the internal sense, of certain sins committed in ignorance, and remitted by worship from the good of innocence in the natural or external man, commencing with those who are celestial, proceeding to those who are spiritual, and ending with those who are natural, the offerings in each case representing the appropriate good of innocence; and now, in this fifth chapter, the same subject is continued, referring respectively to the celestial, the spiritual and the natural as before, but involving sins by error in relation to the natural affections rather than in relation to doctrine. And this is evident, because in every case in the fourth chapter the unconscious error is against those things which the Lord has, commanded not to be done, vers. 2, 13, 22, 27; but in this chapter it is against the touching of anything unclean, and against swearing rashly, or from impulse, to do evil or to do good.

Secondly, the first verse of this chapter is so particularly placed and constructed as to need some explanation. It is, in fact, so placed and so constructed as to form the conclusion of all that is said in the previous part of the general subject in the spiritual sense; and at the same time the commencement or introduction to the following part of the general subject. Also it does not imply sin through ignorance of true doctrine on the one hand, or of the distinction between evil and good on the other. It describes, in short, a state of hesitation as to whether the truth acquired in the understanding is to be confirmed, or the evil and falsity opposed to it. The character here represented hears the voice of adjuration, of swearing, or spiritually, of confirming the truth, by the determination of the will and by action, and he also hears the voice of cursing, or spiritually of averting himself from the truth. Whence proceed these voices? They are the results of his communication with heaven or hell. We all hear these voices. And we must all decide whether we will embody the truth sincerely in our words and actions or not. There are, indeed, many sins which we commit unwittingly, and these will not really condemn us, because our hearts may be right, although our intellects, in this probationary state, may, from various states and circumstances, fail to discern between truth and falsity. But when we have known and seen the truth, and thus, too, have become witnesses to it, that is, when we have received it with affection, yea, when the oil of love has been poured upon it, then let us beware lest we avert ourselves from it, and our last state is worse than our first.

For, thirdly, it is not only a case of truth or falsity that we have to settle, but one of good or evil, since we cannot confirm good in ourselves except by means of truth, nor evil except by means of falsity; and besides, if we confirm the truth inwardly from good, then we shall not bear our iniquity, or remain in evil, even although we unconsciously come into spiritual contact with things unclean. Hence we now see why this verse introduces the subject of accidental impurity and the means of purification from it.

We proceed, therefore, to study the order of verses two, three, four and five, which describe the series of offences resulting from the contamination of evil affections in the natural man. That there is such contamination with us all, no one can doubt who carefully considers and watches his own inner life. And first we reflect on the use, in the literal sense, of the word carcase to denote those evil affections. They are such as are deprived of all spiritual life. They are "without form and void," or "waste and void" (Gen 1:2), because there is in them no truth and no good, and yet, as they present themselves in the thoughts of the regenerating man, they really appear as a part of his life, which manifests itself by delight. The things which are actually dead because they are not of the Lord, to infernals, are most delightful; and it is because there is a tendency to similar infernal delights in ourselves, on account of our own actual evil, that evil spirits can flow into us and make us believe that things of which, long ago, we have truly repented are yet, with us, as active as ever they were. This is the touching of the unclean things of which we read in the inner sense of verses 2 and 3. No one can tell how or when dead affections of this kind will present themselves. They indeed agitate us, even when regeneration must, or may, have made some progress with us. And it will be well for us if, when they do, we can truly confess that of ourselves we are nothing but evil, as we are instructed to do in verse 5. In verse 2, however, as we have seen, the unclean affections, indicated by the correspondences employed, are of three degrees, and belong properly to the external man; but in verse 3 they belong to the internal, according to the distinction, spiritually, between a beast and a man. Also observe that the Hebrew word for man in verse 3 is adam, and not ish, because the former corresponds to good, or affection, and the latter to truth or intelligence, and affection is especially the subject of these verses. And taking now verse 4, and observing that it speaks of swearing rashly with the lips to do evil or to do good, we may see that it describes the impulsive determination of the will conjoined with the understanding to act according to an affection without sufficiently considering its real quality, or without being; aware that it is really an evil affection. Thus the three verses, in the internal sense, describe the course of temptations to confirm evils first from the incitements of merely natural loves, then from the more interior loves of the world and of self, and lastly from the strong and impulsive force of evil, which urges a man to action, while yet he is ignorant, from outward states and circumstances, as to whether his action is evil or good.

Having seen, up to this point, the series of evil affections that infest or tempt the man of the church, we are next to consider the means of purification, through worship, to be adopted respectively by celestial, spiritual, natural, or sensual men. And this account extends from verses 6 to 13 inclusive. For no one, surely, can fail to discern that the successive offerings of a lamb or a kid, of turtledoves and young pigeons, and lastly of fine flour, clearly denote different and successive states of worship in descending order. The worship of celestial and spiritual men is described together in ver. 6; of those constituting the internal of the natural, as to good or truth, in ver. 7; and of those constituting the external of the natural in ver. 11. But besides this, there are some particulars the consideration of which is very important. In every case there must be repentance, and as described in ver. 8, this must precede true worship. Evil must be shunned, and good must be done as a duty, before the former can be fully removed and the latter fully realized as delightful. During imperfect states of worship, also, the external man is in a state of opposition to the internal; there is not correspondence with the Lord; and yet there must be the conjunction of truth with good both as to the spiritual and natural degree, as we see in ver. 9. Let it be understood, however, that this conjunction is necessarily imperfect until real worship from love or good takes place, and that then it is according to the ordinance in that worship as indicated in ver. 10, and more fully described in the next chapter. We may all easily see that the degree of our conjunction by love with the Lord is exactly according to the degree in which evils are removed, for there is really nothing that prevents it but evils, and their consequent falsities and errors. And indeed this truth is well illustrated in ver. n, where it is said that no oil nor frankincense are to be put upon the offering of fine flour because it is a sin offering. This does not mean that our lower states of worship are uninfluenced by celestial and spiritual love, but only that we are not, as yet, fully in celestial or spiritual worship. We know truly that all worship which is genuine must be from some love, and that the highest, or inmost worship must be from celestial love; and therefore we act upon that as a law; but we do not actually come into that love simply because we know about it, or even because we, to the best of our ability at the time, act according to the law. We must wait; we must be patient; we must be persevering to the end; and then at last we shall realize that love after which we are aspiring. Let us not forget that this love is already in us from the Lord; that it is the essential part of us; and indeed that when we are fully regenerated we shall not rise above it since it is our genuine individuality, so that all the lower loves in us will be arranged under it in proper order.

I have often thought that our highest capacity is in us from the Lord when we are born; [See, however, 1555.] but that it depends upon the proper exercise of our freedom and reason whether we ever realize it. We are certain, at any rate, that we do not begin life by doing so; and also that if, by chance as it were, during our earthly life we get, at times, some obscure perceptions of it, other conditions and circumstances throw a cloud over it, and we feel that we know only in part, and love only in part. Nevertheless, we may be sure from the spiritual teaching of verses 12 and 13 that final success awaits us, and that our external man as well as our internal will embody or appropriate the good or delight which distinguishes us from every other human being (Rev 2:17).

But ver. 14 shows that we are having a change of subject, and we pass therefore from the consideration of errors having relation to the external man to the study of those peculiar to the internal. This is the reason why we have the expression, "the holy things of the Lord," and also why, in every case of error as far as ver. 7 of chap. vi. inclusive, a ram, which denotes the good of innocence in the internal man, was the offering. For, as a matter of fact, the general subject of the internal sense closes again with this verse; and it is remarkable that, in the Hebrew, chap. v. ends with it. This leads us to notice that the division of the Old Testament into chapters and verses, both in the original and in the translations, was evidently made without reference to, or even without any knowledge of, the inner sense. It is true indeed that, in the case before us, the arrangement of the Hebrew agrees with the series of the internal sense; but this is not always the case, because the first three verses of Genesis. ii., really form the conclusion of Gen. i., and show how man passes out of the spiritual state into the celestial, thus completing his course of regeneration; and then the fourth verse of Gen. ii. begins a new subject, which is the regeneration of the celestial order of men as distinguished from the regeneration of the spiritual order, 89.

But in proceeding, we notice now that the errors of the internal man are divided into three kinds, namely, those which have reference to the will, as described in vers. 15 and 16; those which are of the understanding, as appears from vers. 17-19; and those which relate to the conduct, as they are set forth in chap 6:1-7. And the only thing that calls for special mention because it does not occur in the accounts of the errors of the external man, is that the offering is said to be according to the estimation of Moses in silver by shekels after the shekel of the sanctuary. This means, as we have seen, that worship from the good of innocence in the internal man differs from similar worship in the external man in being more particularly according to the quality of truths to which good is conjoined. All worship, as we have already seen in studying the first chapter, must be by means of truths, and takes its quality from them, but this is not so manifest in external worship as it is in internal; for it is in proportion as worship becomes more internal that it is more particularly according to truths, at the same time that the conjunction of truth with good becomes also more determined. And in addition to this, the quality and degree of innocence with the worshiper becomes intensified and purified. Hence then the internal sense of the Word confirms the general truth of the literal sense, and the testimony of experience, that external worship is more from the innocence of ignorance, and internal worship more from the innocence of wisdom.

And here lastly it is to be observed that the account concerning errors of the understanding is distinguished from that concerning errors of the will by the expression, "the things which the Lord has commanded not to be done," as distinguished from "the holy things of the Lord."

Leviticus Chapter 6

Summary of the Spiritual Sense

1. Offences against the truth of faith are described, repentance on account of them, the worship of the Lord, nevertheless, from the good of innocence in the internal man, and reconciliation with Him in consequence, vers. 1-7.
2. The Divine Laws in relation to the worship of the Lord from pure love to Him, or in relation to the worship of the celestial man, vers. 8-13.
3. The same in relation to worship from love to the neighbour, or to the worship of the spiritual man, vers. 14-18.
4. Laws concerning the worship of the Lord in the fully regenerated state, or when truths are fully conjoined with good, vers. 19-23.
5. And also laws concerning the worship of the Lord in order to the removal of actual evils, vers. 24-30.

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822, chap 4:1.

2.  The proofs are that to sin is to infringe the laws of Divine Order, 5076; to commit a trespass denotes an offence against the truth of faith, 9156; to deal falsely with the neighbour denotes to falsify the truth by separating it from charity, because a neighbour denotes one who is in good, or in charity, 6711, 6712; and therefore to deal falsely with him is to separate truth from charity, 8087; a deposit denotes "what is laid up for every use," and thus what is in the memory, 5299; what is put into the hand, or, in other words, a second deposit (Heb. Lex.), fellowship (A.V.), bargain, or pledge (R.V.), denotes what is in the understanding, 10062; robbery, or what is taken away by violence, denotes an act of the will by man when, from selfish love, he ascribes the truth to himself, 8906; and oppressing the neighbour denotes to violate the good of charity, 6711, 6712.

3.  To find that which was lost denotes to discover true doctrine, 9150; to deal falsely therein evidently denotes to falsify true doctrine, 8087; to swear to a lie denotes to confirm what is false, 2842; and sinning on account of any of these things denotes expressing evil and falsity in discourse or in actions, 5076, 9156.

4.  This is true, since the words "if he has sinned and is guilty" imply confession internally and externally, 5076, 3400; restoring that which was taken by robbery denotes ceasing to ascribe to self what is from the Lord, 8906; restoring the thing gotten by oppression denotes no longer doing violence to the principle of good or to charity, 6711, 6712; to restore the deposit which was committed to him denotes no longer to hold the truth in his memory without application to life, 5299; and restoring the lost thing which is found denotes no longer to corrupt true doctrine restored to the church, 9150.

5.  Moreover, restoring anything about which there has been false swearing denotes ceasing to be confirmed in false doctrine, 8087, 2842; to restore fully is to do the work of repentance not only by shunning evil, but by practising the truth, 9087, 9097, 9130; adding the fifth part denotes the implantation of remains, 649, 5291; restoring it to him to whom it appertains denotes the ascribing of good and truth to the Lord, 8906; and the day of being found guilty denotes the state in which evil in oneself is realized as evil, 487, 3400, 9133.

6.  This is seen from the signification of a guilt offering of a ram, as denoting the worship of the Lord from the good of innocence in the internal man, 3400, 2001, 10042; of without blemish, as denoting free from evil, 7837; of out of the flock, as denoting what is spiritual, 5913, 6126; of according to estimation, as denoting according to the quality of good as manifested in truths in the external man, 2959; and of a guilt offering to the priest, as denoting on account of his offence against the truth of faith, 9156, while by bringing the offering to the priest is denoted the acknowledgement that the truth of faith is from the Lord, 3670.

7.  By the priest making atonement for him is denoted that good from the Lord shall cause the removal of evil, and reconciliation with the Lord, 9946, 10042; by his being forgiven is denoted remission, 8393, 9506; and by whatever he does so as to be guilty thereby is denoted whatever may be the nature and quality of evil, 3400.

   As this verse closes the subject of sins committed in error, in the internal sense, it may be as well to review the last few verses. Observe that the first verse again indicates a new subject, although it is clear that the general subject is continued and here concluded, for a ram is again the appointed offering. Why is this? The reason is that there are three subdivisions of the general subject, the first describing what has relation to the will of the internal man, the second, what has relation to the understanding, and the third, what has relation to the conduct. And in verses 2 and 3 there is a series of six different errors for consideration, according to man's reception and embodiment, in the actions, of truths received into the memory, into the understanding, into the will externally, into the will internally, by profaning externally and by profaning internally, the last, of course, being the confirmation of evil and falsity, notwithstanding successive warnings against them. Now it is well known in the church that, in the order of regeneration, as far as the outward appearance goes, man advances successively from a state of instruction through states of intelligence and obedience to a state of love or good, and consequently it is evident that numerous errors are liable to arise in his progress, these receiving their quality from his prevailing state as he proceeds, and hence we see the reason of the order in which the terms occur in the first place. But when these terms are repeated in verses 4 and 5, which describe the work of repentance, we notice that the order is changed, the cause of which is, that the arrangement of truths with every one is according to his prevailing state as to the reception of good from the Lord. When man, therefore, comes into a state of repentance, interior things begin to take the first place, and exterior things are regarded as of secondary importance; and thus we find that things taken by robbery and by oppression are first named, while the things relating, spiritually, to the memory are next mentioned. And this involves important teaching. True repentance is a change of motives, rather than of opinions, or of actions merely. But still it is certain that the deepest evils may lurk within, and so the tendency to confirm evil states is last spoken of. The state of repentance, therefore, is only a transition state; but it will have to be carried out in all completeness in order to realize good.

   This brings us to another matter which is worthy of serious consideration. It is the implantation of remains, represented by adding the fifth part. There is a difference between the storing up of remains and their implantation. By remains are meant good affections and true thoughts from the Lord; and these are said to be stored up with man, when he is not conscious of them, and yet they are preserved by the Lord in his internal man ready for manifestation and use when the right time comes. And when it does come, then they are implanted and take root, as it were, in his External, where they bud and blossom and bring forth fruit. This is the implantation of remains, and by it is accomplished the regeneration of man, his conjunction with the Lord, and the conjunction of the external with the internal man. And, of course, this work proceeds just in proportion as evils and errors are repented of, and are forgiven or remitted, the result being that all good and truth are perceived inwardly and acknowledged outwardly to be from the Lord. Thus we see the rational and practical value of the spiritual teaching in ver. 5, and how it is connected with the verses which precede and which follow. It is unnecessary, however, to explain more at length the contents of verses 6 and 7, as all the points therein have been before considered. But an interesting reference in regard to the implantation of remains is 6156, which deserves careful study; and others are 1616, 5897¹¹, 1737, 2284.

8.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822, chap 4:1.

9.  Commanding Aaron and his sons, and saying, denote influx with those who are in good and in truths thence derived, 5486, 9946; saying denotes perception, 1791, 1822; the law of the burnt offering denotes concerning the worship of the Lord from pure love, 8680; its being on the hearth, or on the firewood, denotes that love shall be predominant, because the burning of the fire signifies the activity of love, 9723, 6832³; all night denotes in every state of obscurity, 6000; the morning denotes a state of brightness, 9787; and the fire being kept burning on the wood denotes the determination of man as from himself that love shall be constant, and shall never be extinguished, 2784.

10.  By the priest putting on his linen garment is denoted that celestial good shall be manifested in the truths of faith, 9946, 9814; by the linen breeches being put upon his flesh is denoted that the conjunction of truth with good shall be maintained externally as well as internally, 9959, 160, 161; by his taking up the ashes is denoted that whatever, in previous states, has served its use is thereby elevated, 9723; and by putting them beside the altar is denoted that it is respectively subordinate, 9736, 10185.

11.  Putting off his garments and putting on other garments denotes that changes of state as to truths will always accompany changes of state as to good, for garments signify truths, 9814, and the priest signifies good, 9946, while putting off and putting on evidently signify changes of state, 3405; and carrying forth the ashes without the camp to a clean place denotes that such knowledges as are no longer required for use are separated from the heavenly life abiding in the external memory, which is quiescent where they are not contaminated with evil, since by without the camp is signified separation from the heavenly life, 4236; by a clean place is denoted that the act of separation is pure, 4545, 2625; and by it also the external memory, which is quiescent, 9723.

12.  This appears from the signification of fire, as denoting the inmost of worship which is pure love, 9723; of burning, as denoting the activity of such worship, 9723, 6832³; of the fire not going out, as clearly denoting that love must not be extinguished; of the priest burning wood on the altar every morning, as denoting that this must be effected by him who is in good, as from himself in every new state, 9946, 2784, 7844; of laying the burnt offering in order, as denoting perfect arrangement as to affections and thoughts, 5288; and of burning on the wood the fat of the peace offering, as denoting that especially must celestial good from a principle of freedom be ascribed to the Lord, because the fat denotes celestial good, 10033, 353; peace offerings denote worship from freedom, 10097; and burning on the altar as an offering or oblation denotes to ascribe to the Lord, 2776.

13.  Here fire denotes the Divine Love and Mercy, 1528; its being kept burning continually denotes that these are constant with man, 10133; and its not going out denotes that they never cease, as is evident. And it is evident also that the repetition of this statement which was made in the last verse is not merely for the sake of emphasis, as appears from the literal sense, but for the sake of conveying, according to the series of the internal sense, the truth that the Divine Love and Mercy are unchangeable.

14.  This is true, because by the law is denoted the truths which relate to love to the Lord, signified by the burnt offering, and love to the neighbour, signified by the meal offering, 1121, 2177; by the meal offering in this series, therefore, is denoted celestial love in the spiritual degree, or worship from charity, chap 2:1-2; by the sons of Aaron offering it is denoted that spiritual worship proceeds from Divine Truths derived from Divine Good, 9946; and by "before the Lord before the altar" is denoted spiritual worship conjoined with celestial, and derived from the Lord, because "before the Lord" denotes that such worship is from the Lord, 16024, and the altar denotes the Lord and the worship of the Lord, 9714.

15.  This is seen from considering that taking the handful denotes the exercise of full power, 7518; that fine flour denotes pure truth derived from good, 9995; that oil and frankincense denote celestial and spiritual good and truth, 2177, 10177; that "upon the meal offering " denotes in true worship, ver. 14; that burning the handful upon the altar denotes consecration to the Lord, 10052, and the acknowledgement that all good and all truth are from Him, 10055; that a sweet savour, or an odour of rest, denotes a state of holy peace and rest, 10054; and that a memorial denotes what is inscribed on the interior memory, 6888.

16.  That which was left of the meal offering being for Aaron and his sons to eat denotes the appropriation of good from the Lord by the celestial and spiritual, 9946, 2177, 2187; it being without leaven denotes separation from a state of falsity, 2177, 2342; it being eaten in a holy place denotes appropriation in a state of holiness, that is, a state of love and faith, 3652; and in the court of the tent of meeting denotes in the natural degree of the mind, and hence fully in every degree, because by the court is denoted the ultimate heaven, and thus the natural degree, 9741, 9825; and in the ultimate degree "all interior things are held together in their order, and in their form and connection," and thus there is fullness in every degree, 9824.

17.  Not being baked with leaven denotes that even in preparing for such a state of appropriation there shall be no admixture of falsity, 8496, 7906; it being given as the portion of Aaron and his sons of the offerings made by fire denotes that the good represented by the meal offering is a gift from the Lord to the celestial and spiritual man, 4397, 9946, 10055; and it being most holy denotes that it is inmost good adapted to each degree of the mind, 10129, 10042, 9156.

18.  This is demonstrated thus: the meal offering denotes celestial and spiritual good, 4581, 2177; the male among the children of Aaron denotes truth from good, 725, 9946; eating denotes appropriation, 2187; a law, or statute, for ever throughout your generations denotes the reception of good as if it were man's own, in every change of state to eternity, because this is according to heavenly order, 7884, 7931, 9845, 1712; from the offerings of the Lord made by fire denotes from the Divine Love as received by man, 10055; and every one touching them being holy denotes that all contact with such good, however slight, produces a state of holiness, 10023.

19.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822, chap 4:1.

20.  Aaron and his sons denote those who are in good and in truth thence derived, 9946; to bring an oblation is to acknowledge the Lord in worship, 349, 922; the day when he is anointed denotes the state when truth is intimately conjoined with good, 9954⁷; the tenth part of an ephah of fine flour for a meal offering perpetually denotes fullness as to remains of Divine truth from Divine good perpetually, 576, 10136, 10133; and half being offered in the morning and the other half in the evening denotes in all states both of brightness and obscurity, 10255, 6000, 9787.

21.  The meal offering being baked in the baking pan and mixed with oil denotes that preparation for such a state shall be by means of exterior truth operated upon by celestial good, 8496, 7356, 2177; it being brought in when soaked or saturated denotes in the process, or when truths are conjoined with good, the fine flour denoting truths and the oil good, 9993; it being in baked pieces denotes an orderly arrangement of truths under good, 10048, 3110; and a sweet savour to the Lord denotes the acknowledgement of the Lord which brings joy and peace, 10054.

22.  This appears thus: the anointed priest that shall be instead of Aaron signifies external good conjoined to truth and ministering to essential good, 9954⁷, 10017; the meal offering denotes what effects conjunction, ver. 20; and its being wholly burnt to the Lord by a statute for ever denotes that such external worship from internal shall be perpetual, ver. 18.

23.  Every meal offering of the priest being wholly burnt denotes that all inmost worship from good shall be fully ascribed to the Lord, 9946, 10055; and its not being eaten denotes that man cannot appropriate good from himself, 2187.

24.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822.

25.  Speaking to Aaron and to his sons and saying denotes influx to those who are in good and to those in truths giving perception, 9946, 2951, 1791, 1822; the law of the sin offering denotes concerning worship during deliverance from evil, 3400; the sin offering being killed in the place where the burnt offering is killed denotes that such worship is identical with the worship of the Lord from pure love, and that the preparation for such worship is the same, 3400, 10053, 2625, 10024; before the Lord denotes from Divine Love, 2001; and most holy denotes that it is the effect of inmost worship, 10129.

26.  The priest that offers it for sin eating it denotes that he who is thus inmostly in good shall then appropriate good externally, 9946, 2187; the sin offering being eaten in a holy place denotes a holy state of worship, 2625; and in the court of the tent of meeting denotes appropriation in the natural man, 9741, 9825.

27.  Whatsoever touches the flesh thereof being holy denotes that external worship shall be holy from what is internal, as it appears from the signification of touching as denoting contact spiritually, 4404, 10199; of the flesh of the sin offering, as denoting external worship, 8682, 10040; and of being holy, as denoting holiness in consequence of connection with internal worship, vers. 25, 26; the blood of the sin offering being sprinkled upon a garment denotes the holy state of charity conjoined with truth in such worship, because blood in this case signifies charity, 1001, and a garment denotes truth, 1073, while sprinkling denotes conjunction, 10047; and washing that whereon the blood was sprinkled denotes purification, 3147; a holy place denoting a holy state, 2625.

28.  This is evident, because an earthen vessel denotes a merely natural affection, 10105, in this case an affection of truth which is instrumental, 5948; being broken denotes to be separated or removed, 9163; sodden in a brazen vessel denotes preparation by means of truths derived from good, 10105; and being scoured and rinsed in water denotes purification from all falsity and all evil, 10105.

29.  Every male among the priests eating thereof denotes that every truth from good shall thus appropriate its own good, 725, 9946, 2187; and it being most holy denotes that it is external worship conjoined with internal, since the sin offering denotes worship involving purification from sin, 3400, and most holy denotes what is internal or inmost, 10129.

30.  This is true, because the sin offering of which the blood is brought into the tent of meeting denotes sincere worship involving interior purification, 3400; the blood denotes charity, 1001; brought into the tent of meeting denotes acknowledgement that it is from the Lord through the heavens, 2356, 3540³; to make atonement in the holy place denotes the reconciliation of the external man with the internal in that holy state, 10042, 2625; not being eaten denotes not to be appropriated by man as his own, 2187; and being burnt with fire denotes full devotion to the Lord, 10052.

Continuing now our comments on this chapter from where we left off. we have to reflect carefully on the various particulars of the Divine Law concerning the burnt offerings and sacrifices by which are Represented the worship of the Lord in various states and under various circumstances. And first, with regard to worship from celestial love which is of the highest degree, namely, the purest love of the Lord, or of goodness and truth from Him for their own sakes. What are the laws? We read in the description given that above all things there can be no such worship apart from the Divine influx of life into man on the one. hand, and man's co-operation on the other. The burnt offering was commanded to be on the hearth or on the firewood all night until the morning. Throughout the whole process of regeneration the Divine Love never ceases to flow in with man, producing in him the disposition to worship; and this must be manifested in the peculiar individuality of the worshiper. Every one must worship the Lord as from himself. There can be no true worship which is not voluntary and deliberate on the part of man. The burnt offering must be upon the firewood. Notice particularly that heat, in the natural world, is always to be obtained from the sun by its proper medium, the atmosphere; and so, spiritually, the Divine Love is always present with man by the medium of its recipient, namely, that Divine Truth which is called the Holy Spirit and the Comforter. " Lo, I am with you always, even to the consummation of the age" (Matt 28:20). "All night to the morning." The Divine Love never sleeps. But also you do not get the heat consciously apparent unless you have the wood, or some ultimate substance and form equivalent. This is the law of creation, and spiritually it is the law of regeneration as well. Now the will and the understanding of the man, just as he exercises them as his own from the Lord, are, taken together, that ultimate; and the heavenly marriage which constitutes regeneration—the conjunction of the Church with the Lord—must be effected in the proprium, or in man's own realization of life, as it were, properly belonging to him, 155, 253. And this may be called, indeed, the grand law of human life, because it lies at the foundation thereof, just as the Lord Himself is at the summit.

Another law in relation to this supreme love of the Lord, which is called celestial par excellence, is that it is displayed in truths which are like beautiful garments that at once adorn it and present it in accommodated forms according to the state. They are truths derived from good, expressive of good, and conjoined with good. That they are derived from good is meant by the garments being the garments of the priest; that they are expressive of good is denoted by their being changed according to the state, and also by their being different for different parts of the body; and that they are conjoined with good is signified by their being upon the flesh, for flesh, as we have seen, denotes good.

A third law in relation to celestial worship is expressed in the action of the removal of the ashes. It is that man cannot advance to the realization of his highest good unless the states leading to it are first regarded as subordinate, and afterwards set aside as things done with, and yet abiding in the memory as precious relics, so to speak. Who that has made some advance in the regenerate life cannot look back and call to mind those holy states of his early religious life when certain forms of thought and feeling which, although they were in reality but as dust and ashes compared with the genuine experiences of the present, yet, at the time, were of great importance on account of their use in fostering the life of good? And surety none of these are absolutely lost. True, they are "out of the camp," they cannot form a part of heavenly order, but nevertheless they are "in a clean place," that is, they cannot be reckoned as a part of things evil and false. Sweet is the memory of those early states, although, as a rule, it is quiescent in our state of perfection.

Further, a fourth law of celestial worship is that it must be constantly maintained from the inmost; that this also must be done by man as from himself; that it produces an orderly arrangement of the lower affections; that it causes the inmost love to be manifested in a state of peace and rest; and that this can be accomplished by man because the love and mercy of the Lord never fail, nor can they be extinguished. And this, let us add, is applicable to the wicked as well as the good, since it is of the Lord's continual loving kindness and mercy that they never lose their life, and that all their experiences tend to the amelioration of their condition, and their more and more orderly arrangement among those with whom they must be, on their own plane of existence, eternally associated.

And thus we see that the laws of celestial worship proceed immediately from the Divine Love; that their operation fills the heavens with joy and peace, and affects eternally for the very best the state and condition of every human being according to his acquired character.

The laws of celestial worship having special reference to love to the Lord, it now follows that the laws of spiritual worship have particular relation to charity or love to the neighbour, which is celestial love in an image. Or, what is the same thing, celestial love has reference to Divine Good, while spiritual worship has relation to Divine Truth; for the good of charity is acquired by truth as a medium. Hence we observe that it was the duty of the sons of Aaron to offer the meal offering; but that, since both love to the Lord and love to the neighbour are involved, therefore this is indicated by its being said "before the Lord" and "before the altar" This shows us that there can be no genuine love to the neighbour without the reception of truths from the Word on the one hand, and the acknowledgement of the Lord on the other. Then we see, in the fifteenth verse, how spiritual worship is connected with celestial worship. It is by both together being embodied with power in the act of worship. Thus, to do good to the neighbour from a principle of truth which has charity as a motive is really to love the Lord (Matt 25:40). This is to take the handful of fine flour with the oil thereof and all the frankincense thereof and burn it upon the altar. Herein is the conjunction all together of a good act; of truth from good; of love to the Lord; of the grateful hearing and perception, interiorly, of Divine Truth; and of the powerful influence of Divine Love. But the spiritual man, in his simple acts of obedience to law, does not see and feel all these things that are involved therein, and hence he does not realize the full force of what he does. But the next three verses show this. The law is that by doing good he appropriates good. It becomes a part of his life. And, indeed, he has no true spiritual life without this appropriation of good and truth from the Lord as if they were his own (John 6:53). Notice here the connection between the words appropriation and proprium, and then will be seen the reason of the particular directions which follow. The meal offering was to be eaten without leaven, in a holy place, in the court of the tent of meeting. In order to appropriate good there must be the rejection of falsity and evil, holiness derived from a love of the truth, and the life of religion in the natural degree. Nay, more, even in preparing for such appropriation must falsity and evil be put away, for good and truth, which nourish the soul, are the gift of the Lord; and on that account, where good operates and man co-operates, even in the work of repentance for evils committed and for inadvertent errors, there is a state of holiness. And thus this state of holiness appertains to all who are in truth from good of whatever degree in the course of regeneration, and is the means of conjoining the external man, represented in the expression a due, or a statute, with the Internal man among the spiritual, denoted by the sons of Aaron. And all this is the effect of the Divine Love, when the Lord is acknowledged in the true worship of a good life; for no one can be affected with the least consciousness of good and truth, as being distinct from the selfishness of man because they are from the Lord, without at the same time having a consciousness of their holiness.

But now we have another subdivision in the general subject, as appears from verse 19. There is a special meal offering for Aaron and his sons, that is, for all who are inwardly in good in the course of regeneration, when they are anointed, or spiritually, when good is finally conjoined with truth in the realization of the heavenly life. And this most appropriately concludes the account, in the internal sense, of the laws concerning spiritual life or worship, represented here by the meal offering. And we note, in this case, that remains are full, that is, remains of truth from the state of good, and continual in all states whether bright or obscure. Observe, however, in the next place, that this perfect celestial state is attained by a proper course of preparation, which is denoted by the baking and by the manner of the baking. In fact, it is the spiritual experiences of man which prepare him for the celestial by a secret orderly arrangement of his truths under good, which is the work of the Lord, as he proceeds. In regeneration, we may think that we do much because we act in freedom; but in reality the Lord Himself is the principal, and, indeed, in a certain and true sense, the only worker (Isaiah 44:24). Hence therefore, the account of the meal offering of the priest concludes with the statement of three important laws concerning it. Only an anointed priest could offer it; it was to be wholly burnt to the Lord; and every meal offering of the priest was to be wholly burnt, and none of it could be eaten, denoting, respectively, that external good shall minister to internal in promoting conjunction; that worship in this state ascribes good wholly to the Lord; and that this is true even in the lowest degree of worship, or in the ultimate heaven, since no angel, or no person with whom the conjunction of good with truth is complete, presumes to appropriate good as his own, but only as if it were his own.

Finally, the chapter concludes by stating the laws in relation to the sin offering, that is, spiritually, of worship for the removal of actual evils during the state of repentance. First, this worship proceeds from inmost good, although such good is not as yet realized; it is, therefore, identical with inmost worship, and so it is called "most holy"; secondly, good is appropriated in that state of worship, the state of appropriation is holy, and it is in the natural degree; thirdly, all the natural affections denoted by the touch and the thought thereto belonging signified by the garment, are thereby rendered holy, and are purified; fourthly, all merely natural affection which has been instrumental shall be separated, while good from the Lord shall be purified; and lastly, every truth shall appropriate its own good, while all the good of charity shall be ascribed to the Lord, and not to the proprium, thus effecting full reconciliation, as to the whole man, with the Lord, and full devotion to Him from pure love.

Herein, then, we now clearly see how completely the particulars of the process of regeneration are described in the Word, in different ways, by the various sacrifices of the Israelitish and Jewish Dispensation.

Leviticus Chapter 7

Summary of the Spiritual Sense

The general summary of this interesting chapter, expressed also in its closing verses, is as follows:—
1. Laws of Divine Order concerning the worship of the Lord from the truth of faith, vers. 1-7.
2. The general law that man can only appropriate good as if it were his own, vers. 8-10.
3. Laws concerning the worship of the Lord from freedom, vers. 11-36.
4. The general law that man cannot appropriate good and truth as his own absolutely, vers. 22-27.
5. The appropriation of spiritual and celestial good, when vivified by the Lord and acknowledged to be from Him, by man's exercise of his own powers from the Lord, vers. 28-36.
6. A general summary of the laws of Divine Order concerning worship, vers. 37-38.

1.  This is evident, because the guilt offering signifies worship from the truth of faith, 9156; it also signifies deliverance from exterior evils, 3400; and its being most holy signifies that such worship and such deliverance are derived from the inmost state as to good, 10129.

2.  Killing the animal offered denotes preparation for such worship, 10024; in the place where they kill the burnt offering denotes that such worship is similar to the worship of the Lord from pure love, and is grounded therein, 10053, 2625; and sprinkling the blood on the altar round about denotes that by this worship and deliverance the conjunction of truth with good is effected in every mode and degree, 10047.

3.  Offering all the fat denotes that all the good of such worship Is to be ascribed to the Lord, 10033; the fat tail denotes exterior natural good, 10071; and the fat that covers the inwards denotes external natural good, 10029, 10030, 9632.

4.  The two kidneys and the fat that is upon them denote the discrimination or purification of truth, and the good thereof, 10032, 10074; the loins denote the conjunction of truth with good, 3915; the long lobe upon the liver, with the kidneys, denote interior natural good promoting the discrimination of truth, 10031; and these being taken away or separated denote separation from selfish good, and consequently consecration to the service of the Lord, as is evident.

5.  The priest burning these things upon the altar for an offering made by fire to the Lord, denotes that all these varieties of good are to be ascribed to the Lord, and are to be devoted to Him in worship from pure love, 10052, 10055; and it being a guilt offering denotes that this is the worship by which there is deliverance from exterior evil, 3400, 10042, III.

6.  Every male among the priests eating thereof denotes that all those who are in the truth of faith derived from the good of charity shall appropriate good in this worship, 725, 9946, 2187; a holy place denotes a holy state, 2625; and it being most holy denotes that it is the outward expression of inmost good,. 10129.

7.  As is the sin offering so is the guilt offering, denotes that this worship is one with the worship of the Lord from the good of faith, and thence man's deliverance from interior evil, 9156, 10042; there being one law for them denotes the same law for deliverance from evil in general, as is evident; and the priest that makes atonement having it, denotes that those who are in good by which there is deliverance from evil and reconciliation with the Lord, shall appropriate the good of this worship, 9946, 10042, II., 2187.

8.  By the priest is denoted the good from which any one worships, 9946; by the burnt offering is denoted full devotion to the Lord, 8680; by the skin is denoted what is external, 3540; and by the priest having the skin is denoted appropriation only as to the external, or as if from himself, 2187.

9.  The meal offering denotes a state of spiritual worship when the burnt offering signifies a state of celestial worship, and therefore it here denotes an intermediate state, 2177; the oven, the frying-pan and the baking-pan denote diversities of good in the natural or external man, 7356; and baking denotes preparation, which takes place in the natural man by conjoining truth with good there, the fine flour denoting truth and the heat good, 8496, 2177, 934.

10.  The meal offering denotes a sincere act of worship celestial or spiritual, 4581, 2177; mingled with oil denotes consciously from good, or affection, 2177; dry denotes apparently without affection, 8185; and all the sons of Aaron having it denotes appropriation only externally, since sons denote truths which are relatively external, and Aaron, as the high priest, denotes good which is relatively internal, 9946.

11.  By the law of the sacrifice of the peace offering are denoted the laws of Divine Order in relation to the worship of the Lord from freedom in every individual case, 3880, 10097, 10137.

12.  Here unleavened cakes mingled with oil, unleavened wafers anointed with oil, and cakes mingled with oil of fine flour soaked, denote truth conjoined with good, uncontaminated with falsity, in its three degrees, such truth being derived from good and leading thereto, 3880, 7906, 9993, 9994, 9995.

13.  Cakes of leavened bread offered with the sacrifice of peace offerings for thanksgiving denote that he who worships the Lord freely from gratitude grounded in celestial love acknowledges that of himself he is only evil, and has been purified by the Lord through temptations, 7906.

14.  Offering one out of each oblation for a heave offering denotes good received from the Lord alone, 10097; and it being the priest's denotes that pure heavenly good is appropriated by him who conjoins truth with good in such worship, 9946, 10047.

15.  The flesh being eaten on the day of the oblation denotes that this particular good of worship from gratitude is appropriated only under that preparatory state, 2187, 487; and not leaving any of it until the morning, denotes non-appropriation if contaminated with selfish love on the one hand, or separated from the new state of regeneration on the other, 10114-17, 7860, 8480-3.

16.  This is evident from the signification of a vow as denoting worship from spiritual love, and a willingness that the Lord may provide, 3880; of a free-will offering as denoting worship from freedom, 10097; of eating as denoting appropriation, 2187; of day as denoting state, 487; and of the morrow as denoting perpetually afterwards, 3998, 8788.

17.  That which remains of the sacrifice until the third day being burnt with fire, denotes that in the process of Judgement, when the state of good is completed, all merely selfish good shall be dissipated, 8480-3, 10115, 900.

18.  In this verse the flesh of the sacrifice, which properly denotes heavenly good, denotes the opposite, that is, selfish good, because of abuse, 10114; not being accepted evidently denotes non-conjunction with the Lord; and its not being imputed denotes that it cannot be imputed as heavenly good, 9713, 1813; while by its being an abomination, and by iniquity being borne, are denoted that it is utterly opposed to such good, and that he who is in it must remain in his evil state conjoining it with falsity, 6052, 7454, 9937.

19.  This is true because by the flesh here is evidently denoted good, 10114; by touching is denoted contact spiritually, 4404, 10199; by an unclean thing is denoted an evil affection, 10130; by not being eaten is denoted non-appropriation, 2187; by being burnt with fire is denoted purification by temptations, or overcoming by the power of heavenly love, 7861, 934; and by every one who is clean eating thereof is denoted that good may be appropriated by every one who is purified from evil, 2187, 10130.

20.  The soul that eats of the flesh of the sacrifice of peace offerings having his uncleanness upon him being cut off from his people, denotes that he who appropriates good in the worship of the Lord from freedom externally, when yet he has not done the work of repentance by purifying himself internally, is thereby separated entirely from truth and good, 2187, 3880, 10097, 10130, 5302, 3294-5.

21.  Touching an unclean thing denotes contact with evil, 4404, 10199 10130; man, beast, and abomination denote internally, interiorly, and externally respectively, 7523, 6052; to eat the flesh of the sacrifice, in such a case, is to presume to appropriate good externally, 2187; and to be cut off from his people is to be separated from truth and good, 5302, 3294-5.

22.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822.

23.  Speaking to the children of Israel and saying, denotes instruction to the man of the Spiritual Church who thence perceives, 7063, 3654, 1791; to eat denotes to appropriate, 2187; fat denotes celestial good, 10033; and ox, and sheep, and goat denote respectively natural and spiritual good, and the state of truth leading to good, 5913, 6126, 4169.

24.  By the fat of that which dies of itself is denoted affection in which there is no spiritual life, and by the fat of what was torn is denoted injury by lusts, 4171; by being used for any other service is denoted that such affections may be made useful as means, 2541, 5148; and by their not being eaten is denoted that they cannot be appropriated, 2187.

25.  The soul that eats the fat of the beast of which men offer an offering made by fire to the Lord, being cut off from his people, denotes that if any one presumes to claim as his own absolutely the good which may be appropriated from the Lord, he is separated from the church, 2187, 10055, 5302, 3294-5.

26.  Eating no manner of blood, whether it be of bird or of beast, in any of your dwellings, denotes that it is unlawful for the spiritual man to claim as his own absolutely the good, intellectual or voluntary, which he receives from the Lord, 2187, 10033, 40, 46.

27.  Whatever soul eating blood being cut off from his people, signifies that whoever presumes to appropriate good hypocritically in external worship is on that account separated from the church, 10033, 2187, 5302, 3294-5.

28.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth, or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822.

29.  This is true, because speaking to the children of Israel saying, denotes instruction to the men of the Spiritual Church, giving perception, 7063, 3654, 1791; peace offerings denote the worship of the Lord from freedom, 10097; bringing his oblation to the Lord denotes that he is inwardly in pure good, 2001; and out of the sacrifice of his peace offerings denotes acting from that good as from himself, 10097.

30.  His own hands bringing the offering of the Lord made by fire, denotes that by the exercise of his own will and understanding he shall inwardly devote himself to the Lord from pure love, 8066, 10062, 10055; the fat with the breast denotes that he shall worship from celestial in spiritual good, 10033, 10087; and the waving denotes vivification from the Lord, 10083, 10093.

31.  The priest burning the fat upon the altar denotes conjunction with the Lord by celestial good in worship, 10033, 10052; and the breast being for Aaron and his sons denotes conjunction with the Lord by charity, 10087.

32.  The right thigh being given to the priest for a heave offering out of the sacrifices of the peace offerings, denotes that inmost celestial good and truth conjoined in the heavenly marriage must be ascribed solely to the Lord in worship from a state of freedom, that good may be received and rendered active externally in uses, 10092-3, 10097.

33.  He among the sons of Aaron that offers the blood of the peace offerings and the fat having the right thigh for a portion, denotes that inmost celestial truth from good by which the conjunction of truth with good and of good with truth is effected in worship which in externals is relatively imperfect, is that which appropriates immediately the life of good from the Lord, 9946, 10047, 10033, 10092-3, 2187.

34.  The wave breast and the heave thigh denote spiritual and celestial good, 10087, 10092-3; taken from the children of Israel out of the sacrifices of peace offerings, denotes that they are from the Lord as the sources of all activity, 10087, 10092-3; out of their sacrifices of peace offerings denotes when worship is from freedom, 10097; given to Aaron and his sons denotes that they must be ascribed to the Lord who is Divine Good and Divine Truth, 10277, 9946, 10093; and the Lord giving them to Aaron the priest and his sons as a due, or a statute, for ever, denotes that they are appropriated by the celestial and spiritual man as if they were their own to eternity, and are derived from the exercise of his innate powers, 9946, 7884, 7931, 1712.

35.  This is true because anointing portions denote what gives conjunction with the Divine life, 9954; Aaron and his sons denote Divine Good and Divine Truth, and thus the inmost celestial degree as to the will and understanding, 9946; the offerings of the Lord made by fire denote the worship of the Lord sincerely, though, imperfectly, from love, 10055; and the day when he presented them, to minister to the Lord in the priest's office, denotes when man thus inwardly acknowledges that all life is from the Lord in the genuine worship of Him, 10097.

36.  Which the Lord commanded to be given them of the children of Israel in the day that he anointed them, denotes that every man of the Spiritual Church, by influx from the Lord, is enabled to acknowledge that inmost life is from Him in worship by conjunction with Him, 5486, 10227, 3654, 10097; and a due, or statute, for ever throughout your generations, denotes that thus must the spiritual man perpetually acknowledge the Lord in every state of the regenerate life in heaven, 7884, 7931, 9845, 1712.

37.  The law of the burnt offering, of the meal offering, of the sin offering, of the guilt offering, of the consecration, and of the peace offerings, denotes the laws of Divine Order in relation to the acknowledgement of the Lord, and His worship in all its degrees as-to the reception of celestial and spiritual good, as to deliverance from evil internally and externally, as to conjunction with the Lord, and as to the worship of the Lord from freedom in relatively imperfect states. This appears from the explanation of the whole series as here given with the various proofs.

38.  By the Lord commanding Moses in Mount Sinai is denoted commencement in a state of instruction in Divine Truth from a principle of good, 7010, 6752, 8753, 5486; by the Lord commanding Moses is denoted influx from the Lord even to ultimates, 5486; and by offering oblations to the Lord in the wilderness of Sinai is denoted the worship of the Lord in the obscurity of such a state of instruction, 349, 922, 8753.

Having now completed the proofs of each verse in this chapter, we pursue our plan by such comments as may be useful in illustrating the various laws of Divine Order concerning worship, which come successively before us. Every one, surely, in the present day is willing to believe that the External of the universe is governed by laws, and to admit that were it not so, or did man remain ignorant of those laws, confusion would be the result in the universe, or man would appear out of joint with every other created thing or being. Hence, then, we find that man is endowed with the capacity to understand natural law, and to provide for his material comfort and happiness by bringing himself into harmony with it.

But this being the case, we are led to reflect that, certainly also, the Internal of the universe, which must be the cause of the External, is also governed by laws; and that it is equally necessary that man should become acquainted with them, and live according to them. For if, by obedience to natural law, the natural man is so greatly benefited, how much more will he be so by obedience to spiritual law as well! Nay, further, does it not appear reasonable that without the knowledge and practice of spiritual law, obedience to natural law merely, valuable as it is, does not accomplish all that is desirable for man? Need we wonder, then, at the Lord's words in the Gospel, where He counsels His disciples to seek FIRST the kingdom of God, and His righteousness?

But how "are the laws which regulate the Internal of the universe to be discovered and understood? Not by any merely natural process of investigation, but by revelation. The natural man cannot discover and verify spiritual laws because they are above his capacity. And the spiritual man, although he can understand spiritual laws when revealed, cannot, by himself, discover them, because they have their origin in the Lord who is Infinite; and since no one can comprehend the Infinite, but only what proceeds from the Infinite, when that proceeding is successively and adequately accommodated (John 1:18), therefore revelation has been given which is the Word, and indeed has always been given (John 1:1). And in the Word, on this account, are contained the laws of spiritual life made manifest through the correspondences, by means of which spiritual truth is conveyed to man, and could not be conveyed in any other way (Matt 13:34; Ps 78:2). Let us then reverently and lovingly consider the laws set before us in our chapter.

Now the first law governing the worship of those who are in the truth of faith is, that such worship proceeds from the inmost state as to good. The worshiper, however, is not aware, consciously, of the operation of this law, for he does not even know what his inmost state as to good is, nor does he perceive that the Lord is operating upon him through it. But it is there nevertheless, 1555. The next law is that preparation for this worship is similar to preparation for worship from pure love. What is this preparation? It is the denial of self, the shunning of evils as sins, and the acknowledgement of the Lord. The old life must be rejected, its delights must be relinquished, and a determination to act according to the truth must be exercised, this last necessarily involving the acknowledgement of the Lord and of responsibility to Him. And these result in worship from the truth of faith, of which every one may be conscious when he acts according to the truth, although only on the principle or rule that the truth must be obeyed because the Lord has so commanded. But the third law in this case is, that truth must be conjoined with good, or faith with love, according to the state. And this, as far as the worshiper is concerned, is effected by a life of obedience; but as far as the Lord's operation is concerned by an arrangement of truth under the state of good at this stage realized. For by his obedience the worshiper confirms the conjunction, and by the Lord's secret operation an elevation of state is produced in preparation for a higher degree of worship. The fourth Jaw, which is described in verses 3-5, is that all the good of this worship, denoted by the fat, and all the truth thereof denoted by the kidneys, both exterior and interior, shall be ascribed to the Lord and devoted to His service; and then it follows that all who are in truth derived from good will appropriate good, that is (according to a law afterwards explained), only externally, or as if from self, because the flesh in relation to the fat and the blood denotes what is external. The fifth law is that the worship of the Lord from the truth of faith and from the good of faith are identical, since they both relate to the removal of evil, arid both classes of worshipers can appropriate good according to the law, which is described in verses 8-10, and is shown to be applicable to appropriation under different states of worship, namely, that it is only external, or as if good belonged to man as his own. And this general law is here stated evidently to show that even the angels of the superior heavens, as well as those of the ultimate heaven, cannot appropriate life or love as their own absolutely, the reason being that the Lord only has self-existent life. Thus is man every moment dependent on the source of life; and all evil arises from the abuse of his free determination under the delusion that life really appertains to himself. But this sixth law, which may be called the general law of appropriation, requires a little further consideration. In the sixth verse it is said, concerning the flesh of the sacrifice, "every male among the priests shall eat thereof," meaning, spiritually, that all in truth derived from good not as yet realized will appropriate good; but in the eighth verse it is also said the priest shall have to himself the skin of the burnt offering, meaning that good will appropriate its own ultimate truth, as well as that good is only appropriated by men, even in celestial worship, externally; and another aspect of this correspondential statement is, that when man is fully in good internally, he will not only appropriate good externally, which is specifically represented by eating the fleshy but ultimate truth also, denoted by having the skin. Now all these three aspects of the internal sense of this Mosaic law are legitimate interpretation, and cohere. For fullness of appropriation involves three things: first, the consciousness that we are recipients of good and truth continually; secondly, that the internal appropriates what is external; and thirdly, that the more we are filled with love to the Lord and the neighbour internally, the more full and complete, ultimately, will be our external enjoyment of life. And now, further, we may see how the spiritual sense of verses 9-10 show the working of this law in fullness with spiritual and natural men as well as with the celestial. Observe that "the sons of Aaron " here include those who are in truth from good natural as well as spiritual, and that this is the reason why it is said, "one as well as another"; also that when we state the spiritual sense in ordinary language, as is necessary in expositions, we cannot express more than one aspect of the truth involved when writing a series.

But proceeding, we have now to make some remarks on the internal sense as far as verse 21. The various laws concerning the peace offerings, as the references show, denote the laws of Divine Order in relation to man's worship of the Lord from freedom in every individual case. Simply to read over this description in the literal sense is enough to prove that the directions here given must involve more than appears on the surface. Who can tell, for example, from the literal sense, why the flesh of the sacrifice of confession, or thanksgiving, was only to be eaten on the day when offered, when yet that of the votive and retributory offerings was permitted to be eaten on the second day as well? But the internal sense shows us why. There is only one thing which really constitutes true worship in any degree of man's life, and that is, the love of the object of worship for his own sake, and not for any less interior motive or reason. To love and worship the Lord for what He is, is a great deal more important than to love and worship Him on account of the benefits He has conferred, or is likely to confer upon us. Hence, then, worship merely from gratitude is decidedly inferior to worship from genuine love in any degree of our life. Of course it is natural that we should be grateful for blessing's bestowed upon us by anybody, and it has been said that ingratitude is a crime so shameful that no one could be found who would acknowledge himself guilty of it. But still, does not the Lord want us to love Him for His own Name's sake, rather than because His kindness constrains us? To love His kindness is good, but to love Himself, and thus imitate His kindness is better. Hence, then, we see why an offering of thanksgiving is inferior to an offering from love, and why the former, distinguished from the latter, must be involved in the latter to constitute real thanksgiving; or, in the words of the literal sense, why we must eat of the flesh of the sacrifice of thanksgiving only on the day when it is offered, that is, spiritually, our gratitude must not be apart from our genuine love to the Lord. Now this is really the sum and substance of the internal sense of vers. 11-15. But besides the sacrifices of thanksgiving, the peace offerings included vows; and consulting 3880, we find numerous passages of scripture quoted to show that they represented spiritual worship as distinguished from celestial, or worship from charity to the neighbour as distinguished from love to the Lord. And it therefore follows that the free-will offerings named along with the vows, denote natural worship from freedom. Now to worship the Lord from freedom is to worship Him from love; and therefore it is said concerning all the peace offerings that they were "not so much for purification and sanctification as the rest, but that they might eat together in the holy place, and testify joy of heart from Divine worship" (10114). Evidently, then, they represented worship from the freedom of love after victory in temptation, and also in the fully regenerated state; and the appropriation of good, under such conditions, was denoted by eating of the sacrifices; and that such appropriation was and is continual, is denoted by eating on the "morrow," or on the second day, what was left on the first. For to eternity man will require to be nourished with heavenly good, and during regeneration he is nourished by the appropriation of good successively in states of peace and rest after temptations. And, moreover, whereas in the celestial state, described in ver. 12, he has reached the third heaven, beyond which he cannot go, and which is the third day, or final new state, 10114, he can only appropriate good in that day, on the other hand, the spiritual man, in his state of appropriation, or in his states of the realization of good, is looking forward to the "morrow" of the celestial state, and the natural man to the "morrow" of the spiritual and celestial states, from all which we see another reason why the law of appropriation is differently described in the fifteenth and sixteenth verses. There are, however, other laws regarding this appropriation of good which now require attention.

The first of these is expressed in the seventeenth verse, and it is that, in the process of Judgement, all merely selfish good will be dissipated. This the references given clearly show; and this is applicable, of course, to those who are in genuine good. But the next verse gives another law which concerns the wicked. Selfish good may be appropriated in the process of Judgement, and when it is, it not only causes separation from the Lord and the heavenly life, but the confirmation and perpetual continuance of evil; for the Last Judgement with every one in particular follows immediately after his departure from the natural world, and then, since a man is no longer in liberty of choice between good, and evil (H.H. 480) and will not admit of instruction, it follows that he must remain in evil to eternity; and, we may add, it is better for himself that it should be so, since it provides for his entire separation from good and truth which, to such persons, only cause torment. And the third law, which is contained in the two following verses, is that the appropriation of good must be preceded by purification from evil, while the fourth, which ends the series, declares that merely outward righteousness combined with inward impurity, which is hypocrisy and profanation, also necessarily causes separation from good and truth. And finally all these laws show that good is not appropriated or realized by man during states of instruction or during states of conflict, but after instruction and after conflict, when the Lord is truly worshiped with freedom and joy.

And now follow two more important subdivisions of the general subject of the appropriation of good in worship from freedom, the former teaching that no one can appropriate good or truth as his own absolutely, and the latter that, nevertheless, man must act in the matter as if all depended upon himself, at the same time acknowledging that all the power of doing so is from the Lord, the chapter concluding with a general summary of the laws of worship in all cases from the earliest state of man's instruction in truths with a view to their implantation in good. And all this will be found in harmony with the teaching concerning worship from freedom in chapter the third; but this account is more particular, for it is said not only that it is impossible for man to appropriate any good or truth from himself, but also that affections merely natural, and therefore without spiritual life, and the affections that have been injured by lusts, may be useful as means, but cannot be appropriated. Hence we see therefore the proper use of the selfish and perverted life of man before regeneration, and how the Divine Providence may lead man by that life into the higher life. And indeed, were this not the case, it is difficult to see how we are brought out of the old and corrupted life into that which is heavenly. Moreover, it is according to all human experience that the natural life precedes and the spiritual life follows; and, although it may seem like a paradox, yet it is equally true that regeneration also precedes and purification follows. Thus man in the world lives a chequered life, and hardly knows, notwithstanding his determination to do right, whether his real bias is for heaven or hell. However, let him "trust in the Lord and do good, for so shall he dwell in the land; and verily he shall be fed." And a word may now be said, therefore, on the other aspect of the subject as contained in the internal sense of verses 29-36. The law is that a man cannot be saved except by worshiping the Lord entirely as from his own power. His own hands bringing the offering denotes action from his own power; the fat with the breast denotes celestial good inwardly in spiritual good; and waving denotes vivification from the Lord. We do not, however, see or feel these interior operations in ourselves, only perhaps experiencing an obscure satisfaction in doing our duty, this being the effect of the Lord's hidden work. And still further in this connection, how elevating is the spiritual teaching of the thirty-first verse! For it shows that the appropriation of good, or the realization of charity, denoted by the breast, depends upon the sincere acknowledgement that inmost good, signified by the fat, is entirely from the Lord, and must be consecrated to his service in the life of charity. And it follows that this truth is emphasized in the following verse, the heaving of the right thigh denoting that acknowledgement, and also conjunction with the Lord, while by Aaron and his sons having it, is denoted appropriation and the consequent life of uses; for good is not really appropriated unless it is expressed in words and deeds. But now two remarks made in giving the internal sense of verses 33 and 34

may require explanation. It is said in the former that worship from inmost celestial truth is, in externals, relatively imperfect, and this Is true of all external worship as compared with what is internal, and is illustrated by what is said in 9946 at the end, and in 10047 in these words: "As the Lord glorified His Human, so also He regenerates man: for the Lord with man flows in with good through the soul which is by an internal way, and with truth through hearing and sight, that is by an external way, and so far as man desists from evils, so far the Lord conjoins good with truth, and the good becomes the good of charity towards the neighbour and of love to God, and the truth becomes the truth of faith." Also in verse 34 it is said that spiritual good and celestial good "are derived from the exercise of man's innate powers." By "innate powers " are meant powers received from the Lord, as, for example, the power to use the new will and understanding, 1555, and power to act as from himself, 1712. Thus, too, it is said in verse 35, "The Lord is worshiped sincerely, though imperfectly, from love"; and in verse 36 that man is enabled to acknowledge that inmost life is from the Lord." And in short, the anointing portion of Aaron and his sons is nothing else, with regard to man generally, than the power given to him to acknowledge that his highest good is from the Lord, by conjunction with Him, and thence by the appropriation of that good.

Leviticus Chapter 8

Summary of the Spiritual Sense

1. The general subject of the whole chapter is the glorification of the Lord, and, at the same time, the regeneration of man, vers. 1-5.
2. And first, with regard to the Lord, there is the putting off of the Human from the mother, and with regard to man purification from actual evil by repentance, ver. 6.
3. Then it follows that there is the reception of Divine Truths in successive order, and the conjunction of truth with good giving wisdom and enlightenment, vers. 7-13.
4. Also the natural affections must be purified, in order that they may be brought into harmony with the higher affections, vers. 14-17.
5. Moreover, the spiritual affections must be wholly consecrated to the Lord, and thus the good of innocence must be realized internally as well as externally, vers. 18-21.
6. And now, therefore, the regenerated man is fully inaugurated into the realization of good, and thus into a life of good acting by truth, and consequently into the active life of charity followed by the reciprocal conjunction of truth with good, vers. 22-30.
7. After which there is the full and perpetual appropriation of good without any admixture of evil; and thus is accomplished the glorification of the Lord and the regeneration of man, first by complete separation from all evil, and secondly by the reception of all good and truth embodied in perfect obedience, according to the laws of Divine Order by influx from the Lord and by co-operation on the part of man, vers. 31-36.

1.  This is evident, because by Jehovah is denoted the Divine Being as to His love, 2001; by speaking is denoted influx, 2951; by Moses is represented Divine Truth or the Word, 7010, 6752; and by saying is denoted perception, 1791, 1822.

2.  Aaron and his sons denote celestial good and the truths thence derived, 9946; garments denote spiritual truths to be conjoined with celestial good, 9814; the anointing oil denotes celestial good, 9954, 10011; the bullock denotes natural good in the external man, 9990, the rams denote spiritual good in the internal man, 9991, and burnt offerings and sacrifices denote purification from evil, 9991; and the basket of unleavened bread denotes celestial good free from falsity in all its degrees with the Sensual which is a receptacle, 9996, 10080.

3.  This appears, from the signification of assembling, as denoting arrangement into order as the effect of the universal influx of the Lord, and thus as denoting the glorification of the Lord and the regeneration of man, 6338; of all the congregation as denoting all the affections and powers of man, because it denotes all things of truth and good or of faith and charity, thus all the Spiritual, or all things constituting the church with man, 7830, 7843; and of the door of the tent of meeting as denoting that by which man has entrance or introduction to the heavenly life, 2356, 3540³.

4.  Moses denotes Divine Truth, or the Word, 7010, 6752; commanding denotes influx, 5486; the Lord, or Jehovah, denotes the Divine Being as to His love, 2001; the congregation denotes the Human of the Lord, and the various powers of man, 7830, 7843; being assembled denotes, here, preparation for the heavenly life, 6338; and the door denotes the acknowledgement of the Lord, 2356, 3540³.

5.  This is evident, because Moses denotes Divine Truth, or the Word, 7010, 6752; saying denotes perception, 1791, 1822; the congregation denotes the man of the church, 7830, 7843; and the thing which the Lord has commanded to be done denotes the glorification of the Lord and the regeneration of man, as is plain from what precedes and follows.

6.  This appears thus: Aaron and his sons denote the Lord as to Divine Good and Divine Truth, and thence man as to good and truth received from the Lord, 9946; and washing in water denotes, with regard to the Lord, the putting off of the human nature from the mother, and with regard to man the work of repentance, or of purification from evil, 10239, 3147, 10002.

7.  The coat denotes inmost truths, the uniting medium between the celestial and spiritual heavens, 10004; the girdle denotes the common bond of love which unites those truths, and distinguishes them, 9828, 10014; the robe denotes the interior truths of the spiritual kingdom, 10005; the ephod denotes ultimate truths therefrom, 9824, 10006; and the band of the ephod denotes the common bond conjoining these, 9824, 9837.

8.  By the breastplate is denoted Divine Truth shining forth from Divine Good, 10007; and by Urim and Thummim are denoted the mind of the man of the church filled even to ultimates with clear perceptions of good and truth, 9905.

9.  By the mitre set upon Aaron's head is denoted wisdom from the Lord in the inmost, 9827, 10008; and by the golden plate, the holy crown, is denoted enlightenment thence in ultimates, or enlightenment from the Divine Human, according to the influx of Divine Good into Divine Truth, 9930, 9932, 10009, 2001, 5486, 7010.

10.  This is evident, because Moses denotes Divine Truth, 7010; his taking the oil denotes conjunction with Divine Good, 10010-11; anointing the tabernacle and all that was therein denotes conjunction also with the interiors of those in the middle heaven, or the interiors of the mind of the regenerated man corresponding thereto, 9594; and sanctifying them denotes the effect, namely a state of holiness, 9820, 9956.

11.  To sprinkle the oil upon the altar denotes to conjoin good with truth in the worship of the Lord from love, 9954; seven times denotes in all fullness and holiness, 10127, 716; and anointing the altar and all its vessels, and the laver and its base to sanctify them, denotes not only the devotion of the soul to the Lord by such conjunction, but also the consecration of all recipient truths, interior, exterior, and external, which are thereby rendered pure and holy, 9954, 10274, 10275, 9820.

12.  Pouring of the oil on the head of Aaron to sanctify him, denotes that especially must Divine Good itself flow in and vivify the Human of the Lord, and the soul of man with good conjoined to truth from the highest degree to the lowest, 10010, 10011.

13.  Here Moses denotes Divine Truth or the Word, 7010; Aaron's sons denote the spiritual as distinguished from the celestial man, 9946; to be clothed with coats denotes to be instructed in truths, 9814; girdles denote the common bond of affection, 10014; to bind caps upon them denotes to endow them with intelligence from wisdom, 9949, 10016; and as the Lord commanded Moses denotes according to the influx of Divine Good into Divine Truth, or according to Divine Order, 2001, 5486, 7010, 911.

14.  The bullock of the sin offering denotes the natural man and its purification, 10021; and Aaron and his sons laying their hands upon the head of it denotes communication, translation, and reception with power, and thus the conjunction of the higher powers and the lower, 10023.

15.  Slaying the bullock denotes preparation, 10024; Moses represents Divine Truth, 7010; accommodation to the natural man is denoted by the blood of the bullock, 10026; the putting of the blood upon the horns of the altar denotes operation with power in the worship of the Lord, 10027, 9964; the finger also denotes power, 7430; the bullock as a sin offering denotes the purification of the natural man, 10024; the blood on the horns of the altar also denotes purification even to ultimates or to the sensual life, 10186; and pouring the blood at the base of the altar denotes that the natural man must be brought into harmony with the spiritual, 10028.

16.  Here the fat upon the inwards, or intestines, denotes good in the lowest degree, 10033, 353, 9632; the long lobe upon the liver denotes interior natural good, 10031; the two kidneys and their fat denote the natural power of discriminating truths, with its good, 10032, 10074, 353; and burning all upon the altar, denotes being ascribed to the Lord and devoted to Him, 10052.

17.  The bullock, in this case, denotes the merely natural man, and the flesh the evil thereof, 10035; the skin denotes falsity, 10036; the dung denotes everything evil which, by discrimination, has been separated from good, 10037; to be burnt with fire denotes rejection from the heavenly life, through self-love, and without the camp, denotes hell, 10038; and as the Lord commanded Moses denotes according to the influx of Divine Good into Divine Truths, 2001, 5486, 7010.

18.  The ram denotes the good of innocence in the internal man, or spiritual good which is charity, 10042; as a burnt offering denotes full devotion to the Lord, or plenary regeneration, and thus purification, 10053; and Aaron and his sons laying their hands upon the head of the ram denotes the communication of power from the Lord through celestial good and its truths, 9946, 10023.

19.  Killing the ram denotes preparation, 10024; and the blood being sprinkled on the altar round about denotes that the conjunction of Divine Good with Divine Truth must be effected in the Internal, 10047.

20.  Cutting the ram into pieces denotes a proper arrangement of goods and truths with the regenerating man, 10048; and Moses burning the head, and the pieces, and the fat, denotes that goods and truths must be ascribed to the Lord, and devoted to Him from pure love, as to inmost things, as to exterior things, and, in fact, as to all celestial good, 10052, 10051, 10033.

21.  Washing the inwards and the legs with water denotes that the sensual and natural affections must be purified by the application of the truths of the Word, 10049, 10050, 2702; burning the whole ram upon the altar denotes the consecration of the whole internal man to the Lord, 10052; a sweet savour, or an odour of rest denotes that heavenly peace and rest are thereby realized, 10054; an offering made by fire denotes worship from pure love, 10055; and as the Lord commanded Moses denotes influx from the Lord and co-operation with Him through obedience to the truths of the Word, 2001, 5486, 7010.

22.  This appears from the signification of the second ram as denoting Divine Truth proceeding from Divine Good in the heavens, in order that truth may act from good, 10057; and of Aaron and his sons laying their hands upon the head of the ram, as denoting the influx of Divine Good and Divine Truth with power, 10058.

23.  By the slaying of the ram is denoted preparation, in this case, for the performance of uses from the consecrated soul, or from the fullness of Divine Truth in its power, because the second ram was called the ram of consecration, or of the filling of the hand, 10059, 10060; by the blood is denoted the Divine Truth proceeding from the Divine Good of the Lord in the heavens, 10060; by the blood put upon the tip of Aaron's right ear is denoted full perception of truth from good in the celestial degree, 10061; by its being put on the thumb of his right hand is denoted intelligence in the spiritual degree, 10062; and by its being put on the great toe of his right foot is denoted intelligence in the ultimate or natural degree of him who is in the course of regeneration, or in the celestial heavens, 10063.

24.  This is demonstrated from the signification of Aaron's sons as denoting those in the inferior heavens, 9946, 10099; from what is said in the previous verse; and from the sprinkling the blood on the altar round about as denoting the conjunction of good and truth in worship in every mode and degree, 10047.

25.  The fat denotes all celestial, spiritual good, 10033; the fat tail denotes the good of truth, or exterior good, 10071; the fat of the inwards denotes external good, 10030; the long lobe upon the liver denotes interior good, 10031; the two kidneys and their fat denote all spiritual truth serving for discrimination or purification, and conjoined with their good, 10032; and the right thigh denotes all interior truth conjoined with its good in the heavenly marriage, 10075.

26.  The basket denotes the Sensual as the receptacle, 9996, 10080; unleavened bread denotes what is purified from evil and falsity, 9992; one unleavened cake, or one loaf of bread, denotes inmost celestial good, 10077; one cake of oiled bread denotes all interior celestial good, 10078; one wafer denotes all ultimate celestial good, 10079; and their being placed upon the fat and the right thigh denotes that these things are from the Divine Good through the heavenly marriage, 10033, 10075.

27.  Putting the whole upon the hands of Aaron, and upon the hands of his sons denotes acknowledgement in the heavens that those things are of the Lord, and thus that they are communicated from Him, 10082; and their being waved as a wave offering before the Lord denotes vivification from the Lord, 10083.

28.  Here by Moses is denoted Divine Truth, 7010; burning all upon the altar of burnt offering denotes consecration to the Lord in the worship of a good life, 10052; a consecration to the Lord for a sweet savour, or an odour of rest, denotes a state of joy and peace, 10054; and an offering made by fire to the Lord denotes the worship of the Lord from pure love, 10055.

29.  Moses taking the breast and waving it for a wave offering before the Lord denotes that all in Divine Truths in the spiritual heavens live the active life of charity from the Lord, 10087, 10089, 10090; Moses' portion of the ram of consecration, or fillings of the hand, denotes that charity is the essential of the spiritual man, and the spiritual heavens, because Moses denotes those in the heavens who are in Divine Truths, 10090; the breast denotes charity, 10087, and the ram of fillings denotes the state of the fully regenerated spiritual man in its activity and power, 10057; and as the Lord commanded Moses, denotes by influx from the Lord into Divine Truth, 7010, 5486, 2001.

30.  By Moses is denoted Divine Truth, 7010; by Aaron and his garments are represented Divine Good and Divine Truth in the superior heavens, 10067; by his sons and their garments are denoted Divine Good and Divine Truth in the inferior heavens, 10068; by sprinkling is denoted conjunction, 10067; by the blood and the oil both being used together, the one representing Divine Truth and the other Divine Good, is denoted reciprocal conjunction, 10065, 10066, 10067; and thus there is sanctification as to celestial good and truth and as to spiritual good and truth, 10069.

31.  Here, saying denotes perception, 1791, 1822; Moses denotes Divine Truth, 7010; Aaron and his sons denote the celestial and spiritual man, because they denote good and truth respectively, 9946; boiling the flesh at the door of the tent of meeting, or in the holy place, denotes preparation for appropriation of good by the acknowledgement of the Lord and His influence through the heavens, 10105, 2356, 3540³; eating denotes appropriation, 2187; the flesh denotes spiritual good and the bread celestial good, 10106, 10107; the basket denotes the receptacle, or the external Sensual, 10107; Aaron and his sons having it denotes appropriation with the celestial and spiritual man, 9946; and as I commanded denotes according to Divine Order, 7010, 5486, 10119.

32.  That which remains of the flesh and the bread being burnt with fire denotes that all good which is not appropriated from the Lord is of self-love and must be rejected and dissipated, 10114, 10115.

33.  Not going out from the door of the tent of meeting seven days until the days of consecration be fulfilled, denotes that the glorification of the Lord and the regeneration of man must be full and complete in every respect, 2356, 3540³, 10102, 10103; and for he shall consecrate you seven days, denotes that the regenerated man shall enjoy the heavenly state to eternity, 10360.

34.  As has been done this day so the Lord has commanded to do, to make atonement for you, denotes that every state of regeneration is a representation of the whole process in an image, because the same ceremonies of consecration were performed on each day of the seven, and the number seven denotes "an entire period from beginning to end greater or less," 10127, 1040.

35.  The door of the tent of meeting denotes the acknowledgement of the Lord and of His operation through the heavens, 2356, 3540³; abiding there day and night seven days denotes full and complete and therefore perpetual acknowledgement, 10102, 10103; day and night denotes in every state of brightness and of obscurity, 936; keeping the charge of the Lord evidently denotes fulfilling the law of the Lord, 9149; not dying denotes deliverance from spiritual death, 81; and "so I have commanded," denotes co-operation with the Lord, because it denotes acting according to influx from consent and not from compulsion, which is truly to keep the charge or commandments of the Lord, 6105.

36.  Aaron and his sons doing all the things which the Lord commanded by the hand of Moses, denotes that thus the Lord is glorified and thus man is regenerated, namely by influx and co-operation through correspondence, 5486, 6105.

As this whole chapter is, generally speaking, similar, in the series of the internal sense, to Exodus xxix., of course the exposition given is similar, both chapters describing the glorification of the Lord and the regeneration of man. But still there are some differences as to particulars, which may be noticed as we proceed.

Observe, therefore, that each chapter commences with an introduction or preface, that in Exodus covering the first three verses, and that in Leviticus the first five. Also in both prefaces the general truth is involved that the Lord was glorified, and that man is regenerated by the operation of the Lord through interior things, and the co-operation of man in externals, the former being represented by the bullock, the two rams and the unleavened bread, and the latter by the basket. Thirdly, we see that, in both cases, the things offered in sacrifice denote the higher affections of man received from the Lord, and named according to the order of regeneration as it appears to man, from externals to internals, and that the whole congregation assembled at the door of the tent of meeting represent the lower affections of man united in acknowledgement of the Lord, in the first instance, as the beginning of the way to the heavenly life. And lastly, we may notice that Aaron and his sons sustain the double representation of Divine Good and Divine Truth proceeding immediately from the Lord, and of the man of the church as receptive of those principles; while the doing of the Lord's will is in both prefaces emphasized, as the grand means of ascending from the lower life to the higher, or of expressing the higher life in the lower, this obedience being mentioned first in Exodus and last in Leviticus, the differences in arrangement being due to the fact that it is first as a means leading to love, and last as the effect of a state of love.

Coming now to the particulars, we learn from each of these chapters that purification from evil and error is the first work both in the glorification of the Lord and in the regeneration of man, this being denoted by the washing of Aaron and his sons. The Lord, however, had no evil of His own from which He needed to be cleansed, but only tendencies to evil from the maternal life, and hence the washing, in His case, denotes the entire removal of those tendencies, and of that maternal life, the final consequence being that the very Divine Life itself descended into the ultimate plane of the Body, which could not "see corruption" as man's body does, because of its Divine origin and formation; for substance which, in the first place, is produced by the Divine Being, and in the second is formed or organized by His life is, on these accounts, imperishable. And these considerations will enable us to see, in some respects, the character, so to speak, of what is Divine substantial, as distinguished from what is material (Doct. of the Lord, 35). But man, on the other hand, has actual evil, as well as hereditary tendencies to evil from both his parents, and therefore from these he requires to be continually purified by the application of the external truths of the Word, to which water corresponds, before he can become fully receptive of the heavenly life. Every one, indeed, must first "cease to do evil" before he can truly or perfectly "learn to do well." And let it be here noted also, that in man's case evil and error are not actually abolished, but remain with him to eternity, 868, the effect of sincere repentance being, not the absolute destruction of evil, but its removal so as no longer to appear.

But the effect of the removal of evil by repentance, we next learn, is the reception and acknowledgement and love of heavenly truths from the Lord, through the Word, and these are represented by the garments of Aaron and his sons, which require some attention; for in respect to them the account in Leviticus varies from that in Exodus; and as no statement of the literal sense of the Word is without a definite purpose with regard to the internal sense, it is legitimate to look for the signification of these variations. It is, we believe, grounded in the circumstance that, while the chapter in Exodus describes the glorification of the Lord and the regeneration of man in reference to those under instruction, or in a state of truth leading to good, that in Leviticus describes it in reference more particularly to those who are in the act of being inaugurated into the state of good. And because of this we find that especially in regard to the naming of the garments, or spiritually, in regard to the arrangement of truths, the account in Leviticus is, respectively, more precise and full than that in Exodus. For example, in Leviticus we have, in regular order, the coat with the girdle thereof, the robe, the ephod, and the girdle of the ephod, followed by the breastplate, the Urim and Thummim, the mitre and the golden plate; but in Exodus the order is, the coat, the robe, the ephod, the breastplate and the girdle of the ephod, followed by the mitre and the holy crown. Why, then, is the inner girdle omitted; and why is the breastplate here named before the girdle of the ephod, and not after it? Now the inner girdle denotes the inmost bond of love in the spiritual kingdom, 9945, and the girdle of the ephod denotes the external bond of love there, 9895, and therefore the omission of the inner girdle, while yet the outer girdle is mentioned, indicates that the spiritual man, in his early experiences, is more under the influence of external affections and less under the influence of things internal; and the naming of both girdles in their proper order in Leviticus, indicates that, in his more advanced state, he is more led by internal bonds than by external, because then the internal rules more completely. And with regard to the breastplate, which denotes Divine Truth shining forth from Divine Good, whereas the girdle denotes the common bond of love, it is named first in Exodus, to denote that in early stages of regeneration truth is the leading principle, and second in Leviticus to denote that, later, love is the ruling power. For truly it is love, and especially love as expressed in ultimates, or in the actions, which unites and binds together good and truth from the lowest degree of the life even to the highest. And indeed when love rules, another effect follows, namely, that the revelation of truth also is more resplendent; and this explains why the Urim and Thummim are particularly mentioned in Leviticus but omitted in Exodus. But in both the chapters under consideration the mitre and the golden plate are last mentioned, and denote respectively Divine Wisdom and intelligence, and enlightenment from the Divine Human. And it is said, ''according to the influx of Divine Good into Divine Truth," because, in our chapter, the golden plate is also called the holy crown, whereas in the parallel passage in Exodus, it is only called the holy crown, showing that the enlightenment is not so great during the state of instruction in truth leading to good as in the state of actual inauguration into good. We may notice also that, in the Hebrew, and according to the correspondence of each word, the expression " plate of gold" indicates truth derived from good, and the expression "crown of holiness," good derived from truth, the former, therefore, being peculiar to the more perfect state of good, and the latter to the less perfect state of instruction; while the use of the two expressions combined, as in our chapter, will indicate, appropriately, the conjunction of truth with good in fullness. But lastly, it is remarkable that in the exposition of the internal sense, in series, in Exodus, there is what appears to be a singular omission. For after quoting verses 4-9 of the chapter according to his method, quite correctly, the author proceeds to give the spiritual meaning of each sentence, but does not give the meaning of the last sentence of verse 5, namely, "and you shall gird him with the girdle of the ephod," which signifies, according to 9837, the "general bond, by which interior things are held together in connection"; and "an outward bond, because the ephod signifies the External of the spiritual kingdom." Now why is this omission made, both in giving the internal sense in series, 9999, and in giving the proof and explanation of the meaning of each term, 10006, 10007, when yet, since the sentence, under consideration occurs, in the literal sense, at the end of verse 5, it must cohere, in its spiritual sense, with what precedes, and with what follows? For there can be nothing superfluous, and nothing wanting, in the literal sense of the Word. What, then, is the explanation? It is that in speaking of the ephod in 10006, the girdle of the ephod is evidently included, as will appear from a careful perusal of 9824, which is given as a reference; besides which, the mention of the girdle of "Aaron and his sons" again in verse 9, may also have contributed to the omission of a particular exposition of the last sentence of verse 5. Moreover, the last period of 9824, to which number the author refers in 10006, clearly shows that the omission could not have been inadvertent, since it is this last sentence of Exodus 29:5, and Leviticus 8:7 which is mentioned to show the derivation of the Hebrew word for ephod from an expression, meaning "enclosing all interior things." Thus, the girdle being considered in this case as a part of the ephod, its internal sense is involved in what is said of the ephod.

Continuing now our comparison of the different sections of these two chapters, we next observe that the anointing is much more fully described in Leviticus than in Exodus; and that the reason of this is because the inauguration into the state of good involves the sanctification of every degree of the life from the highest to the lowest, this indeed being signified in Exodus by anointing the head of Aaron, expressing the great truth in the highest sense, that the Human of the Lord was from His conception and birth, essentially, wholly Divine in all its degrees, but that, as described in Leviticus, it only became actually and fully Divine by the process of glorification, involving the conjunction of good with truth in successive order, as denoted by anointing the tabernacle and all that was therein, the altar and all its vessels, and the laver and its base; and in simultaneous order by pouring of the anointing oil on Aaron's head to sanctify him. See also a variation of the description of the same process in 10250.

But noting, in passing, the distinction between the signification of the garments of Aaron himself and the garments of his sons, as signifying the Divine Spiritual proceeding from the celestial, and spiritual truths in a lower degree, respectively, we come to the consideration of the sacrifices. And here we observe that the purification of the natural man is described in similar order in both chapters by the sacrifice of the bullock and the various circumstances attending it; and that the same remark is applicable to the purification of the internal man denoted by the first ram as a burnt offering. Hence, then, there is no necessity to dwell upon the particulars. But the offering of the second ram demands more attention; and first it may appear strange that two rams were offered; for the ram in both cases will have the same general correspondence. It was because two distinct states of man were to be represented, namely, by the first ram the state of truth leading to good, and by the second the state of truth proceeding from good; or, in other words, the life of man in the course of regeneration, and his life in consequence of regeneration, when he is inaugurated into the state of acting from good by means of truth. Hence this second ram is called the ram of fillings, of the filling of the hand, or the ram of consecration. And here, indeed, an important thought is worth mentioning. It is not sufficient in order to understand and interpret the spiritual sense of the Word correctly, simply to know the correspondence and signification of each term in the literal sense, or even to have a tolerably clear perception of spiritual things in general. For there appear to be some particular instances in which a higher inspiration is necessary. And this is manifest in the case before us. Unless the Writings had pointed out the distinction of which we are speaking, indeed, or unless the general expositor continually receives help from the Lord enlightening him, and in some special cases, unless revelation were given, by inspiration which is not perceived because it is influx, internally, it would seem impossible to discern the hidden meaning of a passage. Hence some persons have imagined that no one but a person specially appointed by the Lord, as Swedenborg was (TCR 779), ought to presume to interpret, in series, whole books of the Word according to the internal sense; but experience has proved the contrary; and, truly, there is no reason why an ordinary student of the Word should not be privileged to do this in the ordinary way by devout and careful study, and in humble dependence upon the Lord, Who, we are assured, teaches every one by the Word. No doubt, however, that when a distinction like that of which the series here treats is made known it can be seen how all the particulars combine to confirm the truth. Thus in verse 23 we have described the second general effect of action from good, namely, the perception of truths, and a more powerful operation of truths in ultimates for the performance of uses. We say here "of him who is in the course of regeneration, as well as of one who is in the celestial or spiritual heavens," because the former certainly do occasionally enjoy a foretaste of the delight of acting from good, or of the delight of doing good without any admixture of selfish motives. And then we see in the following verses as far as to the end of verse 29, how the full realization of the delight of good is described, its full acknowledgement and reception from the Lord by the celestial man, and its acknowledgement and increased activity with the spiritual man, these things being denoted by the heave thigh and the wave breast respectively, with the rest of the things named in those verses, which were wholly consecrated to the Lord.

We now come to a point which is especially interesting. In verse 30 of our chapter is described the reciprocal union of Divine Truth with Divine Good in the Divine Human, in the superior heavens, and in the inferior heavens; and consequently this verse also describes the reciprocal conjunction of truth with good with the man who is being regenerated, to whatever heaven he may belong. As far as the Lord was concerned the Divine united itself to the Human, and the Human united itself to the Divine mutually and reciprocally; and this the Lord, in the world, effected by His own proper power because the Divine was in Him and constituted His very soul or life, 2004. But so far as man is concerned this reciprocal union is called conjunction to distinguish it, because man has no life in himself as the Lord had; and therefore, when it is said, as it sometimes may be, that man conjoins himself with the Lord, which is the outward appearance, 2004² at the end, thereby must be understood, that the Lord, by means of sciences, knowledges, and truths, conjoins man to Himself, or, in other words, good conjoins truth with itself, and truth is conjoined with good reciprocally in the man who is being regenerated. The knowledge of this mystery, however, need cause no one to hang down his hands and wait idly for the Divine operation. Every man must still act as of himself in accepting truths and in shunning evils; for only under these conditions can the Lord effect the conjunction of truth with good in him mutually and reciprocally, as is described, in the verse under consideration, by Moses taking both the blood and the oil and sprinkling them upon Aaron and his garments, and upon his sons and their garments. But now it may be asked, " When does this reciprocal conjunction-commence with man?" And a careful perusal of 6047 will, we think, show that it begins as soon as man, from his own consciousness, affirms truth in general, and from that affirmation decides for himself concerning truths in particular, and thence begins to lead a new life. Hence, therefore, we need not be surprised to find that, in our chapter, as compared with that in Exodus, which we have been studying along with it, the reciprocal conjunction holds a different position. For it is perpetual with the regenerating man; but all the same it will vary in its character as regeneration proceeds, and this, we think, may be one reason why the account of it is placed before the offering of the second ram in Exodus, and after it in Leviticus. At any rate there are reasons for this, grounded in the internal sense; and the explanation given so fully in 10067, where this reciprocal conjunction is declared to be perpetual with man, strongly tends to confirm the thought that the Lord conjoins truth with good in man exactly in proportion as man, as of himself, willingly abstains from his evils and errors. This tends to prove then, that reciprocal conjunction, as described in Exod 29:21, is inferior in fullness and perfection to that described (Levit 8:30).

But the rest of this chapter, which speaks of the appropriation of good by man as a natural result of the reciprocal conjunction on which we have just reflected, need not detain us, except to remark that this appropriation is the crowning act, so to describe it, of the regenerate life, as well as the continual experience of the angels, as denoted by the seven days of the consecration; and to point out that the injunction to "keep the charge of the Lord that you die not," in verse 35, involves the same general truth as the injunction in Exodus, ver. 36, to offer a bullock for a sin offering on every one of the seven days of the propitiation, namely, the continual purification of man in heaven and the church even to eternity.

Leviticus Chapter 9

Summary of the Spiritual Sense

1. Instruction to him who is in the new state of good that he should be prepared to worship the Lord from various affections, natural, spiritual and celestial, in order that the Divine may be manifested in the Human, vers. 1-4.
2. Obedience for this purpose as to the understanding and as to the will with further perception, as to action, vers. 5-6.
3. Worship accordingly in due order and sequence, vers. 7-21.
4. The effect, namely, closer conjunction with the Lord; full reciprocal conjunction on the part of man; the manifestation of the Divine Love in all fullness even to ultimates, and consequently full revelation, producing a state of profound humility, vers. 22-24.

1.  By it coming to pass is denoted a change in the subject, 4978; by the eighth day is denoted a new state, 9227.; by Moses is denoted Divine Truth from the Lord, 7010, 6752; by calling is denoted influx, and thus the Lord's operation, 6840; by Aaron and his sons are denoted the Celestial and the Spiritual, 9946; and by the elders of Israel are denoted the Natural, 9421, 9422.

2.  Saying denotes perception, 1791, 1822; Aaron denotes celestial good, 9946; a bull calf denotes the good of innocence in the natural man, 2830, 9391; the male denotes truth, 725; for a sin offering denotes the acknowledgement that man of himself is nothing but evil, 3400, 10042; a ram for a burnt offering denotes the good of innocence in the internal man, 10042; without blemish denotes what is pure, 7837; and to offer them before the Lord denotes the acknowledgement that all good is from Him, 9293.

3.  This is evident, because to speak and to say to the children of Israel denotes instruction to. the spiritual-natural man, 2951, 7304, 4286; a he-goat for a sin offering denotes the truth of faith conjoined with its good, 4169, 725; for a sin offering denotes the acknowledgement that man of himself is nothing but evil, 3400, 10042; a calf denotes the good of innocence in the External, and a lamb the good of innocence in the Internal, 2830, 9391, 10132; of the first year, and without blemish, denotes in all fullness and purity, 7839, 7837; and a burnt offering denotes that map in worship acknowledges that all good is from the Lord, 10053, 10055.

4.  An ox and a ram for peace offerings denotes the worship of the Lord from a state of external peace as to natural good and as to spiritual good, 2180, 10042, 10097; sacrificing before the Lord denotes acknowledgement and worship, 9293; a meal offering mingled with oil denotes the conjunction of spiritual good with celestial good, 2177; and today the Lord appearing denotes the manifestation of the Lord in the new state, 9227.

5.  This appears from the signification of the sacrifices named, as has been shown; of commanding, as denoting influx, 5486; of the tent of meeting, as denoting the heavens, 3540³; and of all the congregation standing before the Lord, as denoting all the subordinate powers of the regenerated man united before Him, 7830, 7843, 3136, 9293.

6.  By Moses saying is denoted definite perception through Divine Truth, 1791, 7010; by the thing which the Lord has commanded is denoted influx from the Lord, and thus what is acceptable to Him, 5486; and by the glory of the Lord appearing is evidently denoted the manifestation of the Lord, 5922.

7.  Moses saying to Aaron denotes perception with those who are in celestial good from Divine Truth, 1791, 7010, 9946; drawing near to the altar denotes approaching the Lord, 921, 6843; offering the sin offering denotes that man is unworthy because of himself he is nothing but evil, 3400, 10042; offering the burnt offering denotes that all good is of the Lord, 10053, 10,05.5 5 Aaron making atonement for himself and the people denotes, with regard to the Lord, that the Human may be acknowledged as one with the Divine, and with regard to man, that reconciliation may be established with the Lord, both as to the will and understanding, 10042 II.; "for yourself and the people " denotes as to the will and understanding, because Aaron signifies good, and the people signify truth, 9946, 1259; offering the oblation of the people denotes the worship of the Lord, and reconciliation in the external man as well as the internal, 6451; and "as the Lord commanded" denotes according to Divine influx, 5486.

8.  Here, by Aaron are denoted those who are in celestial good, 9946; drawing near denotes to approach the Lord, 921, 6843; slaying the calf of the sin offering denotes preparation to worship the Lord from the good of innocence in the natural man, 10024, 2830; and the sin offering denotes the acknowledgement that man of himself is nothing but evil, 3400, 10042 II.

9.  This is thus proved: the sons of Aaron denote those who are in charity, because they denote "the Divine Truth from the Divine Good in the heavens," 9946; presenting the blood to Aaron denotes the acknowledgement that Divine Truth is from the Lord through celestial love, 9293, 9046, 10047; Aaron dipping his finger in the blood denotes the power of truth from good, 7430; putting the blood upon the horns of the altar denotes the conjunction of truth with good confirmed in worship, 10208; and pouring out the blood at the base of the altar denotes that the natural man also receives the influx of truth from good in the ultimate, 10047.

10.  This is demonstrated as follows: the fat denotes celestial good, 10033; the two kidneys denote truth, 10032; the long lobe upon the liver denotes the interior good of the external or natural man, 10031; burning upon the altar denotes full acknowledgement that all good is from the Lord, and that it is to be devoted to His service, 10053, 10055; and as the Lord commanded Moses denotes according to the influx of good into truth in worship, 2001, 5486, 7010.

11.  Burning the flesh and the skin with fire without the camp denotes that everything evil and false in the natural affections and powers is separated and conjoined with selfish love, with those not in the realization of the heavenly life, 1003510036, 10038.

12.  Aaron denotes those in celestial good, 9946; slaying the burnt offering denotes preparation to worship the Lord from that good, 10024; the burnt offering denotes the acknowledgement that all good is from the Lord, 10053, 10055; Aaron's sons delivering to him the blood denotes that those in charity acknowledge that spiritual truth is from the Lord through celestial love, 9946, 10047; sprinkling the blood upon the altar round about denotes the confirmation of the conjunction of truth with good in every mode and degree, 10047.

13.  Delivering the burnt offering to Aaron piece by piece, and the head, denotes that by Divine Truth a distinct arrangement of goods and truths is effected, from ultimates to inmost things, because the sons of Aaron denote Divine Truth, 9946; the pieces, including the head, denote what is from ultimates to inmost things, 10049-51, and cutting in pieces denotes a distinct arrangement, 10048; and burning upon the altar denotes that all is fully devoted to the Lord by the acknowledgement that all good is from Him, 10053, 10055.

14.  Washing the inwards and the legs, and burning them upon the burnt offering on the altar, denotes that lowest good which is sensual and corporeal, and exterior good which is natural, are purified by the acknowledgement from the heart that they are from the Lord; and therefore they are ascribed to Him, and are devoted to his service, 10049-51, 10055.

15.  Aaron denotes celestial good in the inmost, 9946; the goat, the oblation of the people, denotes those who are in the truth of faith, 4169, 725; slaying it denotes preparation, 10024; offering it for sin denotes worship involving the acknowledgement that of themselves they are nothing but evil, 3400, 10042; and as at the first evidently denotes as in the former case.

16.  Presenting the burnt offering and offering it according to the ordinance denotes that those who are in the good of faith are wholly devoted to the Lord by the acknowledgement that all good is from Him according to Divine Order, 10055, 7995.

17.  Aaron denotes celestial good, 9946; the meal offering denotes worship from the conjunction of spiritual good with celestial good, 2177; filling the hand denotes with all fullness and power, 10019; burning it upon the altar denotes that such conjunction is acknowledged to be from the Lord in worship, 10053, 10055 5 and besides, the burnt offering of the morning denotes in addition to the worship of the Lord from celestial good and from spiritual good distinctly in the new heavenly state, 10134, 10136, 9299.

18.  Aaron denotes celestial love, 9946; slaying the ox and the ram denotes preparation to worship as to the natural and spiritual degrees, 10024, 2180, 10042; peace offerings denote worship from freedom, 10097; Aaron's sons denote those who are in spiritual truth, 9946; presenting the blood to Aaron denotes the acknowledgement that it is from the Lord through celestial good, 9293, 9946, 10047; and sprinkling the blood on the altar round about denotes the conjunction of good with truth in this worship effected and established, 10047.

19.  The fat of the ox and the ram denotes all the good of the natural man and the spiritual man, 10033, 2180, 10042; the fat tail, and that which covers the inwards, denote all exterior and external natural good, 10071, 10029, 10030; the kidneys denote all interior natural truths, 10032; and the long lobe upon the liver denotes all interior natural good, 10031.

20.  The fat put upon the breasts denotes the conjunction of celestial good with the good of charity, 10033, 10087; and burning upon the altar denotes devotion to the Lord from pure love, 10053, 10055..

21.  Here the breast denotes all holy charity, 10087; the thigh denotes all things relating to the heavenly marriage, thus all good together, 10075; Aaron waving them denotes acknowledgement by the celestial man that all good is from the Lord, 9946; and their being waved denotes vivification by Him, 10089.

22.  Aaron lifting up his hands toward the people and blessing them denotes that, with Divine Power, the conjunction of the internal man with the external is effected, 5328, 3514; and his coming down from offering the sin offering and the burnt offerings and the peace offerings denotes that still the external man enjoys life in heaven as if it were his own, 6451, 4964, 4969; while the sin offering, the burnt offerings and the peace offerings denote respectively preservation to eternity from all evil, 3400, the power to worship the Lord from good, 10053, and a state of perfect peace and rest, 10097, 10054.

23.  Moses and Aaron going into the tent of meeting and coming out denotes that thus Divine Truth and Divine Good proceed from the Lord through the heavens, 7010, 9946, 3540³, 9927; Moses and Aaron both blessing the people denotes reciprocal conjunction as to the external man with the internal, as is evident from the signification of the two, 3514; and the glory of the Lord appearing evidently denotes that thus the Lord is manifested, 8427.

24.  Fire coming forth from before the Lord denotes the descent of Divine Love, 934, 6499; consuming or devouring denotes full conjunction, when no injury is done by the influx, 6834, 10533, 2187, 5149; the burnt offering and the fat denote the mind and heart of the regenerated man filled with good and its delight, 10053, 10055, 10033; the people seeing it denotes clear revelation from the Lord, 2150; and shouting and falling on their faces denote a state of profound humility, 8815, 1999¹.

    ¹ On account of the writer's age and gradually failing health, it is here decided to-discontinue, with reluctance, the commentary on the chapters, and to finish the proofs and short explanatory notes on Leviticus, Numbers, and Deuteronomy, in order to produce, in a compact form, a useful book of reference for Ministers and Students. March 20 in 1907... References on Deuteronomy finished, and commentaries here-resumed February, 1909,

In this chapter we have an interesting description of the initiatory heavenly state, signified by the eighth day. And it will, therefore, be profitable for us to reflect upon this first realization of good which constitutes that state. But it is difficult, naturally, for every one who-is only passing through regeneration to conceive what a state can be which he has never experienced. Still, however, some conception may be formed of it from considering what it is not. And first of all we are assured from all we have learned in the Word that man then? no longer suffers temptation, because he has no longer a divided mind. For his outward man is now not only in subjection to his inward man, but is in harmony with it, and there is a state of peace and rest which is properly denoted in this account by the peace offering.

Again, we are well instructed from the Word also that in heaven there is no night. There are, indeed, changes of state with all variety, corresponding to the changes of the day from morning to evening; but there is no night, neither is there any winter in heaven. On the contrary, there is an increase of spiritual light and heat, for our chapter teaches us that then the Lord is manifested.

How delightful, then, must this new state be only in consequence of its freedom from positive evil and error, and how we do long for the time to come when we shall enter into it!

But let us take the description in its order, and then we shall clearly see other important things. That there should be the worship of the Lord, denoted by the burnt offerings and sacrifices, does not surprise us. For the permanent state of good is the perpetual worship of Him in a life of usefulness; but in this worship the very remarkable thing we notice is that there is first the sin offering which precedes. Now why is this, when people do not sin in heaven? It is because, although they do not sin, they still acknowledge that of themselves they are nothing but evil; and, indeed, we are told that without such acknowledgement no one can be in heaven, 868. And, therefore, even in heaven this necessarily comes first. But no one can truly worship except from good, and except there be innocence conjoined with truth, and this is denoted by the calf, because it is the good of innocence in the natural degree, now made harmonious with the higher degrees; besides which, we observe that the essence of this worship is good, since the fat only was burnt upon the altar, while the flesh and the skin were burnt with fire without the camp, to denote that all evil and falsity are rejected in this heavenly worship.

But the fully regenerated celestial man in heaven worships the Lord also from celestial love itself, that is, he worships the Lord for the sake of the Lord, and acknowledges in that worship that all good is from Him. We see, therefore, in this account what it is that constitutes heaven with the celestial man, and also, from another point of view, with the internal man generally. It is the love of the Lord, signified by Aaron's burnt offering and sin offering, and thus the good of innocence externally and internally. It is the good of innocence, indeed, but it is from wisdom, and not from ignorance.

And next, in reflecting upon this inspired description, we consider the state of the spiritual-natural man, as well as that of the celestial; and we find that their states correspond, although they are not identical, the difference being denoted by the animals offered; for the sin offering is a goat, and the burnt offering a calf and a lamb. Now notice that the external good of innocence of the celestial man is identical with what is the interior with the spiritual-natural man, thus indicating the way in which the two degrees are connected by overlapping; and then it is not a little remarkable that whereas the celestial have a ram for a burnt offering, the spiritual man has not only this calf, but a lamb as well. And yet the lamb corresponds properly to the innocence of the celestial, and the ram to the innocence of the Spiritual. How do we reconcile this apparent inconsistency? By discerning that the inmost good of the celestial man is involved and expressed in his spiritual degree; thus the "ram" involves and expresses the "lamb"; and also that the good of the spiritual-natural man involves the good of the celestial, but does not express it; and thus, in this case, the thing involved is mentioned. That is, the "calf" involves the "lamb," but is not its proper external, because the " ram " is this.

But now we find another difference between the celestial man and the spiritual-natural man, for the former offers no meal offering, and no peace offering. It is because those that are offered by the spiritual-natural man involve in their signification the unity of all the heavens and of the whole man regenerated. But in giving instruction the meal offering is after the peace offering, while in performing the ceremony it follows the burnt offering. This is because in the state of instruction the uniting medium between the Internal and External is not as yet applied; but when experience comes it takes its proper place; for what is signified by the meal offering is, in the case of the Lord's glorification, a uniting medium, as appears from the respective significations of the meal and the oil; and in the case of man it is a conjoining medium. We see, therefore, from these things mentioned in this brief review how particularly and exactly the literal sense of the Word is arranged to meet the requirements of the internal sense; and also other points in the description might have been enlarged upon. But the reflecting reader will be able to see some of these for himself, and we have yet to say a few words on the blessing of Aaron, and the blessing of Moses and Aaron together on coming out of the tent of meeting.

Now Aaron lifting up his hands and blessing the people clearly represents the Lord Himself conjoining the church and the individual member thereof with Himself when He is truly worshiped. But Moses and Aaron together going into the tent of meeting, coming out, and again blessing the people symbolize appropriately the reciprocal conjunction of man with the Lord, because in this case the Lawgiver and the High Priest, as leaders, denote the whole church as to the reception of Divine Truth and Divine Good, and the blessing repeated denotes reciprocal conjunction.

And surely our last verse is a most appropriate text for an eloquent sermon on this whole chapter. In the first place, we are here strongly reminded of the great sacrifice of Elijah on Mount Carmel. "There came forth fire from before the Lord." It is Divine Love that in reality is always proceeding from before the Lord, and affecting every one in the universe. For Divine Love is Life from Him continually, and therefore no human being ever perishes to eternity. Divine Life cannot be the cause of spiritual death; and he who is simply capable, because he is a human being, of receiving that Divine Life, according to his state and his constitution as a human being, cannot perish (HH 39). And if we should dwell upon this fact, and consider that every human being is at last brought necessarily into order on his own plane of life, though he may be the worst of evil spirits, and for ever remains so (Matt 25:46, HH 480), yet is he brought into order and remains in a state of order, because life from the Lord is in him, although he cannot reciprocate the Lord's love which he receives.

But what shall we say of the angels who do reciprocate that love, and thence offer acceptable sacrifices to the Lord? The sacrifices are consumed in the best sense, that is, not in the sense of being destroyed, but of being grateful and acceptable to the Lord, because they are the evidences of reciprocal love.

"But when the people saw it, they shouted, and fell on their faces." So it always is in heaven. It is impossible there not to see the glory of the Lord, and impossible also not to be filled with humility. "Blessed are the pure in heart, for they shall see God."

Leviticus Chapter 10

Summary of the Spiritual Sense

1. Those who are in doctrine without a good life profane their worship by the lusts of selfish love, and are consequently vastated; but the good are instructed that worship ought to be internal as well as external; that external worship merely ought to be removed; and that with them the two should not be separated, lest profanation occur, vers. 1-7.
2. The celestial man is instructed that worship must be from good, and not from truth, that a distinction may be made between true worship and false, and that the celestial may flow in with the spiritual, in order that the latter may receive instruction in Divine Truths, vers. 8-11.
3. Concerning the appropriation of good with the celestial and spiritual man, and how it is connected with perception on the part of the former and acknowledgement on the part of the latter that all life is from the Lord, vers. 12-15.
4. Further instruction as to the non-appropriation of good in profane worship, in consequence of there being no conjunction with the Lord by the good of innocence, and therefore no deliverance from evil, vers. 16-20.

1.  By Nadab and Abihu the sons of Aaron are denoted the doctrines of the Word in both senses the internal and external, and thus the doctrine of good and the doctrine of truth, here without the life thereof, as the context shows, 9375; Nadab means free and voluntary gift, or prince, and thus denotes, by correspondence, the good and truth thence derived of the Internal of the Word; and Abihu means my father is he, and thus indicates the good and truth thence of the External of the Word, 9670, 1482, 3703³; the sons of Aaron denote, generally, truths from good, 9946; by fire and strange fire are denoted the lusts of evil, 934; incense in this case denotes persuasions of falsity, 9965; fire also denotes selfish love, 934; and by what the Lord had not commanded is denoted what is contrary to the Divine influx, 5486.

2.  Fire coming forth from before the Lord and devouring Nadab and Abihu denotes that the lusts of selfish love, the torments from which the wicked attribute to the Lord, entirely consume them, 934, 2447, 5149; and their dying before the Lord denotes that the wicked are fully vastated as to all good and truth, 7699.

3.  By Moses saying to Aaron is denoted that perception is given by Divine Truth to those who are in good, 1791, 7010, 9946; what the Lord speaks is evidently what is according to Divine Order, 1728; the Lord being sanctified in them that come near to Him denotes that those who approach the Lord in worship ought to do so internally as well as externally, 9820; His being glorified before all the people denotes that this should be so with regard to those in truths ostensibly as well as to those in good ostensibly, or with regard to those of the external church as well as those of the internal, 1259, 3295, 6864; and by Aaron holding his peace is denoted that those in genuine good are acquiescent, and cannot defend perverted worship, 8176.

4.  Moses represents Divine Truth, 7010; calling signifies influx, 6840, also presence, influx and afflux, 7955; Mishael and Elzaphan mean respectively "one who is asked for," and "one whom God protects," and thence denote ultimate truths and affections, 3385, 8960, 8964; Uzziel means "the strength of God," and thus again denotes the power of good by truth, 6343, also "the kid of God," and thus the power of truth from good in innocence, 3519, 7840; the uncle of Aaron denotes celestial good, or charity in its most external form, or, in other words, collateral celestial good, either as corrupted by the predominance of selfish love, or as modified or influenced temporarily by selfish love, and in this case the latter, as appears from the fact that it was under the influence of the Divine Truth, represented by Moses, that those in ultimate truths so acted, 3129, 3796, 3803, 9946; "saying to them" denotes perception on the part of those in ultimate truth and good, 1822; "draw near" denotes that there should be harmony of state, 9378; and carrying their brethren from before the sanctuary out of the camp denotes the removal of all opposing hypocritical worship beyond the limits of genuine worship by a good life, 4236. Hence we may learn that the celestial good, or love to the Lord, represented by Aaron, may assume various forms according to the degree of the mind in which it is manifested; also that those in the genuine ultimate truths and goods of the literal sense of the Word minister to higher good by contributing to the removal of false worship.

5.  By their going near, and doing as Moses said, is denoted that it actually happens according to the dictate of Divine Truth, 9378, 7010; and by their being carried in their coats out of the camp is denoted that all impure worship, with its corrupted truths, is removed, 4236, 99429.

6.  Here again, by saying is denoted perception, 1822; Aaron, and Eleazar and Ithamar his sons, denote those who are in celestial and spiritual good and truth in the church, because, although these sons of Aaron are shown to signify natural good, 9812, seeing that Nadab and Abihu, in their integrity, signified spiritual good, 9810, 9811, yet when the representation by the elder sons ceased, 10244, then the younger sons took on their representation, and because evidently in the passage before us the "whole house of Israel" denotes those in external or natural good, 4286; the hair of the head not going loose, and the clothes not being rent, denote no mourning inwardly or outwardly, 9960, 4763; death denotes the separation of the External from the Internal, and thus death spiritually, 272, 9965; the Lord not being angry with the whole congregation denotes no aversion from the Lord, 5798; and the whole house of Israel being permitted to mourn for the burning denotes that those in the external church are allowed to grieve on account of the loss, apparently, of true worship, 4286. Notice in this verse that the Hebrew word translated "uncover" in A.V., and " let go loose" in R.V., is rendered "not shave" in 9960, and means, according to the lexicon, to uncover.

7.  By Aaron and his two sons are denoted those in internal worship, ver. 6; by not going out from the door of the tent of meeting is denoted not to be separated therefrom, 2356, 3540³; by dying is denoted the separation of the External from the Internal, and of man from the Lord, 10244; by the anointing oil being upon them is denoted inauguration into representation, the conjunction of truth with good, and thus conjunction with the Lord, 9954, the violation of which would be profanation, 3398; and by their doing according to the word of Moses is denoted obedience to the laws of Divine Truth, 7010, by which the Lord preserves man from profanation.

8.  Jehovah denotes the Divine Being as to His love, 2001; speaking denotes influx, 2951; Aaron represents Divine Good, 9946; and saying denotes perception, 1791, 1822.

9.  This is evident, because to go into the tent of meeting denotes the worship of the Lord from love, charity and obedience, 2356, 3540, 9812; not to drink wine nor strong drink denotes not to worship the Lord from truths, whether spiritual or celestial, 1072; observe here that in double expressions like wine and strong drink, one has relation to what is spiritual and the other to what is celestial, 683, both in a good and a bad sense, as in this verse and in Isaiah 5:22 respectively; Aaron and his sons denote the Celestial and Spiritual, 9946; not dying denotes not being separated from the Lord, 10244; and a statute for ever throughout your generations denotes an external law of Divine Order, 7884, 7931, 1041.

10.  To put a difference evidently denotes that a distinction ought to be made; between the holy and the common denotes between holy external worship conjoined with internal, and that which is separated, as appears from the series, and also from the signification of holy and common, or holy and profaned, according to the derivation of the Hebrew word for common, 2146, 2434, 2190, 3899, 10307, 10309, 10310; unclean and clean denote respectively what is contaminated with selfish love, and what is pure from such love in worship, and also in the appropriation of truth denoted by drinking wine, 987, 994, 10130; and it is said " between the celestial and spiritual heavens," because the Celestial are particularly distinguished from the Spiritual by "not drinking wine," 1072, 2187, that is, not separating truth from good.

11.  To teach the children of Israel, when spoken of the Celestial, denotes influx giving a disposition to learn and remember what is received into the understanding by an external way, 7007, and see also in this connection TCR 8; the children of Israel denote the Spiritual, 3654; statutes denote external rituals and truths flowing from the order of heaven, and adapted to the state, 7884; and what the Lord has spoken by the hand of Moses denotes what has relation to worship from charity by means of faith, because the Lord or Jehovah denotes the Divine Being as to His love, which, with the Spiritual, takes the form of charity, 2001, 9812, and because Moses represents Divine Truth, 7010, which in a lower degree takes the form of faith, 4448.

12.  As Moses represents Divine Truth, 7010, and Aaron, Eleazar and Ithamar represent celestial good in successive degrees, or those in such good, 9812, Moses speaking to these three denotes what is according to the laws of Divine Order, or according to influx and correspondence, 1728, 295,1, 1831, 1832; those that were left, and the meal offering that was left denote the remnant of those in the church, and the remains of good after it has been corrupted, showing the continuity of the series in the whole chapter, 468; eating the meal offering denotes the appropriation of good, 2187; of the offerings of the Lord made by fire denotes the result of worship from pure love, 10055; without leaven denotes free from falsity, 2342; beside the altar denotes in a state of worship from good, 9964; and most holy denotes inmost worship and inmost good, 3210.

13.  By eating in a holy place is denoted appropriation in a holy state, 2187, 3652; the meal offering being the due of Aaron and his sons denotes that the good signified by it properly belongs to the celestial and spiritual churches, who worship the Lord from good and not from truth, 45,81, 2177, 9946, 7884, 7931; the offerings of the Lord made by fire denotes also worship from pure love or good, 10055; and "so I am commanded" denotes the result of Divine influx, 5486.

14.  The wave breast and the heave thigh denote respectively the intellectual and voluntary principles of the man of the celestial church or state, 10087, 10090, 10092, 10093, for the intellectual principle is charity, and the voluntary principle is love to the Lord; waving denotes vivification by acknowledgement, and heaving denotes perception from celestial love in activity, 10093; to eat in a clean place denotes appropriation without falsity and imperfection, 2187, 4545, 2625; sons denote thoughts, and daughters denote affections externally, while "you" evidently denotes what is internal, since it was Aaron, 489, 9946, 5912; Aaron and his sons, as priests, denote the pure principles of man internally, 9946; what is due, or a statute, denotes what is according to Divine Order, 7884, 7931; and out of the sacrifices of peace offerings of the children of Israel denotes even when external worship from a state of peace and freedom is comparatively imperfect, as is the case with the spiritual man, because by peace offerings are denoted worship from peace and freedom, 10097; the children of Israel, in respect to Aaron and his sons, denote what is external in the Spiritual Church, 4286; and what is external, as is the worship of the spiritual man compared with the celestial, is relatively imperfect.

15.  The offerings of the children of Israel denote the holy worship of the spiritual man, 922, 3654; waving denotes vivification, 10093; the breast denotes charity, and the thigh the conjunction of good and truth, or the heavenly marriage, and thus the conjunction between the spiritual and celestial heavens, 10087, 10075; offerings made by lire denote worship from pure love, 10055; fat denotes celestial good, 10033; its being Aaron's and his sons' denotes that such worship is to be acknowledged as from the Lord through the celestial and spiritual heavens, 10106; and a due for ever as the Lord has commanded denotes according to Divine Order, 7884, 2951.

16.  Moses diligently seeking the goat of the sin offering and its being burnt denotes that, according to Divine Order, when man profanes worship by selfish love, the good of innocence in the natural man perishes through that selfish love. For by Moses is represented Divine Truth, 7010, and Divine Truth is Divine Order, 1728; seeking diligently, when said of Divine Truth, denotes foresight and omniscience, 4718, 4719; the goat denotes the good of innocence in the natural man, 4169, 725, because it denotes the truth of faith conjoined with good; there is no worship without good, and in all good there is innocence, 2526, 7840; and the goat being burnt denotes that the good of innocence perishes through that selfish love, 9055. And by Moses being angry with Eleazar and Ithamar is denoted the aversion of the external man from Divine Truth, 5798; that is, when the church has been corrupted, and when worship has been profaned by those in selfish love, denoted by Nadab and Abihu, then the simple good in the external church suffer distress and temporary aversion from interior truths. Hence it is said "that were left," meaning, spiritually, those with whom there were remains, 468, while "saying " denotes their perception, 1791, 1822.

17.  To eat the sin offering in the place of the sanctuary denotes that the good of worship on account of deliverance from evil should be appropriated in a holy state, 3400, 2187, 3652; most holy denotes that such worship is from inmost good, 3210; what was given to the sons of Aaron denotes that all good is from the Lord through celestial truth and good, 5619; and bearing the iniquity of the congregation to make atonement before the Lord denotes that the Lord fights for man against evil, that man may be reconciled with Him, or that the external man may be brought into harmony with the internal by genuine repentance, 9937, 10042 II.

18.  By the blood not being brought into the sanctuary within is denoted that, in the case of profane worship, there is no conjunction of Divine Truth with Divine Good, chap. iv. vers. 5-7; by the goat not being eaten in the sanctuary, that is, in the court of the tent of meeting, chap 6:26, is denoted no harmony between the external and internal man, 9741; and by "as I commanded" is denoted what is according to Divine Order, 1010, 1728, 2951.

19.  Here speaking denotes perception, like saying, 1791, 1822; Aaron denotes Divine Good, 9946, and Moses Divine Truth, 7010; offering the sin offering and the burnt offering denotes representative worship for deliverance from evil, 3400, and for the communication of good, 8680, but then these offerings were made, not by Aaron according to order, and gave no external conjunction with the Lord by representatives, 665; this day denotes in that state, 487; "there have befallen me such things as these " denotes, because it implies, the impossibility of conjunction by profane worship, ver. 2; and eating the sin offering in such a case would represent the appropriation of evil, instead of good and truth, 2187, and thus what was not well pleasing to the Lord, or good in the eyes of the Lord, 2572.

20.  Moses hearing denotes perception by Divine Truth from Divine Good, 3163, 7010, 9946; and it being well pleasing in his sight or good in his eyes denotes that it is exactly according to the real state of the case in profane worship, because it denotes exactly according to Divine Good united with Divine Truth, or according to Omniscience, 2572.

The very first verse of this chapter, in its internal sense, sets before us a fact which is far too common among men. They worship the Lord on selfish principles; for selfish love is the "strange fire" here spoken of. And they are like Jacob, who, when "he went into Syria to escape from the vengeance of his brother Esau, said, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to put on, so that I come again to my father's house in peace, then shall the Lord be my God." But such worship only belongs to the merely natural man, whom Jacob here represents, and is accepted from him provisionally, in order that it may lead to real Christian worship, and not that it may be confirmed, and cause the state here signified by the false worshipers symbolized by Nadab and Abihu. Unless, therefore, "Jacob " becomes " Israel," or the truly spiritual man by regeneration, he will finally become totally selfish, and will have to be controlled on merely selfish principles. And this is what is represented in our chapter, as the series shows, by the fire coming forth from the Lord and consuming Nadab and Abihu, and by their dying before the Lord.

But now thoughts arise from the consideration of the words of Moses and the silence of Aaron. Moses as Divine Truth confirms the law by which the wicked are vastated, and Aaron as Divine Good acquiesces. That which happens exactly according to requirements of Order cannot be contrary to the Divine Benevolence. Do not let us imagine that any human being is irretrievably in torment; for the Lord rules the hells.

We contemplate next the process of the separation of the wicked from the good. Vastation does not mean the destruction of anybody. On the contrary, it involves the eternal preservation of everybody, and the preservation of the universe as a whole, and of the equilibrium between good and evil in the probationary state of man. This is all included in the removal of the offending priests beyond the camp. And the meaning, and thence the correspondence, of the names of the persons employed is very suggestive. It is truth, as it were, separated from good in the Judgement, and afterwards with the wicked, that ministers and conduces to the final result. This is denoted by Uzziel and his sons. Also the dead bodies were removed in their coats, aptly signifying the conjunction of corrupted truths, or falsities, with their kindred evils in vastation. The bad man loves falsities, and the good man loves truths. No one either in heaven or in hell can have a divided mind, willing good and thinking falsity, or willing evil and thinking truth; but to him who has goodness in heaven shall the truth be given which agrees with his good, while from him who has not goodness in the hells will the truth be removed with which he would otherwise do injury to the good (Matt 25:29), for He who spoke the words of the gospel also inspired the words of Moses.

But as with the wicked, so with the good, as what follows shows. For not only are the evil separated from the good in the perfect state of man, but the different kinds and degrees of good (and of evil as well, although this is not here mentioned) are accurately distinguished, nor can the good of the celestial become the good of the spiritual man. The degrees of man's life are here well defined, and also the distinction of the Internal and External. And this is because the happiness of those in the heavens depends very much on accurate distinctions, which, in the complex and mixed states of men on earth, are not capable of realization. But does it not seem strange that the internal men should be forbidden to mourn for the lost brethren, while yet the external might mourn? Is it because the internal men have no sympathy with the evil who suffer the consequences of their profanation of the worship of the Lord, while the external men have such sympathy? By no means. For in proportion to a person's advance in goodness according to its degrees will his real human sympathies be more extensive and genuine, because the Lord, who is the Highest and Holiest, is Sympathy itself (John 11:33-39). The cause, therefore, of this prohibition to Aaron and his sons, and permission to the Israelites in general, to mourn was not because the internal and celestial men have no sympathy, but because, having a more abundant sympathy, they at the same time perceive how far short the outward signs and symbols of mourning for the dead come of the genuine knowledge, as well as the genuine love and sympathy, of those who most inwardly love the Lord, and who are signified by Aaron and his sons. Let us beware, therefore, of misunderstanding the sense here. The meaning of Aaron and his sons not mourning as the whole house of Israel did is that those in the good and truth of a higher state ought not to go back to the conditions of the lower state as to the understanding, as the correspondence of the hair of the head and of the garments shows; while their not going out from the door of the tent of meeting denotes that neither should they do so as to the will, the door of the tent of meeting here signifying the limits of the voluntary life of