413. (Verse 17) For the great day of his anger is come. That this signifies the Last Judgment upon the evil, will be plain from the following passages from the Word; the Last Judgment, which is signified by the great day, is upon both the evil and the good; judgment upon the evil is called a day of indignation, of wrath, of anger, and of vengeance, whereas judgment upon the good is called the time of the Lord's coming, the year of [the Lord's] good pleasure, the year of the redeemed, the year of salvation. Every one, as well the evil as the good, is judged immediately after death, when he enters into the spiritual world, where he is to live for ever; for a man is then immediately designed either for heaven or for hell; he who [is designed] for heaven is connected with a certain heavenly society, into which he will afterwards come, and he who [is designed] for hell is connected with the infernal society into which he will afterwards come. Still, however, [some] time intervenes before they go thither, in order principally that they may be prepared, the good to be divested of the evils which adhere to them from the body in the world, and the evil, to be divested of the goods which outwardly adhere to them from teachers and religion, according to the Lord's words in Matthew:

"Whosoever hath, to him shall be given, that he may have more abundantly; whosoever hath not, from him shall be taken away even that he hath" (13:12; 25:29).

This delay also takes place for this reason, that the affections, which are of many kinds, may be so arranged and reduced to a ruling love that the man-spirit may become wholly his own love. Still, however, many both evil and good, are reserved to the Last Judgment; but only those of the evil who from habit acquired in the world, could live a moral life in externals, and those of the good who had imbibed falsities from ignorance and from their religion; but others, after a definite time, are separated from them, the good being elevated into heaven, and the evil cast into hell, and this before the Last Judgment.

[2] The reason why the Last Judgment is called the great day of the anger of God, is, because it appears to the evil, who are cast down into hell, as if God from anger and wrath did this, because then destruction [overtakes] them, which comes from above, and also from the east, where the Lord is as a Sun, and because then they are in terrors, grief, and also torments. Nevertheless there is no anger at all in the Lord, for He is love and mercy itself, and good itself, and pure love and essential good cannot be angry, for this is contrary to its essence. But this appearance is from this fact: when the last state [of the church arrives], which is when evils on the earth and at the same time in the spiritual world are so much increased that dominion inclines on their side, and the equilibrium between heaven and hell is thereby destroyed, this having perished, the heavens where the angels are begin to labour, then the Lord from the Sun displays His strength, that is His love for protecting the angels, and for restoring the state which labours and begins to grow weak; from which strength and power, the Divine truth united to the Divine good, which in its essence is the Divine love, penetrates through the heavens to the places below, where the evil have come together; and because they cannot bear such an influx and presence of the Divine love, they begin to tremble, to be in anguish and torment; for thereby the goods and truths are dissipated which they had learnt to counterfeit in their speech and actions only in externals, and their internals are opened, which are nothing but evils and falsities; and because they are diametrically opposite to the goods and truths which flow in from the interior, and yet they have made evils and falsities their life, hence they experience trembling, anguish, and torment, to such a degree, that they can no longer endure them, whence they flee away, and cast themselves into the hells which are under the mountains and rocks, where they can be in their evils and in the falsity of evils. This is specifically signified by the words explained above:

"They said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the anger of the Lamb."

[3] From these things it is evident why it is that the anger of the Lamb is mentioned, and why it is that the Last Judgment is called the great day of His wrath, although it is the Divine love, whose operation, strictly considered, is that all may be saved, for it is the desire to save, thus not anger at all, but love. The same also happens when an evil spirit, who is able to counterfeit an angel of light, ascends into heaven. When he comes thither, since be cannot bear the Divine good and Divine truth, which are therein, he begins to feel anguish and torment, insomuch that he casts himself down with all his might, nor rests until he is in the hell corresponding with his evil. It is from this appearance, and also from the fact of their being punished whilst they do evils, that in the Word there are so often attributed to Jehovah, that is, to the Lord, indignation, anger, wrath, yea, fury, and vengeance; but to adduce all the passages where those things are attributed to Jehovah, that is, to the Lord, is here passed over because of their abundance. Some only shall be adduced, in which the Last Judgment is called a day of the indignation, of the anger, of the wrath, and of the vengeance of Jehovah and God.

[4] As in the following. In Isaiah:

"Behold the day of Jehovah cometh, cruel both with indignation and with the wrath of anger, to lay the land desolate, and he shall destroy the sinners thereof out of it. I will shake the heaven; the earth shall be shaken out of her place, in the indignation of Jehovah, and in the day of the wrath of his anger" (13:9, 13).

By a day cruel and of the wrath of Jehovah's anger is meant the Last Judgment; and because it is evil which waxes hot, and falsity which is angry, therefore it is called a day of the wrath of anger. By the land, which shall be laid desolate, and which shall be shaken out of her place, is meant the earth which is in the spiritual world, for there just as in our world there are lands; and those lands, during the continuance of the Last Judgment, are laid desolate and shaken out of their places, for then the mountains and hills are overturned, and the valleys sink into marshes, and the face of all things is changed. Still, however, by the earth, in the spiritual sense, is meant the church everywhere, for in the spiritual world the face of the earth is like the state of the church with those who dwell upon the earth there, therefore when the church perishes the earth also perishes, for they make one; and then in place of the former earth, a new one exists; but these changes are unknown to us on our earth. Nevertheless, they are to be declared, that it may be known what is meant by, the earth shall be laid waste, and shall be shaken out of its place.

[5] In Zephaniah:

"While the wrath of the anger of Jehovah has not yet come upon you; while the day of Jehovah's anger has not yet come upon you, ye shall peradventure be hid in the day of Jehovah's anger" (2:2, 3).

Here also, by the wrath of anger and by the day of Jehovah's anger is meant the Last Judgment. In Lamentations:

"He remembered not the footstool of his feet in the day of his anger" (2:1).

By the footstool of Jehovah's feet is meant the worship of the Lord in the natural world, for this reason that the whole heaven, together with the church in the world, is before the Lord as the image of one man (as may be seen in the work concerning Heaven and Hell 78-86). The inmost heaven constitutes the head, the other [heavens] the breast and legs; and the church on earth constitutes the feet; hence also it is that the feet signify the natural part; the heavens also rest upon the church which is with mankind, as a man upon his feet, as is evident from those things which are shown in the same work (n. 87-102, also 291-302). Because the Last Judgment comes when there is no longer any faith because no charity, thus when the church is at an end, it is evident what is meant by, "He remembered not the footstool of his feet in the day of his anger." And elsewhere:

"Not in the day of Jehovah's anger was there any who escaped and remained; those whom I have educated and nourished hath mine enemy consumed" (Lamentations 2:22).

The day of Jehovah's anger is the Last Judgment; that there is then no longer any good of love and truth of faith in the church, but evil and falsity, is signified by, there was not any "who escaped and remained; those whom I have educated and nourished hath mine enemy consumed." That there was none who escaped and remained, signifies that there was no good and truth; whom I have educated and nourished, denote those who are of the church, who have all spiritual food, or the knowledge of good and truth from the Word; the enemy who hath consumed them, denoting evil and falsity.

[6] In the Apocalypse:

"Thy wrath is come, the time of judging the dead, and of giving reward unto thy servants, and to them that fear thy name, both small and great; and of destroying them that destroy the earth" (11:18).

From these words it is evident that by anger, or the day of anger, is meant the Last Judgment, for it is said, "Thy wrath is come, the time of judging the dead."

In Isaiah:

"For the day of vengeance is in mine heart, and the year of my redeemed is come. And I have trodden the people in mine anger, and made them drunk in my wrath" (Isaiah 63:4-6).

The combats of the Lord, by which He subjugated the hells, are here treated of, thus the Last Judgment, which was accomplished by Him when He was in the world; for by the combats, which were temptations admitted into Himself, He subjugated them and thus effected the Last Judgment. This is the judgment which is meant by the day of Jehovah's anger and wrath in the Word of the Old Testament; but the Last Judgment which is at this day performed by the Lord, is meant by the day of His anger as mentioned in the Apocalypse. That a last judgment was performed by the Lord, when He was in the world, may be seen in the work concerning the Last Judgment 46. The subjugation of the hells is there signified by, "I have trodden them in mine anger, and have made them drunk in my wrath"; the year of the redeemed signifies, judgment upon the good who are saved.

In the same:

"The Spirit of the Lord Jehovih is upon me; to proclaim the acceptable year of Jehovah, and the day of the vengeance of our God; to comfort all that mourn" (61:1, 2).

[7] In the same:

"The day of the vengeance of Jehovah, and the year of retributions for the controversy of Zion" (34:8).

By the day of vengeance of Jehovah, just as by the day of His anger and wrath, is signified the Last Judgment, for revenge is attributed to Jehovah or the Lord for the same reason as anger and wrath, namely, from appearance. Those who denied the Divine, and were hostile in heart and mind against the goods and truths of the church, consequently, against the Lord from whom they are, who are all such as live wickedly, are cast down into hell; and because this takes place with them as with enemies, vengeance like anger is attributed to the Lord (concerning which see above). The year of retributions signifies the same as the day of vengeance, but it is said of falsities, whereas the day of vengeance [is said] of evils; the controversy of Zion signifies the rejection of the truth and good of the church, Zion denoting the church. Moreover, the time of the Last Judgment is in other places called the day of Jehovah, the day of visitation, the day of slaughter, and the day of the coming; the day of the Lord's coming in Malachi 3:2; and in Matthew 24:3, 27, 37, 39.

9942. 'And you shall weave the tunic in checker work of fine linen' means the inmost things of the spiritual kingdom, emanating from the truths of celestial love. This is clear from the meaning of Aaron's garments in general as the spiritual kingdom lying adjacent to the celestial kingdom, dealt with in 9814, and since the tunic was the inmost of those garments the inmost things of that kingdom are meant by it (for the meaning of 'Aaron's tunic' as Divine Truth in the spiritual kingdom, emanating directly from the Divine Celestial, see 9826); and from the meaning of 'fine linen' as truth from a celestial origin, dealt with in 9469. In the words stating that the tunic should be woven in checker work something produced by a weaver should be understood by 'checker work'; and by 'the work of a weaver' is meant that which is from the celestial, 9915. The same word is used in the original language to express the idea of producing checker work as is used to mean weaving.

[2] The fact that this tunic was woven, or was made from the work of a weaver, is clear from the following words in the Book of Exodus,

They made the tunics of fine linen, the work of a weaver, for Aaron and his sons. Exodus 39:27.

The reason why the tunic consisted of checker work or was woven from fine linen was in order that it might represent that which emanates directly from the celestial; in comparison it resembles a continuation from it. For what emanates from the celestial is akin to what does so from the will part of a person's mind, in that everything which belongs to a person's understanding emanates from that will part. What emanates from the will part and exists more internally is so to speak continuous from it, in contrast to what does so but exists more externally. Therefore that more internal emanation from the will has primarily the affection for truth within it; for all affection belonging to love that is present in the understanding flows in from its will part. A similar situation exists in the heavens, where the celestial kingdom corresponds to the will part of a person's mind, and the spiritual kingdom to the understanding part, see 9835. And since Aaron's garments represented the Lord's spiritual kingdom lying adjacent to His celestial kingdom, 9814, the tunic represented that which is inmost there, namely that which emanates from and exists closest to the celestial kingdom; for the tunic was the inmost garment. From this it is evident why it was woven or made of checker work, and why it was made from fine linen. For 'woven' means that which originates in the will part or the celestial, 9915, and 'fine linen' means truth that springs from celestial love, 9469.

[3] What is spiritual emanating from what is celestial is also meant in other places in the Word by tunics, for example by the tunics of skin which Jehovah God is said to have made for the man and his wife after they ate from the tree of knowledge, Genesis 3:20-21. No one can know that truth from a celestial origin is meant by those 'tunics' unless the inner meaning of the details of that story is unfolded; therefore it must be explained. 'The man and his wife' there is used to mean the celestial Church, 'the man' as the husband to mean that Church in respect of good, and 'his wife' that Church in respect of truth; this truth and that good were the celestial Church's truth and good. But then came the fall of that Church, which was brought about by reasonings, based on factual knowledge, about God's truths, meant in the internal sense by 'the serpent' who persuaded them. The first state after the fall of that Church is what is described here, its truth by 'the tunics of skin'.

[4] It should be remembered that the creation of heaven and earth in the first chapter of Genesis means and describes in the internal sense the new creation or regeneration of the member of the Church then, thus the establishment of the celestial Church; that paradise means and describes the wisdom and intelligence of that Church, and eating from the tree of knowledge its fall, brought about by their reasoning, based on factual knowledge, about Divine matters. For more which demonstrates that all this is so, see what has been shown regarding these matters in the explanations to those chapters. For all the narratives contained in the early chapters of Genesis are made-up history, in the internal sense of which there are Divine matters regarding the new creation or the regeneration of the member of the celestial Church, as has been stated. This was the customary way of writing in most ancient times, not only among those who belonged to the Church but also among those outside the Church, for example among the Arabians, Syrians, and Greeks, as is evident from the books of those times, both sacred and secular.

[5] It was in imitation of those books, since he derived it from them, that Solomon composed the Song of Songs, a book that is not a sacred one because it does not inwardly contain heavenly and Divine matters forming a continuous train of thought, such as sacred books contain. The Book of Job too is a book of the Ancient Church. Mention is also made in Moses of sacred books of the Ancient Church which have now been lost, in Numbers 21:14-15, 27ff, the historical sections of which were called The Wars of Jehovah and the prophetical parts The Utterances, see 2686, 2897. The fact that such was the style in the historical narratives of the sections called The Wars of Jehovah is evident from the parts of them which were extracted and quoted by Moses. Their historical narratives were therefore such as came near to a kind of prophetic style, the kind that would allow young children and also simple people to retain things in their memory. The fact that the books referred to in Numbers 21 were sacred is evident from the parts of them extant in verses 28-30 of that chapter, when compared with Jeremiah 48:45-46, where similar words occur. This kind of style was the most common, virtually the one and only style adopted among those who were outside the Church, as is plain from the myths and legends of those writers who were outside the Church which held within them notions of right and wrong or such as have to do with what people feel and how they conduct their life.

[6] In the narratives consisting not of made-up but of genuine history - which are those that appear in the Books of Moses after the chapters of made-up history, and also those in the Books of Joshua, Judges, Samuel, and Kings - spiritual truth and good of truth emanating from celestial truth and good are again meant by 'tunics'. (It should be remembered that spiritual truth and good is the kind of truth and good that spiritual angels in the middle or second heaven enjoy, but that celestial truth and good is the truth and good such as angels in the third and inmost heaven enjoy, see the places referred to in 9277.) The Books of Moses mention that Israel the father of Joseph gave his son a tunic of various colours, and that because of that tunic his brothers were annoyed; and that subsequently they stripped him of it, dipped it in blood, and sent it in that condition to their father, Genesis 37:3, 23, 31-33. All this was part of genuine history; and since it in like manner contained inwardly or in its internal sense the holy things of heaven and the Church, thus those that were Divine, that tunic of various colours served to mean the state of the good and truth which Joseph was to represent, namely the state of spiritual truth and good emanating from the celestial, see 3971, 4286, 4592, 4963, 5249, 5307, 5584, 5869, 5877, 6417, 6526, 9671. For all the sons of Jacob represented things such as belong to heaven and the Church in their proper order, 3858, 3926, 4060, 4603 and subsequent paragraphs, 6335, 6337, 6397, 6640, 7836, 7891, 7996. But in the chapter referred to above they represented the opposite.

[7] Since all things that are in the books of the Word are representative of and serve to mean Divine celestial and spiritual realities, both those things in the historical books and those in the prophetical books, the affection for spiritual truth is described in David by 'the king's daughter' and the actual truth by her garments,

Daughters of kings are among your precious ones; at your right hand stands the queen in the finest gold of Ophir. The daughter of Tyre will bring an offering, the rich of the people will entreat your face. All glorious is the king's daughter within, from woven threads (or checker work) of gold will her vesture (her tunic) be; in an embroidered [robe] she will be led to the king. Psalms 45:9ff.

'Daughter' in general means the affection for spiritual truth and good, and so means the Church as well, see 2362, 3024, 3963, 9055 (end); and 'king', when this refers to the Lord, means Divine Truth, 2015, 2069, 3009, 4581, 4966, 5068, 6148. From this it is evident that everything mentioned in that Psalm regarding 'the king's daughter' means such things as belong to the affection for truth and good received from the Lord in the Church. When it says that 'the daughter of Tyre will bring an offering' cognitions or knowledge of good and truth are meant, 'Tyre' meaning these, see 1201. The like is meant by 'the rich of the people', for nothing other than cognitions of good and truth is meant in the spiritual sense by 'riches', 1694, 4508. From this it is evident what the meaning is of the declaration that the king's daughter is 'all glorious within', and that her vesture was made 'from woven threads of gold'. By 'her vesture' a tunic should be understood, as is evident from the meaning that word has in the original language; for the word in that language means a garment worn next to the body. The fact that a tunic is meant is clear in John 19:24, where reference is made to the Lord's tunic, which David in Psalms 22:18 calls by the same word 'vesture'. It is also clear in 2 Samuel 13:18, where it says that the king's daughters were clothed with tunics of various colours; this matter is dealt with just below. By 'woven threads of gold' in David something similar is meant to what is meant by the checker work of Aaron's tunic, the same term being used in the original language. As regards what 'an embroidered [robe]' is in which she will be led to the king, see 9688.

[8] Since the king's daughter and her vesture or tunic served to represent such things, a king's daughters at that time wore that kind of clothing, as is clear in the second Book of Samuel,

On Tamar there was a tunic of various colours, for daughters of the king wore such clothes. 2 Samuel 13:18.

[9] Since, then, spiritual forms of good and truths were represented by tunics it may be seen what it is that Aaron's 'tunic' means, and also what is meant by his sons' tunics, mentioned in the next verse of this chapter, which says that for Aaron's sons they were to make tunics, belts, and headdresses, for glorious adornment. And since their tunics served to represent those holy forms of good and truths, it was declared that Aaron's sons Nadab and Abihu, who were devoured by fire from heaven because they were offering incense on foreign ¹ fire, should be taken outside the camp in their tunics, Leviticus 10:1-5. For 'foreign fire' means love from a source other than what is heavenly, since 'sacred fire' in the Word denotes love that is heavenly or Divine, 6832, 6834, 6849, 7324, 9434. Because of what his sons had done spiritual forms of good and truths, meant by their 'tunics', had been defiled, and this was why they were taken outside the camp in their tunics.

[10] 'Tunic' is used with a similar meaning in Micah,

My people have taken a stand as an enemy on account of the garment; you strip the tunic from those confidently passing through. Micah 2:8.

Here a different word is used in the original language for 'tunic'; even so spiritual truth and good is meant. 'Stripping the tunic from those passing through in confidence' means depriving of their spiritual truths those who lead a life of simple goodness. 'Having [them] as enemy on account of the garment' means doing ill to them on account of the truth they think, when in fact no one ought to suffer harm on account of whatever he believes to be true, provided that he is governed by good, 1798, 1799, 1834, 1844.

[11] From all this it may now be seen what 'tunic' means in Matthew,

Jesus said, You shall not swear at all, neither by heaven, nor by the earth, nor by Jerusalem, nor by [your] head. Let your words be, Yes, yes; No, no; anything beyond this is from evil. ² If anyone wishes to drag you to court and take away your tunic, let him have your cloak also. Matthew 5:34-37, 40.

Anyone unacquainted with what the angelic state is like in the Lord's celestial kingdom cannot have any idea at all of what these the Lord's words imply. For they refer to the state of goodness and truth with those who are in the Lord's celestial kingdom, with whom all truth resides within, imprinted on their hearts. For the good of love to the Lord leads them to know all truth, so completely that they never engage in any reasoning about it, as those in the spiritual kingdom do. Therefore whenever truths are referred to they say simply, Yes, yes; or, No, no. Nor indeed in that kingdom do they even make mention of faith. Regarding the state of these angels, see the places referred to in 9277. From this it is now evident what the meaning is of the command that they must not swear at all; for 'swearing' means confirming truths, 3375, 9166, which is done in the spiritual kingdom by the use of reason and factual knowledge drawn from the Word. 'Dragging to court and wishing to take away the tunic' means arguing about truths and wishing to convince others that something is not true, 'tunic' meaning truth from a celestial origin; for [those who are celestial] leave every one with the truth he has and do not go on to reason with him.

[12] 'Tunic' again means truth from a celestial origin elsewhere in Matthew,

Jesus sent the twelve to preach the kingdom of heaven, saying, that they should not possess gold, or silver, or bronze in their belts, nor a bag for the road, nor two tunics, or [pairs of] shoes, or rods. Matthew 10:9-10.

All this served to represent that those with forms of good and truths received from the Lord possess no good or truth at all that originates in themselves, but that every truth and form of good they have comes from the Lord. The twelve disciples represented all whose forms of good and truths come from the Lord, and in the abstract sense represented all forms of the good of love and all truths of faith derived from the Lord, 3488, 3858 (end), 6397. Forms of good and truths that originate in the self and not in the Lord are meant by 'possessing gold, silver, and bronze in their belts' and by 'a bag'. But truths and forms of good coming from the Lord are meant by 'tunic, shoe, and rod', inner truth or truth from a celestial origin by 'tunic', outer truth or truth in the natural by 'shoe', 1748, 6844, and the power of truth by 'rod', 4876, 4936, 6947, 7011, 7026. By 'two tunics' however, 'two [pairs of] shoes, and two rods' are meant truths and their powers that originate both in the Lord and in the self. The fact that they were allowed to have one tunic, one pair of shoes, and one rod is clear in Mark 6:8-9, and Luke 9:2-3.

[13] Once it is known from all this what 'a tunic' means it is evident what 'the Lord's tunic' referred to in John means,

They took the garments and made four parts, a part for each soldier, and the tunic. And the tunic was without seam, woven from the top throughout. They said, Do not let us divide it, but let us cast lots for it, whose it may be - so that the Scripture might be fulfilled, saying, They divided My garments for themselves, and for My tunic they cast lots. The soldiers did these things. John 19:23-24; Psalms 22:18.

Is there anyone, thinking with reason that is to some extent enlightened, who cannot see that in all this Divine things were meant, and that if this had not been so none of it would have been prophesied in David? Yet no one can know what is meant without the internal sense, thus without knowledge gained from that sense no one can know what is meant by 'the garments', 'casting lots for' or 'dividing them', 'the tunic' and its being 'without seam' or 'woven from the top throughout', and 'the soldiers'. From the internal sense it is evident that truths are meant by 'garments', and Divine Truths by 'the Lord's garments'; 'casting lots for' and 'dividing them' pulling apart and dispersing them, 9093; and 'the tunic' Divine Truth on the spiritual level, emanating from the Divine Celestial, the same as is meant by 'Aaron's tunic' since Aaron represented the Lord, for which reason also its being 'without seam' or 'woven from the top throughout' has the same meaning as 'checkered' or 'woven', which describes Aaron's tunic. The tunic's not being divided was a sign that Divine Truth on the spiritual level, emanating directly from Divine Truth on the celestial level, could not be dispersed, because this truth is the inner truth of the Word, such as exists with angels in heaven.

[14] When it says that 'the soldiers did it' the meaning is that it was done by those who ought to have been fighting for truths, that is, the Jews themselves with whom the Word existed, but whose characters were nevertheless such that they would disperse it. For they had the Word, yet nevertheless did not wish to know from it that the Lord was the Messiah and Son of God who was to come. Nor did they wish to know anything of the inner meaning of the Word, only the outward, which they also drafted to serve their own loves, which were self-love and love of the world, and so to support their desires gushing out of those loves. These things are meant by dividing up the Lord's garments; for whatever they did to the Lord represented the state of Divine Truth and Good among them then, thus the way they treated God's truths was similar to that in which they were treating Him; for while in the world the Lord was Divine Truth itself, see the places referred to in 9199 (end), 9315 (end).

Footnotes: