820. Whereas in a preceding article (n. 817), it was shown that, in the Word, by Cain, Reuben, and the Philistines, are represented those who are in truths separated from good, it shall now be shown, that by Peter the apostle, in the Word of the Evangelists, is meant truth from good, which is from the Lord, and also, in the opposite sense, truth separated from good. And because truth pertains to faith, and good to charity, therefore by Peter is also meant faith from charity, and also faith separated from charity. For the twelve apostles, like the twelve tribes of Israel, represented the church as to all things belonging to it, thus as to truths and goods; for all things of the church have relation to these two, as to faith and love; for truths pertain to faith, and goods to love. In general, Peter, James, and John, represented faith, charity, and the works of charity. Wherefore these three, in preference to the rest, followed the Lord; and hence it is said of them in Mark,

"He did not permit any to follow him save Peter, James, and John" (5:37).

[2] And because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called by Andrew his brother, and afterwards James and John, as is clear in Matthew:

"Jesus walking by the sea of Galilee saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he said unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him" (4:18-20).

In John:

Andrew "findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. Therefore he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona; thou shalt be called Cephas, which is, by interpretation, a stone" (1:41-43).

And in Mark:

"Jesus goeth up into a mountain, and calleth unto him whom he would, first Simon, and surnamed him Peter; afterwards James the son of Zebedee, and John the brother of James" (3:13, 16, 17).

The reason why Peter was the first of the apostles, was, because truth from good is the primary thing of the church. For a man does not know from the world anything about heaven and hell, nor a life after death, nor even about God. His natural light (lumen) teaches nothing but what has entered by the eyes, thus, nothing but what relates to self and the world. His life also is therefrom; and so long as he remains only in these things, he is in hell. In order, therefore, that he may be withdrawn from them, and be led to heaven, it is necessary for him to learn truths, which not only teach that there is a God, that there are a heaven and a hell, and a life after death, but also teach the way to heaven. It is therefore evident that truth is the primary thing by which the church is formed in a man; but truth from good. For truth without good is only a knowledge that a thing is so. And mere knowledge has no other effect than to render a man capable of becoming a church. But this is not brought about until he lives according to knowledges, in which case truth is conjoined to good, and man is introduced into the church. Truths also teach how a man ought to live, and when he is affected with them for their own sake, that is, when he loves to live according to them, then he is led of the Lord, and conjunction is afforded him with heaven and he becomes spiritual, and, after death, an angel of heaven. Nevertheless, it is to be observed that truths do not produce those effects, but good by means of truths; and good is from the Lord.

[3] Because truth from good, which is from the Lord, is the primary thing of the church, therefore Peter was first called, and was the first of the apostles, and was also named by the Lord Cephas, meaning a rock (petra); but, that it might be the name of a person, he is called Peter (Petrus); for by rock, in the highest sense, is signified the Lord as to Divine truth, or Divine truth proceeding from the Lord; and therefore, in the relative sense, by rock is signified truth from good, which is from the Lord, the same as by Peter. That rock signifies such things (see above, n. 411). What Simon son of Jona signifies, may also be seen above (n. 443).

[4] The reason why these three apostles were fishermen, and why the Lord said unto them, Follow me, and I will make you fishers of men, was that to fish signifies to instruct natural men; for there were at that time, as well within as without the church, natural men, who, according as they received the Lord, and received truths from Him, became spiritual. From these things it may be concluded what is signified by the Lord's words to Peter concerning the keys; as in Matthew:

When some said that Jesus was John the Baptist, others Elias, others Jeremias, or another of the prophets, Jesus said to the disciples, "But whom say ye that I am? Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-Jona; for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in heaven" (16:14-19).

Because truth from good, which is from the Lord, is the primary thing of the church, and is signified by Peter, therefore these things were said by the Lord to Peter. And they were said when he acknowledged the Lord as the Messiah or Christ, and as the Son of the living God; for without this acknowledgment truth is not truth. For truth derives its origin, essence, and life from good; and good, from the Lord. Because truth from good, which is from the Lord, is the primary thing of the church, therefore the Lord says, "Upon this rock will I build my church." That by Peter or rock, in the highest sense, is signified Divine truth proceeding from the Lord, and, in the relative sense, truth from good, which is from the Lord, was shown just above. That the gates of hell shall not prevail against it, signifies that falsities from evil, which are from the hells, will not dare to rise up against those of the church who are in truths from good from the Lord. By the gates of hell are signified all things of hell, in all of which there are gates through which falsities from evil exhale and rise up. By the keys of the heavens, is signified introduction into heaven to all those who are in truths from good from the Lord. Whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven, signifies that heaven is opened by the Lord to those who are in truths from good from Him; and that it is closed to those who are not.

These things are said unto Peter. But because by Peter is meant truth from good, which is from the Lord, therefore they are said of the Lord, from whom good and truth therefrom proceed. Wherefore they were said when Peter acknowledged the Lord as the Messiah or Christ, and as the Son of the living God. Moreover, as soon as good is implanted in truths with a man, he is conjoined with the angels; but so long as good is not implanted in truths with him, so long heaven is closed to him; for then instead of good he has evil, and instead of truths, falsities. From these things it is evident, how sensuously those think who attribute such power to Peter, when nevertheless that power belongs to the Lord alone.

That by Peter is signified truth from good, which is from the Lord, has been made clear to me from heaven, as may be seen in the small work concerning the Last Judgment 57).

[5] Because Peter signified truth from good, which is from the Lord, and thence also doctrine, and so represented those who are in truths from good, and in the doctrine of genuine truth from the Lord; and because these are they who instruct others, and who are instructed by the Lord; therefore Peter so often spoke with the Lord, and was also instructed by Him. He spoke with the Lord at His transfiguration,

Concerning the making of three tabernacles (Matthew 17:1-5; Mark 9:2-8; Luke 9:26-36),

on which occasion the Lord represented the Word, which is Divine truth; and by tabernacles is signified the worship of the Lord from the good of love, and the truths therefrom (see above concerning the transfiguration of the Lord, n. 594); and concerning the signification of tabernacles (n. 799). He spoke of the Lord,

As being the Christ, the Son of the living God (John 6:67-69).

He was instructed by the Lord,

About charity, that a brother was to be forgiven as often as he sinned (Matthew 18:21, 22);

About regeneration, which is signified by him who is once washed not having need to be washed except as to his feet (John 13:3-6);

About the power of truth from good from the Lord, which is meant by the power of those who have the faith of God (Mark 11:21, 23, 24);

About sins, that they are remitted to those who are in faith from love (Luke 7:40-48);

About men who are spiritual, as being free; and those who are natural, as being servants; by which Peter was instructed when he took the piece of money out of the mouth of a fish, and gave it for tribute; for by a fish is signified the natural man, and the same by one that pays tribute (Matthew 17:24-27).

Besides several other things (concerning which see Matthew 14:26-31; 19:27, 28; Mark 10:28 and following; 13:3 and following; 16:7; Luke 22:8 and following; 24:12, 33, 34; John 18:10, 11; 20:3-8; 21:1-11).

[6] Since those who are in truths from the good of love to the Lord, or in doctrine from them, were represented by Peter, and they are those who instruct others, therefore the Lord said to Peter, when he answered that he loved Him, that he should feed His lambs and sheep, concerning which is it thus written in John:

"After they had dined, Jesus saith to Simon Peter, Simon [son of] Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon [son of] Jonas, lovest thou me? Peter was grieved, because he said to him the third time, Lovest thou me? And he said unto him, Lord, Thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep" (21:15-17).

From these words it is quite clear, that Peter represented truth from the good of love to the Lord. Wherefore also he was now called Simon, son of Jonas; for by Simon, son of Jonas, is signified faith from charity - Simon signifying hearkening and obedience, and Jonas a dove, by which is signified charity.

That those who are in the doctrine of truth from love to the Lord are to instruct those who will belong to the Lord's Church is meant by the Lord's question, "Lovest thou me?" and by His saying afterwards, "Feed my lambs, and my sheep." Not that Peter only was to instruct, but all those represented by Peter; who, as was said above, are those who are in love to the Lord, and thence in truths from the Lord. By Peter's being questioned three times is signified the full time of the church from its beginning to its end. For the number three has this signification. Wherefore, when he was questioned the third time, it is said that Peter was grieved. And because the third questioning signified the end of the church, therefore these words of the Lord to Peter immediately follow:

[7] "Verily, verily, I say unto thee, When thou wast young thou girdedst thyself, and walkedst whither thou wouldest; but when thou art old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not. And when he had spoken this, he said unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on his breast at supper. Peter, seeing him, saith to Jesus, Lord, what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that this disciple should not die. Yet Jesus said not unto him, he shall not die; but, If I will that he tarry till I come, what is that to thee?" (21:18-23).

No one can know what these words signify unless he knows that by Peter is signified faith from charity, and also faith without charity. Faith from charity in the church, when it commences, and faith without charity when the church declines; thus that Peter, when he was young, signifies the faith of the church in its commencement, and when he was old, the faith of the church at its end; and that by girding himself and walking is signified to learn truths and live according to them. It is evident therefore that by these words, "When thou wast young thou girdedst thyself and walkedst whither thou wouldest," is signified that the church in its beginning would be instructed in truths which are from good, and thereby be led of the Lord; and that by these words, "When thou art old, thou shalt stretch forth thine hands, and another shall gird thee, and lead thee whither thou wouldest not," is signified that the church at its end would not know truths, but falsities which pertain to faith without charity, and be led thereby. To gird himself signifies to be instructed in truths, the same as being clothed; for garments signify truths, clothing good, as may be seen above (n. 195, 395, 637). And to walk signifies to live according to them, as may also be seen above (n. 97). Hence to gird himself and walk whither he would, signifies to exercise free circumspection, and to see truths, and do them. But to stretch forth the hands, signifies not to be in that freedom; for the hands signify the power of truth from the understanding and perception thereof; and to stretch forth the hands, signifies not to have that power, nor thence the liberty of thinking and seeing truth. Another shall gird thee, and lead thee whither thou wouldest not, signifies to acknowledge for truth what another dictates, and not to see for himself, as is the case at this day with the religion of faith alone. Hence, then, this faith also is meant by Peter. Therefore it is said, that Peter turning about saw the disciple whom Jesus loved, following, and said of him, "But what shall this man do?" Also that Jesus said to Peter, "What is that to thee?" By the disciple following Jesus, is signified goods of life, which are good works; that these should not perish to the end of life, is signified by the words following.

[8] From these things it is evident, that by Peter is also signified faith separate from charity, as also when,

"He denied the Lord thrice" (Matthew 26:69-75; Mark 14:29-31, 54, 66-72; Luke 22:33, 34, 50, 51, 55-62; John 13:36-38; 18:16-18, 25-27).

Also,

"When the Lord turning away from Peter, said to him, Get thee behind me, Satan. Thou art an offence unto me; for thou savourest not the things which are of God, but those that be of men" (Matthew 16:21-23).

And when the Lord said to him,

"Simon, Simon, lo, Satan hath desired to have you, that he might sift you as wheat" (Luke 22:31).

All these things have been adduced that it may be known, that by Peter, in the representative sense, in the Evangelists, is signified truth from good, which is from the Lord; also faith from charity; and, in the opposite sense, truth separate from good, which in itself is falsity; also faith separate from charity, which in itself is not faith.

637. Clothed in sackcloth.- That this signifies in mourning because of the non-reception of Divine Good and Divine Truth, is evident from the signification of being clothed with sackcloth, as denoting mourning because of the vastation and desolation of Divine Good and Divine Truth, in this case, because they are not received. For the witnesses were seen clothed in sackcloth, and by the witnesses are signified the Divine Good, which is the source of all the good of love and of charity, and the Divine Truth, which is the source of all the truth of doctrine and of faith, and these appear in mourning when not received, but in joy when received.

[2] Similar expressions are used concerning the sun and the moon, which also signify the good of love and the truth of faith, as that

"The sun became black as a sackcloth of hair, and the moon became as blood" (Apoc. 6:12).

By this it is meant that all the good of love was separated, and all the truth of faith falsified, as may be seen above (n. 401). Not that the Sun in the angelic heaven, which is the Lord, ever becomes black, but that it appears to do so to those who do not receive any light from it.

[3] In ancient times, when the externals of the church consisted of pure correspondences, and thence representatives of spiritual things, mourning was represented by various significative actions; as sitting and lying on the ground, rolling themselves in the dust, putting ashes on the head, rending the garments, and putting on sackcloth. Rending the garments and putting on sackcloth signified mourning on account of the desolation of truth and good in the church, and on account of their non-reception. For garments in general signified the truths of the church, as may be seen above (n. 64, 65, 195, 271, 395, 475:1, 476), and therefore the rending of the garments signified grief on account of injury to the truths of the church, and because they were rent asunder, as it were, by falsities. The putting on of sackcloth signified mourning on account of the deprivation of good and truth, and the consequent vastation of the church;

[4] therefore when Hezekiah the king heard the words of Tartan, the captain of the king of Assyria,

"He rent his garments, and covered himself with sackcloth, and came to the house of Jehovah; and he sent Eliakim who was over the house, and Shebna the scribe, and the elders of the priests, covered with sackcloth, to Isaiah" (2 Kings 19:1, 2; Isaiah 37:1, 2).

This was done because the king of Assyria signifies there the perverted Rational, or the Rational which perverts the truths and goods of the church and destroys them by falsities, all the words of Tartan, the captain of the king of Assyria, involving such things. And because the desolation and vastation of the church was seen to be so imminent, therefore, in order to testify mourning and grief on account of it, they rent their garments and covered themselves with sackcloth.

[5] Similarly when Benhadad the king of Assyria besieged Samaria, and there came a great famine, "the king rent his garments, and as he passed by upon the wall, the people saw, that behold sackcloth was upon his flesh within" (2 Kings 6:30). The signification is the same here as above, namely, imminent desolation and devastation of the church, therefore the king rent his garments, and had sackcloth upon his flesh, these being representative signs of mourning and grief.

[6] Mourning, for similar reasons, is also signified by what is written in other places. As for example, Jacob, when he believed that Joseph was torn to pieces, rent his garments, put sackcloth upon his loins, and, mourned over his son many days (Genesis 37:34). Ahab, after he had taken away the vineyard of Naboth, by the advice of Jezebel his wife, and heard the severe words of the prophet concerning that matter, rent his garments, placed sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly (1 Kings 21:27). Again, the king of Nineveh, after he had heard the words of Jonah, rose up from his throne, laid aside his robe from him, covered himself with sackcloth, sat upon ashes, and proclaimed a fast, and that man and beast should be covered with sackcloth (Jonah 3:5, 6, 8). Also, Daniel set his face to the Lord God, to seek by supplication and prayer, in fasting, in sackcloth and ashes (Dan. 9:3). And after Abner was slain, David said to Joab and to all the people who were with him, that they should rend their garments and cover themselves with sackcloth, and lament before Abner; and David himself walked behind the bier (2 Sam. 3:31). From these passages it is evident that in the Jewish and Israelitish church mourning was represented by the rending of the garments and the putting on of sackcloth; and for the reason that grief of mind and mourning of heart, being interior, were at that time represented by external things, which were significative on account of their correspondence with spiritual things.

[7] That the representation of mourning by sackcloth especially signified mourning on account of the desolation of truth and the vastation of good in the church, and also, in particular, repentance, and then mourning of heart on account of evils, is further evident from the following passages.

In Isaiah:

"The Lord Jehovih Zebaoth shall call in that day to weeping and to wailing and to baldness, and to the putting on of sackcloth" (22:12).

The subject treated of in that chapter is the vastation of the church as to Divine Truth, and mourning on account of it is described by baldness and the putting on of sackcloth.

[8] In Jeremiah:

"The lion is gone up out of the thicket, and the destroyer of the nations is on his way, he hath gone forth out of his place to reduce the land to wasteness; thy cities shall be destroyed, that there shall be no inhabitant, for this gird ye with sackcloth, wail, howl" (4:7, 8).

The lion out of the thicket signifies the falsity of evil destroying the truths of the church, and the destroyer of the nations signifies the evil of falsity destroying the good of the church; the land which they shall reduce to wasteness signifies the church, and by the cities which shall be destroyed are signified the truths of doctrine. By girding with sackcloth is signified mourning on account thereof, and therefore it is also added, wail and howl.

[9] In the same:

"O daughter of my people, gird thee with sackcloth, and roll thee in ashes; make to thee the mourning of an only son, a wailing of bitterness, for the vastator will come suddenly upon us" (6:26).

By the daughter of my people is meant the church; by girding herself with sackcloth and rolling herself in ashes is signified mourning on account of the destruction of the good and truth of the church; the destruction of these, or the vastation of the church, is meant by the vastator coming suddenly. That great mourning and grief on account of the destruction of the good and truth of the church is signified by girding with sackcloth and rolling in ashes, is evident, for it is added, "make to thee the mourning of an only son, a wailing of bitterness."

[10] Again:

"Howl, O Heshbon, because Ai is devastated; cry out, O daughters of Rabbah; gird ye with sackcloth, wail, and wander among the fences; because their king is gone into exile, his priests and princes together" (Jeremiah 49:3).

These things are said concerning the sons of Ammon, who signify those who are in natural good and falsify the truths of the church. Those in the church who are of such a character are described by "the daughters of Rabbah." Gird ye with sackcloth, wail, wander amongst the fences, signifies mourning on account of the destruction of truth by falsifications, fences denoting truths falsified. Because their king is gone into exile, signifies that the truth of the church consequently perished, king denoting the truth of the church, and to go into exile signifying to be destroyed; that also the goods of the church, and thence all truths perished, is signified by the priests and the princes together, priests denoting the goods of the church, and princes truths thence.

[11] In Lamentations:

"They sit upon the earth, the elders of the daughter of Zion keep silence, they have cast up dust upon their head, they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the earth" (2:10).

To sit upon the earth, to keep silence, to cast up dust upon the head, and to hang down the head to the earth, were all signs representative of mourning and grief on account of the vastation of the church by evils and falsities. The elders of the daughter of Zion signify the wise and intelligent in the church, and, in the abstract, wisdom and intelligence. The daughters of Zion and the virgins of Jerusalem signify those in the church who are in the affection for good and truth, and, in the abstract, those affections themselves.

[12] In Ezekiel:

The shipmasters "shall make themselves bald for thee, and shall gird themselves with sackcloth, and they shall weep over thee with bitterness of soul, with a bitter wailing" (Ezekiel 27:3 1).

These words refer to Tyre, which signifies the church as to the knowledges of truth and good, consequently also the knowledges of truth and good that pertain to the church. Here mourning is described because those knowledges are lost. The shipmasters signify all those who bring and communicate those knowledges. To make bald signifies mourning because every thing pertaining to intelligence is destroyed; to gird with sackcloth signifies mourning because the cognition of truth also is destroyed. Because mourning is that which is described, it is therefore added, "they shall weep over thee with bitterness of soul, with bitter wailing."

[13] In the Evangelists:

Wo to thee, Chorazin, wo to thee, Bethsaida, for if the mighty works had been done in Tyre and Sidon, which have been done in you, they would have repented long ago in sackcloth and ashes (Matthew 11:21; Luke 10:13).

To repent in sackcloth and ashes means to grieve and mourn on account of the non-reception of Divine Truth, and on account of the falsities and evils which oppose.

[14] In Joel:

"Howl as a virgin girded with sackcloth over the bridegroom of her youth; gird yourselves about and wail, ye priests, howl ye ministers of the altar; come, pass the night in sackcloth, ye ministers of my God, because the meat-offering and the drink-offering are withholden from the house of your God" (1:8, 13).

Here also to be girded with sackcloth, and to pass the night in sackcloth, signifies mourning because the good and truth of the church are destroyed, for the meat-offering signifies the good of the church, and the drink-offering its truth.

[15] In Amos:

"I will bring up sackcloth upon all loins, and baldness upon every head, and I will make it as the mourning for an only son, and its end as a bitter day" (8:10).

Sackcloth upon the loins signifies mourning because the good of love is destroyed, for this is signified by the loins; and baldness upon the head signifies mourning because the understanding of truth is destroyed.

[16] In Isaiah:

“Upon all the heads" of Moab "baldness, every beard shaven; in the streets thereof they have girded themselves with sackcloth; upon the roofs thereof, and in the streets thereof, he shall howl, going down into weeping" (15:2, 3).

In Jeremiah:

"Every head baldness, and every beard shaven; upon all hands ashes, and upon the loins sackcloth; upon all the roofs of Moab, and in the streets thereof, mourning everywhere" (48:37, 38).

By Moab are signified those who are in natural good and adulterate the goods of the church. That they have no understanding of truth, nor knowledge of truth, is signified by baldness upon all the heads of Moab, and by every beard shaven, also by howling and mourning upon the roofs and in the streets. Ashes upon all hands signify things falsified; mourning on account of this is signified by girding on sackcloth, also by howling and going down into weeping.

[17] In Isaiah:

"It shall come to pass, instead of spices, shall be corruption, and instead of a girdle, a rent, and instead of braided work, baldness, and instead of a robe, a girding of sackcloth, burning instead of beauty; thy men shall fall by the sword, and thy strength in the war" (3:24, 25).

These things are said of the daughters of Zion, who signify the church as to the affections for celestial good, consequently by the daughters of Zion are signified the affections for good pertaining to the celestial church. The loss and dissipation of these through the pride of [man's] own intelligence is there described by the various things with which those daughters adorn themselves. Instead of spices shall be corruption, instead of a girdle, a rent, instead of braided work, baldness, instead of a robe, a girding of sackcloth, and instead of beauty, burning, signifies the changing of their affections into those of a contrary and unbeautiful kind. By corruption is signified the perishing of what is vital. By a rent instead of a girdle is signified the dissipation of the perceptions of truth, instead of the union of them; by baldness instead of braided work is signified foolishness instead of knowledge; by burning instead of beauty is signified folly instead of intelligence, burning denoting the insanity that arises from pride in [one's] own intelligence, which is folly, while beauty denotes intelligence. Thy men shall fall by the sword and thy strength in the war signifies that the truths of the understanding would perish by means of falsities, until there would be no resistance against evils, the sword denoting falsity destroying the truth.

[18] Sackcloth signifies the same in the following passages; as in Ezekiel:

"All hands are let down, all knees go into waters, whence they shall gird themselves with sackcloth, and terror shall cover them, and upon all faces shall be shame, and upon all heads baldness" (7:17, 18).

In David:

"I, when they were sick, made my garment sackcloth, I afflicted my soul with hunger" (Psalm 35:13).

Again:

"When I wept in the fast of my soul, it became to me a reproach; when I made sackcloth my garment, I became a byword to them" (Psalm 69:10, 11).

In Job:

"I sewed sackcloth upon my skin, and put tiny horn in the dust; my face was troubled through weeping" (16:15, 16).

In Isaiah:

"I clothe the heavens with blackness, and I make sackcloth their covering" (50:3).

And in David:

"Thou hast turned for me my mourning into dancing, thou hast opened my sackcloth, and hast girded me with joy" (Psalm 30:11).

In these passages also sackcloth signifies mourning and to gird sackcloth upon the body instead of a garment signifies mourning because the truth of the church is destroyed; and to gird sackcloth upon the loins and upon the flesh signifies mourning because the good of the church is destroyed. For a garment signifies the truth of the church, and the loins and flesh signify the good of the church.

[19] That to gird on sackcloth was merely representative and thence significative of mourning and repentance, but was not itself either mourning or repentance, is evident in Isaiah:

"Is it such a fast as this that I shall choose, a day for a man to afflict his soul, to bow down his head as a rush, and to lie down 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 loose the bonds of wickedness, to break thy bread to the hungry, and to bring the afflicted exiles to thy house, and when thou seest the naked that thou cover him?" (58:5-7).

In Joel:

"Turn ye unto me with your whole heart, and in fasting, and in weeping, and in wailing; and rend your heart, and not your garments" (2:12, 13).