13 Now
before the feast of the passover, when Jesus knew that his hour was
come that he should depart out of this world unto the Father, having
loved his own which were in the world, he loved them unto the end.
2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;
3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
5 After
that he poureth water into a bason, and began to wash the disciples'
feet, and to wipe them with the towel wherewith he was girded.
6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
11 For he knew who should betray him; therefore said he, Ye are not all clean.
12 So
after he had washed their feet, and had taken his garments, and was set
down again, he said unto them, Know ye what I have done to you?
13 Ye call me Master and Lord: and ye say well; for so I am.
14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.
15 For I have given you an example, that ye should do as I have done to you.
16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
17 If ye know these things, happy are ye if ye do them. -John 13:1-17 King James Version (KJV)
Divine Providence, by Emanuel Swedenborg, [1764], tr. by William Frederic Wunsch [1851] at sacred-texts.com
But something should be said here on how the internal man is reformed
and by it the external. The internal man is not reformed solely by
knowing, understanding and being wise, consequently not by thinking
only; but by willing what these teach. When a person knows, understands
and has the wisdom to see that heaven and hell exist and that all evil
is from hell and all good from heaven, and if he then does not will evil
because it is from hell but good because it is from heaven, he has
taken the first step in reformation and is on the threshold from hell to
heaven. When he advances farther and resolves to desist from evils, he
is at the second step in reformation and is out of hell but not yet in
heaven; this he beholds above him. There must be this internal for man
to be reformed, but he is not reformed unless the external is reformed
as well as the internal. The external is reformed by the internal when
the external desists from the evils which the internal sets its will
against because they are infernal, [or hellish] and still further reformed when the
external shuns and fights against the evils. Thus the internal provides
the will, the external the deed. For unless a man does the deed he
wills, inwardly he does not will it, and finally he wills not to do it. [2] One can see from these few considerations how the external man is
reformed by the internal. This is also meant by the Lord's words to
Peter: Jesus said, If I do not wash you, you have no part with Me. Peter
said to Him, not my feet only but my hands and head. Jesus said to him,
he who has been washed has no need except to have his feet washed, and
is entirely clean (John 13:8-10). By "washing" spiritual washing is meant, which is purification from
evils; by "washing head and hands" purifying the internal man is meant,
and by "washing the feet" purifying the external. That when the internal
man has been purified, the external must be, is meant by this: "He who
has been washed has no need except to have his feet washed." That all
purification from evils is the Lord's doing, is meant by this, "If I do
not wash you, you have no part with Me."...
152
Since man has an internal and an external and each must be reformed
for the man to be reformed, and since no one can be reformed unless he
examines himself, sees and admits his evils, and then quits them, not
only the external is to be examined, but the internal as well. If a man
examines only the external he sees only what he has committed to deed,
and that he has not murdered or committed adultery or stolen or borne
false witness, and so on. He examines bodily evils and not those in his
spirit; yet evils of the spirit are to be examined if one is to be
capable of reformation. Man lives as a spirit after death and all the
evils in his spirit persist. The spirit is examined only when a man
attends to his thoughts, above all to his intentions, for these are
thoughts from the will. There the evils exist at their source and roots,
that is, in their lusts and enjoyments. Unless they are seen and acknowledged, a man is still in evils though he may not have committed
them outwardly. That to think with intention is to will and do, is plain
from the Lord's words: If any one has looked on another's woman to lust after her, he has already committed adultery with her in his heart (Matthew 5:28). Such self-examination is of the internal man, and from it the external man is truly examined.
153.
I have often marveled that although all Christendom knows that evils
must be shunned as sins and otherwise are not forgiven, and that if they
are not forgiven there is no salvation, yet scarcely one person among
thousands understands this. Inquiry was made about this in the spiritual
world, and it was found to be so. Anyone in Christendom knows it from
the exhortations, read out to those who attend the Holy Supper, in which
it is publicly stated; and yet when asked whether they know it, they
reply that they do not know it and have not known it. The reason is that
they have paid no attention to it, and most say they have thought only
about faith and salvation by faith alone. I have also marveled that
"faith alone" has closed their eyes so that those who have confirmed
themselves in it do not see anything in the Word when they read it about
love, charity and works. It is as though they spread "faith" all over
the Word...
Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
3147
And water to wash his feet. That this signifies purification there, is evident from the signification of "water for washing," or of washing with water, as being to purify... and from the signification of "feet," as being natural things, or what is the same, the things in the natural man (see n. 2162). In the representative church it was customary to wash the feet with water, and thereby to signify that the unclean things of the natural man were washed away. The unclean things of the natural man are all those things which are of the love of self and of the love of the world; and when these unclean things have been washed away, then goods and truths flow in, for it is solely these unclean things that hinder the influx of good and truth from the Lord. [2] For good is continually flowing in from the Lord, but when it comes through the internal or spiritual man to his external or natural man, it is there either perverted, turned back, or suffocated. But when the things which are of the love of self and of the love of the world are removed, then good is received there and is made fruitful; for then man practices the works of charity... [7] For the better understanding of how these things are circumstanced, namely, that external things are to be purified, take as an example and illustration good works, or what is the same, the goods of charity which at this day are called the fruits of faith; these are external things, because they are the exercises of charity. Good works are evil works unless those things are removed which are of the love of self and of the world; for when works are done before these have been removed, they indeed appear good outwardly, but are inwardly evil; for they are done either for the sake of reputation, or for gain, or for the sake of one's honor, or for recompense, thus they are either self-meritorious or hypocritical; for that which is of the love of self and the world causes the works to be such. But when these evils are removed, the works then become good; and they are goods of charity; that is, in them there is not regard to self, to the world, to reputation, to recompense; thus they are neither self-meritorious nor hypocritical; for then celestial love and spiritual love flow in from the Lord into the works and cause them to be love and charity in act; and then the Lord through these loves also purifies the natural or external man, and disposes it into order, so as to receive correspondently the celestial and spiritual things that flow in. [8] This is clearly evident from what the Lord taught when He washed the feet of the disciples, as we read in John: Then cometh He to Simon Peter; and Peter saith unto Him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been washed, needeth not save to wash his feet, but is clean every whit; ye are clean already, but not all (John 13:4-17). "He that hath been washed, needeth not save to wash his feet" signifies that he who has been reformed, has need only to be cleansed as to natural things, that is, has need that evils and falsities should be removed from them; and then all things are disposed into order by the influx of spiritual things from the Lord. Moreover to wash the feet was an office of charity, as meaning not to reflect on the evils of another; and it was also an office of humility, as meaning to cleanse another from evils as from impurities; as also is evident from the Lord's words in the passage just quoted (verses 12-17; also Luke 7:37, 38, 44, 46; John 11:2; 1 Sam. 25:41). [9] Everybody can see that washing himself does not purify anyone from evils and falsities, but only from the impurities that cling to him; nevertheless, as washing was among the rites commanded in the church, it follows that it involves something special, namely, spiritual washing, that is, purification from the uncleannesses which inwardly adhere to man. Therefore they who knew these things in that church, and thought about the purification of the heart, or the removal of the evils of the love of self and of the love of the world from the natural man, and who endeavored to effect this with all diligence, observed the rite of washing as external worship according to commandment; but those who did not know this and did not desire to know it, but thought that the mere rite of washing their garments, skin, hands, and feet, would purify them, and that provided they did these things they might be allowed to live in avarice, hatreds, revenge, unmercifulness, and cruelties, which are spiritual impurity, practiced this rite as an idolatrous one. Nevertheless they could represent by it, and by representation exhibit something of the church, whereby there might be some conjunction of heaven with man before the Lord's advent; yet such conjunction as affected the man of the church little or not at all. [10] The Jews and Israelites were such that they had no thought about the internal man, nor willingness to know anything about it; thus none at all concerning celestial and spiritual things, relating to the life after death. But yet lest all communication with heaven and thus with the Lord should perish, they were bound to external rites, whereby internal things were signified. All their captivities and plagues were in general for the end that external rites might be strictly observed for the sake of the representation... From these things it may be seen that no one was made clean or pure as to internal things by the rite of washing, but only represented one pure or spiritually clean, for the reason given above. That this is so, the Lord teaches plainly in Matthew (15:1-2, 20), and in Mark (7:1-23).
