9857. And thou shalt make a breastplate of judgment. That this signifies that which has regard to Divine truth shining forth from Divine good, is evident from the signification of “the breastplate,” as being Divine truth shining forth from the Divine good of the Lord in ultimates (see n. 9823). It is called “a breastplate of judgment,” because it gave answers, and thereby revealed Divine truth. Moreover, by “judgment” in the Word is signified Divine truth, consequently doctrine and life according to doctrine. From this then it is that this breastplate is called “a breastplate of judgment,” and also “judgment,” in what follows in this chapter — “Aaron shall carry the judgment of the sons of Israel upon his heart before Jehovah continually” (verse 30). And when Joshua was chosen to be leader over the people, it is said, “he shall stand before Eleazar the priest, who shall inquire for him by the judgment of Urim before Jehovah” (Numbers 27:21).

[2] That “judgment” denotes Divine truth and the intelligence thence derived, consequently that it denotes doctrine and life according to doctrine, is evident from many passages in the Word; as from the following, in Isaiah:

The vineyard of Jehovah Zebaoth is the house of Israel. He looked for judgment but behold an abscess; for righteousness, but behold a cry (Isaiah 5:7).

“To look for judgment” denotes intelligence from Divine truth, and a life according to the commandments. Again:

He sat upon a throne in truth, in the tabernacle of David, judging, and seeking judgment (Isaiah 16:5);

speaking of the coming of the Lord; “the throne upon which He was to sit” denotes the Divine truth proceeding from Him, and hence the spiritual kingdom (see n. 2129, 5313, 6397, 8625, 9039); “to judge judgment” denotes to teach Divine truth, and “to seek judgment” denotes its reception with man.

[3] Again:

In that day shall Jehovah be for a diadem of ornament to the remains of the people; and for a spirit of judgment to him that sitteth upon judgment (Isaiah 28:5-6)

“A diadem of ornament,” when said of Jehovah, that is, the Lord, denotes Divine intelligence (see above, n. 9828); and “the spirit of judgment” denotes wisdom from Divine truth (n. 9818); “he that sitteth upon judgment” denotes one who instructs about Divine truth, that is, teaches it. Again:

Jehovah hath filled Zion with judgment and righteousness (Isaiah 33:5);

“Zion” denotes the celestial church; “being filled with judgment” denotes intelligence from Divine truth, and “being filled with righteousness” denotes wisdom from Divine good.

[4] Again:

Who hath directed the Spirit of Jehovah? With whom took He counsel, that he might make Him intelligent, and instruct Him in the way of judgment, and teach Him knowledge, and show Him the way of intelligence? (Isaiah 40:13-14);

“the Spirit of Jehovah” denotes the Divine truth (n. 9818); that “instructing Him in the way of judgment” denotes to render Him knowing, intelligent, and wise, is plain.

In Jeremiah:

The stork in heaven knoweth her appointed times, but the people of Jehovah know not the judgment of Jehovah. How say ye, We are wise, and the law of Jehovah is with us? (Jeremiah 8:7-8).

Here “not to know the judgment of Jehovah” denotes not to know Divine truth, from which is wisdom; therefore it is said, “how say ye, We are wise?”

[5] Again:

Woe to him that buildeth his house without righteousness, and his chambers without judgment (Jeremiah 22:13);

“to build chambers without judgment” denotes to be imbued with things not true.

In Hosea:

I will betroth thee to Me forever in righteousness and in judgment, and I will betroth thee to Me in truth (Hosea 2:19-20).

“To betroth in judgment” denotes to conjoin by means of Divine truth, thus by means of faith and a life of faith.

In Amos:

Let judgment flow like water, and righteousness as a mighty torrent (Amos 5:24).

Ye turn judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12); where also “judgment” denotes intelligence from Divine truth, and the consequent life.

[6] In Zephaniah:

In the morning will Jehovah give His judgment for light (Zephaniah 3:5);

“to give judgment for light” denotes to reveal Divine truth.

In Moses:

All the ways of Jehovah are judgment (Deuteronomy 32:4).

In David:

Thy truth, O Jehovah, reacheth unto the skies; Thy righteousness is like the mountains of God; Thy judgments are a great deep (Psalms 36:5-6).

Jehovah shall bring forth thy righteousness as the light, and thy judgment as the noonday (Psalms 37:6).

Hear my voice according to Thy mercy; O Jehovah, quicken me according to Thy judgments (Psalms 119:149).

In these passages “judgment,” and “judgments,” denote Divine truth.

[7] In Luke:

Woe unto you Pharisees, ye pass by judgment and the love of God; these ought ye to do (Luke 11:42).

“To pass by the judgment of God” denotes to pass by Divine truth; and “to pass by the love of God” denotes to pass by Divine good, and the life from both. As life also is meant, it is said “these things ought ye to do.”

In Isaiah:

Jehovah Zebaoth shall be exalted in judgment, and God shall be sanctified in righteousness (Isaiah 5:16).

Upon the throne of David, to establish the kingdom in judgment and in righteousness, from henceforth and even forever (Isaiah 9:7).

Bring forth counsel, do ye judgment; make thy shadow like the night in the midst of the noonday (Isaiah 16:3);

“to do judgment” denotes to act according to Divine truth.

[8] In Jeremiah:

I will raise unto David a righteous branch, and He shall do judgment and righteousness in the earth (Jeremiah 23:5; 33:15).

If a man be righteous, and do judgment and righteousness, and walk in My statutes, and keep My judgments, to do the truth; he is righteous, he shall surely live (Ezekiel 18:5, 9).

Seek ye Jehovah, all ye meek of the earth, who have done His judgment (Zephaniah 2:3).

“To do the judgment of God” denotes to do the Divine truth, that is, to do according to it.

In Isaiah:

I have put My Spirit upon Him, He shall bring forth judgment to the nations. He shall not extinguish, nor break, till He have set Judgment in the earth (Isaiah 42:1, 4);

speaking of the Lord; “to bring forth judgment to the nations,” and “to set judgment in the earth” denotes to teach Divine truth, and set it up in the church.

[9] Again:

A law shall go forth from Me, and I will raise up My judgment for a light of the peoples (Isaiah 51:4); where “judgment” denotes Divine truth, “for a light of the peoples” denotes for enlightenment.

In John:

For judgment I am come into this world, that those who see not may see; and that those who see may become blind (John 9:39).

“To come into the world for judgment” denotes to reveal Divine truth, which causes those to see who are wise from the Lord, and those to be blind who are wise from themselves, thus who pass for being learned.

[10] In Jeremiah:

Swear by the living Jehovah in truth, in judgment, and righteousness (Jeremiah 4:2).

There is none that judgeth judgment for health; thou hast no medicines for recovery (Jeremiah 30:13).

In David:

Righteousness and judgment are the support of Thy throne; mercy and truth are before Thy faces (Psalms 89:14); where “righteousness” denotes the good which is of mercy; and “judgment” the truth which is of faith; wherefore it is said, “mercy and truth.”

In Ezekiel:

Jerusalem hath changed My judgments into wickedness more than the nations, and My statutes more than the lands; therefore I will do judgments on thee in the eyes of the nations, and I will scatter all thy remains (Ezekiel 5:6-8, 10, 15).

“To change judgments” denotes the truths which are of the civil state (that these are signified by “judgments,” when “statutes” also are mentioned, see n. 8972); but “doing judgments” denotes to judge either to death, which is damnation; or to life, which is salvation. Salvation or damnation is also signified by “judgment,” where “the day of judgment,” or “hour of judgment,” is mentioned (Matthew 11:22, 2 11:24; 12:36, 41-42; Luke 10:14; 11:31-32; John 5:28-29; Revelation 14:7; 18:10); the same is also signified by “judgment,” where the office of a judge is treated of (Matthew 5:21-22; 7:1-2; 23:14, 33; John 5:24, 26-27; 7:24; 8:15-16; 12:31, 47-48; Luke 6:37; 12:13-14, 56-57; 19:21-22, 2 19:27; 20:47; 22:30; Mark 12:40; Isaiah 41:1; 3:14; Jeremiah 25:31; 48:21; Joel 3:12; Psalms 7:8-9; 9:4, 7-8; Leviticus 19:15; Deuteronomy 1:16-17; 25:1; Revelation 17:1 18:10; 20:12-13).

2129. There are likewise other kinds of tumults, or rather of conflicts, which also present the idea of a Last Judgment, and by which societies that have been evilly combined in respect to their interiors are dissolved, concerning which I may relate what follows. Such spirits are driven into a state in which they do not think in society or communion in the usual way, but each one for himself. From their thoughts thus at variance, and the confused sound of their jarring speech, an uproar is heard, as of many waters, and a conflict among them, such as cannot be described, that arises from the confusion of opinions concerning fixed and certain truths which are then the subjects of their thoughts and speech, and which uproar is of such a character that it may be called a spiritual chaos.

[2] The sound of the conflicting and confused roarings was threefold. One sound flowed in around the head, and was said to be that of the thoughts. Another sound flowed in toward the left temple, and was said to be the conflict of their reasonings about certain truths in which they were not willing to have faith. The third sound flowed in from above at the right, and was a gnashing one, but not so confused, and the gnashing was turned this way and that, and it was said that this was because the truths that were being turned in this manner this way and that by their reasonings, were in conflict. While these conflicts were going on there were other spirits besides who spoke to me and told me what each thing signified, and their speech penetrated distinctly through those sounds.

[3] The subjects of the reasonings were especially these: whether it is to be understood according to the letter that the twelve apostles are to sit upon twelve thrones and judge the twelve tribes of Israel; also, whether any others are to be admitted into heaven than those who have suffered persecutions and miseries. Each one reasoned according to his phantasy, which he had caught in the life of the body. But some of them who had been brought back into communion and order, were afterwards instructed that the statement concerning the apostles is to be understood in an entirely different manner; namely, by the “apostles” are not meant apostles, nor by “thrones,” thrones, nor by “tribes,” tribes, nor in fact by “twelve,” twelve; but by all these terms—“apostles,” “thrones,” “tribes,” and also by “twelve,” are signified the primary things of faith (see n. 2089); and it is from these and according to them that judgment is effected upon everyone. It was further shown that the apostles cannot judge even one man, but that all judgment is of the Lord alone.

[4] And as regards the other subject of reasoning, neither is this to be understood as meaning that those only are to come into heaven who have suffered persecutions and miseries; but that the rich will enter heaven just as much as the poor, those posted in dignity just as much as those in low condition; and that the Lord has mercy on all, especially on those who have been in spiritual miseries and temptations, which are persecutions by the evil-thus on those who acknowledge that of themselves they are wretched, and who believe that it is solely of the Lord’s mercy that they are saved.