4779. And put sackcloth upon his loins. That this signifies mourning for destroyed good, is evident from the signification of “putting sackcloth upon the loins,” as being a representative of mourning for destroyed good. For the “loins” signify conjugial love, and hence all celestial and spiritual love (n. 3021, 3294, 4277, 4280, 4575), and this from correspondence; for as all the organs, members, and viscera of the human body correspond to the Grand Man—as has been shown at the end of the chapters—so also the loins correspond to those in the Grand Man, or heaven, who have been in genuine conjugial love; and as conjugial love is the fundamental of all loves, therefore by the “loins” is signified in general all celestial and spiritual love. From this came the rite of putting sackcloth on the loins when they mourned over good destroyed, for all good is of love.

[2] That they put sackcloth on the loins to testify to this mourning may be seen from the historic and prophetic parts of the Word, as in Amos:

I will turn your feasts into mourning, and all your songs into lamentation; thus I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only-begotten, and the end thereof as a bitter day (Amos 8:10); where “bringing up sackcloth upon all loins” denotes mourning over destroyed goods; “all loins” denotes all the goods of love.

In Jonah:

The men of Nineveh believed in God, and therefore they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least. And when the word came unto the king of Nineveh, he arose from his throne, and laid his robe from upon him, and covered him with sackcloths, and sat on ashes. And he made proclamation, Let man and beast be covered with sackcloth (Jonah 3:5-8);

manifestly for a sign representative of mourning over the evil on account of which Nineveh was to perish; thus over destroyed good.

[3] In Ezekiel:

They shall utter a cry over thee with their voice, and shall cry bitterly, and shall cause dust to come up upon their heads, they shall roll themselves in ashes; and they shall make themselves bald for thee, and gird them with sackcloths (Ezekiel 27:30-31);

said of Tyre, the particulars being representative of mourning for falsities and evils, thus for destroyed truths and goods. “To utter a cry and to cry bitterly” denotes a lamentation over falsity or destroyed truth (n. 2240); “causing dust to come up upon the head” denotes being damned on account of evil (n. 278); “rolling themselves in ashes” denotes being damned on account of falsity; “making themselves bald” denotes mourning because the natural man had no truth (n. 3301); “girding them with sackcloths” denotes mourning because it had no good. Likewise in Jeremiah:

O daughter of My people gird thyself with sackcloth, and roll thyself in ashes; make thee the mourning of an only-begotten, the wailing of bitternesses; for the spoiler shall suddenly come upon us (Jeremiah 6:26).

Again:

The elders of the daughter of Zion shall sit in the earth, they shall keep silence, they shall cause dust to go up upon their head, they shall gird themselves with sackcloths, the virgins of Jerusalem shall cause their head to go down into the earth (Lam. 2:10);

here there are similar representatives according to the kinds of good and truth which were destroyed, as above.

[4] In Isaiah:

The prophecy concerning Moab; he shall go up to Bayith and Dibon, into the lofty places to weep; Moab shall howl over Nebo, and over Medeba; on all his heads is baldness, every beard is shaven. In his streets they have girded on sackcloth, on his housetops and in his streets he shall wholly howl, going down into weeping (Isaiah 15:2-3);

“Moab” denotes those who adulterate goods (n. 2468). The mourning over this adulteration which is signified by “Moab,” is described by such things as correspond to evil of this kind; and therefore almost the same occurs in Jeremiah:

Every head is baldness, and every beard shaven; upon all hands are cuttings, and upon the loins sackcloth. On all the housetops of Moab and in the streets thereof is wholly mourning (Jeremiah 48:37-38).

[5] When king Hezekiah heard the blasphemies which Rabshakeh spoke against Jerusalem, he rent his garments and covered himself with sackcloths (Isaiah 37:1; 2 Kings 19:1); because he spoke against Jehovah, the king, and Jerusalem, wherefore there was mourning; that it was against truth is signified by his rending his garments (n. 4763); and that it was against good, by his covering himself with sackcloth. For where truth is treated of in the Word, good also is treated of, on account of the heavenly marriage which is that of good and truth and of truth and good in every particular; as also in David:

Thou hast turned my mourning into dancing; Thou hast opened my sackcloth and girded me with joy (Psalms 30:11);

here “dancing” is predicated of truths, and “joy” of goods, as also in other passages in the Word; thus “to open sackcloth” denotes to take away mourning over destroyed good.

[6] In the second book of Samuel:

David said to Joab and to all the people that were with him, Rend your garments, and gird yourselves with sackcloth, and mourn before Abner (2 Samuel 3:31);

because a wicked deed had been committed against what is true and good, it was therefore commanded by David that they should rend their garments and gird themselves with sackcloth.

So likewise because Ahab had acted contrary to what was equitable and just (in the spiritual sense contrary to truth and good), when he heard the words of Elijah that he should be cut off, he rent his garments, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went slowly (1 Kings 21:27).

[7] That sackcloth is predicated of destroyed good, is also evident in Revelation:

When he opened the sixth seal, lo there was a great earthquake, and the sun became black as sackcloth, and the whole moon became as blood (Revelation 6:12);

an “earthquake” denotes a change of the state of the church as to good and truth (n. 3355); the “sun” denotes the good of love (n. 1529, 1530, 2441, 2495, 4060, 4300, 4696), and therefore sackcloth is predicated of it when it is destroyed; the “moon” denotes the truth of faith (1529, 1530, 2120, 2495, 4060), of which blood is predicated, because “blood” is truth falsified and profaned (n. 4735).

[8] As being clothed in sackcloth and rolling in ashes represented mourning over evils and falsities, it also represented humiliation, and likewise repentance; for the primary thing in humiliation is to acknowledge that of himself one is nothing but evil and falsity. The same is true of repentance, which is effected solely through humiliation, and this through the confession of the heart that of himself one is of such a nature. That putting on sackcloth was a token of humiliation can be seen in 1 Kings 21:27-29; and that it was of repentance, in Matthew 11:21; Luke 10:13; but that it was nothing but a representative, thus only an external thing of the body, and not an internal thing of the heart, is plain from Isaiah:

Is it to bow down his head as a bulrush, and to lie in sackcloth and ashes? Wilt thou call this a fast, and an acceptable day to Jehovah? Is not this the fast that I choose, to open the bonds of wickedness, to break bread to the hungry? etc. (Isaiah 58:5-7).

4763. And he rent his garments. That this signifies mourning, is evident from the signification of “rending the garments,” as being mourning, namely, on account of truth having been destroyed, or because there was no faith. We often read in the Word, especially the historic, of persons rending their garments; but the origin of this is not known at the present day, and it is also unknown that it was representative of grief on account of truth being lost. This act became representative from the fact that “garments” signified truths, as before shown (n. 4545). Further on in this chapter it is also said that when Jacob recognized his son’s tunic he rent his garments (verse 34), and by this is signified mourning for truth destroyed. So in other places in the Word, as when Rabshakeh, who was sent by Sennacherib the king of Assyria, spoke insults against Jerusalem; whereupon Eliakim who was over the King’s household, and Shebna the scribe, and Joah the recorder, rent their garments and told these things to King Hezekiah; and when the king heard it he also rent his garments, and covered himself with sackcloth (Isaiah 36:22; 37:1; 2 Kings 18:37; 19:1). The insults which Rabshakeh spoke were against God, the King, and Jerusalem, thus against Divine truth, as is still plainer from the internal sense of the passage; hence the garments were rent because of mourning.

[2] When Jehudi had read before the king the roll of the book which Jeremiah wrote, it is said that the king cast it into the fire, and that the king and his servants, who heard all those words, did not rend their garments (Jeremiah 36:23-24); their not rending their garments denoted that they did not mourn when Divine truth was not received. The rending of their garments by Joshua the son of Nun, and Caleb the son of Jephunneh, when the spies brought an evil report of the land of Canaan, and their speaking against them (Numbers 14:6), involves a similar meaning; for the land of Canaan signifies the Lord’s kingdom, to speak against which is to speak falsity against Divine truth. When the ark of God was taken by the Philistines, and the two sons of Eli were slain, that there ran a man out of the army to Shiloh with his garments rent and dust upon his head (1 Samuel 4:11-12), signified mourning over lost Divine truth and Divine good; for, as the ark represented the Lord’s kingdom, and in the supreme sense the Lord Himself, and hence the holy of the church, the rent garments signified mourning over lost Divine truth; and dust upon the head, over lost Divine good.

[3] We read of Samuel and Saul:

As Samuel turned about to go away, Saul laid hold upon the skirt of his tunic, and it was torn off. And Samuel said unto him, Jehovah hath rent the kingdom of Israel from upon thee this day, and hath given it to thy companion. I will not return with thee, for thou hast rejected the word of Jehovah, and Jehovah hath rejected thee from being king over Israel (1 Samuel 15:26-28);

Saul’s tearing off the skirt of Samuel’s tunic represented what Samuel said—that the kingdom should be rent from him, and that he should no longer be king of Israel; for “kingdom” in the internal sense signifies Divine truth (n. 1672, 2547, 4691), as also do a “king” and “royalty” (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581), and specifically the Kingdom and king of Israel, because by Israel was represented the Lord’s royalty. So what is related of Jeroboam and the prophet Ahijah:

When Jeroboam went out of Jerusalem, and the prophet Ahijah found him in the way, when he had clad himself with a new garment, and they two were alone in the field, Ahijah laid hold of the new garment that was upon him, and rent it in twelve pieces; and he said to Jeroboam, Take thee ten pieces; for thus saith Jehovah the God of Israel, Behold I rend the kingdom out of the hand of Solomon, and will give ten tribes to thee (1 Kings 11:29-31).

[4] The same is true of their rending their garments when Saul was slain in battle, as related in the second book of Samuel:

After Saul had been slain in battle, on the third day a man came from the camp whose garments were rent; and when David heard of the death of Saul, David took hold of his garments and rent them; as did all his servants that were with him (2 Samuel 1:1-2, 11:11);

by this also was represented mourning on account of Divine truth lost and thrown away by those who were in faith separate; for as before said Divine truth was signified by royalty, and they who were in faith separate were represented by the Philistines, by whom Saul was slain (n. 1197, 1198, 3412, 3413); as also is evident from David’s lament over him in the same chapter (2 Samuel 1:17-27).

[5] When Absalom had smitten his brother Amnon, and the tidings came to David that Absalom had smitten all the king’s sons, David “rent his garments and lay on the earth, and all his servants stood by with their garments rent” (2 Samuel 13:28, 30-31); this also was done for the sake of representing that truths from the Divine were destroyed, these being signified in the internal sense by the king’s sons. So when David fled before Absalom he was met by Hushai the Archite with his tunic rent (2 Samuel 15:32); for in the Word by a king, especially by David, is represented Divine truth. In like manner also when Elijah spoke to Ahab king of Israel the words of Jehovah, that he should be extirpated on account of the evil which he had done, Ahab rent his garments and put sackcloth upon his flesh (1 Kings 21:27).

[6] That the rending or tearing of garments represented mourning on account of lost truth, is further evident from the following passages:

Hilkiah the priest found the book of the law in the house of Jehovah; and Shaphan read it before king Josiah. And when the king heard the words of the book of the law, he rent his garments (2 Kings 22:11);

manifestly on account of the Word (that is, Divine truth) having been so long lost, and obliterated in hearts and life. When the Lord confessed that He was the Christ the Son of God, that the high priest rent his garments, saying, He hath spoken blasphemy (Matthew 26:63-65; Mark 14:63-64), signified that he had no other belief than that the Lord spoke against the Word, and thus against Divine truth.

[7] When Elijah went up in a whirlwind, and Elisha saw it, he took hold of his own garments, and rent them in two pieces; and he took up the tunic of Elijah that fell from upon him, and smote the waters, and they were parted hither and thither, and Elisha went over (2 Kings 2:11-14); that Elisha then rent his garments in two pieces was on account of mourning that the Word (that is, Divine truth) was lost; for by Elijah is represented the Lord as to the Word, that is, Divine truth (n. 2762). The tunic falling from Elijah, and being taken up by Elisha, represented that Elisha continued the representation. That a tunic is Divine truth may be seen above (n. 4677), wherefore also the garment which was rent in such mourning was the tunic, as is evident from some of the passages above cited. As a “garment” signified the truth of the church, and in the supreme sense Divine truth, it was therefore a disgrace to go with rent garments, except in such mourning—as is evident from what was done to the servants of David by Hanun the king of the sons of Ammon, in that he shaved off half of their beards, and cut off their garments in the middle, even to their buttocks; for which reason they were not admitted to David (2 Samuel 10:4-5).