9825. And a robe. That this signifies Divine truth there in the internal form, is evident from the signification of “the robe,” as being the middle of the spiritual kingdom, thus the truth itself which is there; for by Aaron’s garments was represented the Lord’s spiritual kingdom (n. 9814), thus the truths which are there, in their order (see n. 9822); and as this kingdom has been distinguished into three degrees, the inmost, the middle, and the external, therefore by “the robe” was signified that which is in the middle of this kingdom. The reason why this kingdom has been distinguished into three degrees, is that the inmost there communicates with the celestial, and the external with the natural, and therefore the middle partakes equally of both. Moreover, in order that anything may be perfect, it must be distinguished into three degrees. This is the case with heaven, and with the goods and the truths in it. That there are three heavens is known; consequently there are three degrees of goods and truths there. Each heaven also is distinguished into three degrees; for its inmost must communicate immediately with what is higher, and its external with what is lower, and so, through these, its middle must communicate with both, whence comes its perfection. The case is the same with the interiors of man, which in general have been distinguished into three degrees, namely, into the celestial, the spiritual, and the natural; in like manner each of these into its own three degrees; for a man who is in the good of faith and of love to the Lord is a heaven in the least form corresponding to the greatest (n. 9279). Such also is the case in all things of nature. (That the natural of man has been distinguished into three degrees, see n. 4570, and in general all his interior and exterior things, n. 4154.) The reason of its being so is that everywhere there must be end, cause, and effect; the end must be the inmost, the cause the middle, and the effect the ultimate, in order that the thing may be perfect. It is from this that in the Word “three” signifies what is complete from beginning to end (n. 2788, 4495, 7715, 9198, 9488, 9489). From all this it can be known why Aaron’s garments of holiness were an ephod, a robe, and a tunic; and that the ephod represented the external, the robe the middle, and the tunic the inmost, of the spiritual kingdom.

[2] As the robe represented the middle in the spiritual kingdom, and the middle partakes of both the others, it is taken representatively for that kingdom itself, as in the first book of Samuel:

Samuel turned about to go away, but Saul laid hold upon the skirt of his robe, and it was rent; wherefore Samuel said, Jehovah shall rend the kingdom of Israel from upon thee this day, and shall give it to thy companion who is better than thou (1 Samuel 15:27-28);

from these words it is evident that “the rending of the skirt of Samuel’s robe” signified the rending of the kingdom of Israel from Saul, for “the kingdom of Israel” signifies the Lord’s spiritual kingdom (n. 4286, 4598, 6424, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805). In like manner in the same:

David cut off the skirt of Saul’s robe privily; and when he showed it to Saul, Saul said, Now I know that reigning thou shalt reign, and the kingdom of Israel shall continue in thine hand (1 Samuel 24:4-5, 11, 20).

When Jonathan made a covenant with David, he stripped himself of his robe, and gave it to David, even to his sword, to his bow, and to his girdle (1 Samuel 18:3-4);

by which was represented that Jonathan, who was the heir, abdicated the kingdom of Israel and transferred it to David.

[3] As a robe represented the spiritual kingdom, so likewise it represented the truths of this kingdom in general. The truths of this kingdom are what are called spiritual truths, which are in the intellectual part of man. These are signified by “robes” in Ezekiel:

All the princes of the sea shall come down from upon their thrones, and shall cast away their robes, and put off the garments of their embroidery (Ezekiel 26:16);

this is said of Tyre, by which are signified the knowledges of good and truth (n. 1201); the vastation of these in the church is here described; “the robes which they shall cast away” denote the truths of faith which are in the intellectual part; but “the garments of embroidery” denote the memory-knowledges which are in the natural (n. 9688). The reason why these truths are signified, is that the truth which belongs to the understanding reigns in the Lord’s spiritual kingdom; but in the celestial kingdom the good which belongs to the will.

In Matthew:

The scribes and Pharisees do all their works to be seen of men, and enlarge the borders of their robes (Matthew 23:5); where “enlarging the borders of the robes” denotes to speak truths grandiloquently, merely to be heard and seen by men. That such things are signified by “the robe,” will be seen still better from the description of it below in this chapter (verses 31-35).

9277. So shalt thou do to thy vineyard, and to thine olive-yard. That this signifies that so it is with spiritual good and with celestial good, is evident from the signification of a “vineyard,” as being the spiritual church (n. 1069, 9139), thus spiritual good, which is the good of charity toward the neighbor, for this good makes the spiritual church; and from the signification of an “olive-yard,” as being the celestial church, thus celestial good, that is, the good of love to the Lord, for this good makes the celestial church. (What the spiritual church is, and what is its good; and what the celestial church is, and what is its good; and also what is the difference between them, see n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521)

[2] That an “olive-yard” signifies the celestial church, and thus celestial good, is evident from the passages in the Word where the “olive-tree” is mentioned; as in Moses:

Thou shalt plant vineyards and till them, but the wine thou shalt not drink, nor gather; for the worm shall eat it. Thou shalt have olive-trees throughout all thy border, but thou shall not anoint thyself with the oil, for thine olive-tree shall be shaken (Deuteronomy 28:39-40); where the subject treated of is the curse if other gods were worshiped, and if the statutes and judgments were not kept. “Olive-trees in all thy border” denote the goods of celestial love which are from the Lord through the Word in the whole church; “not being anointed with the oil” denotes that nevertheless they are not in this good; “thine olive-tree shall be shaken” denotes that this good will perish. In like manner in Micah:

Thou shalt tread the olive, but shall not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:15).

[3] In Amos:

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, shall the caterpillar devour; yet have ye not returned unto Me (Amos 4:9);

“vineyards” denote the goods of faith; and “olive-trees” the goods of love; the punishment for not receiving these goods is signified by “the caterpillar devouring the olive-trees.”

In Habakkuk:

The fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall deceive, and the field shall yield no food (Hab. 3:17); where “the fig-tree” denotes natural good; “the vine,” spiritual good; “the olive,” celestial good; and “the field,” the church.

In Zechariah:

Two olive-trees were beside the lampstand, one on the right side of the bowl, and the other on the left side. These are the two sons of pure oil, that stand beside the Lord of the whole earth (Zech. 4:3, 11, 14).

The “two olive-trees beside the lampstand” denote celestial and spiritual good, which are at the Lord’s right and left; “the lampstand” signifies the Lord as to Divine truth.

[4] In the book of Judges:

Jotham said to the citizens of Shechem who made Abimelech king, The trees went to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, which God and men honor in me, and go to sway myself over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I cause to cease my sweetness, and my good fruit, and go to sway myself over the trees? Then the trees said unto the vine, Come thou, and reign over us. But the vine said unto them, Should I cause to cease my must, which cheereth God and men, and go to sway myself over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, come ye, and put your trust in my shadow; but if not, let fire come out of the bramble, and devour the cedars of Lebanon (Judg. 9:7-15);

what these things specifically involve cannot be known unless it is known what is signified by “the olive-tree,” “the fig-tree,” “the vine,” and “the bramble.” “The olive-tree” signifies the internal good of the celestial church; “the fig-tree,” the external good of that church (n. 4231, 5113); “the vine,” the good of the spiritual church; but “the bramble” signifies spurious good. These words therefore involve that the people who are here meant by the trees, were not willing that either celestial good or spiritual good should reign over them, but spurious good, and that they chose this in preference to the other goods. “Fire out of the bramble” denotes the evil of concupiscence; “the cedars of Lebanon that it would consume” denote the truths of good.

[5] As “the olive-tree” signified the good of love from the Lord and to the Lord, therefore the cherubs in the midst of the house or of the temple were made of olive wood, and in like manner the doors leading to the sanctuary (1 Kings 6:23-33); for the “cherubs” and also the “doors of the sanctuary” signified the guard and providence of the Lord that there should be no approach to Him except through the good of celestial love; and therefore they were of olive wood. From all this it can be seen why the tabernacle and the altar were anointed with oil; also the priests, and afterward the kings; and why the oil of the olive was used for the lamps; for this “oil” signified the good of love from the the Lord, (n. 886, 3728, 4582, 4638); and the “anointing” signified that so they might represent the Lord.