They who formed the choirs on this occasion belonged to the province of the lungs, thus to the Lord's spiritual kingdom, for they inflowed gently into the respiration; but the choirs were distinct, some pertaining to the voluntary respiration, and some to the involuntary.
A continuation concerning correspondences and representatives, especially those in the Word, will be found at the close of the following chapter.
CHAPTER 26 Most men believe that when the Last Judgment comes, all things in the visible world will be destroyed; that the earth will be consumed by fire; the sun and the moon dissipated; that the stars will vanish away; and that a new heaven and a new earth will afterwards arise. They have conceived this opinion from the prophetic revelations in which such things are mentioned. But that the case is very different may be seen from what has been shown above concerning the Last Judgment (n. 900, 931, 1850, 2117-2133); from which it is manifest that the Last Judgment is nothing else than the end of the church with one nation, and its beginning with another, which end and beginning occur when there is no longer any acknowledgment of the Lord, or what is the same, when there is no faith. There is no acknowledgment, or no faith, when there is no charity; for faith is impossible except with those who are in charity. That at such a time there is an end of the church, and a transference of it to others, is plainly evident from all the things the Lord Himself taught and foretold in the Evangelists concerning that last day, or consummation of the age (Matt. 24, Mark 13, and Luke 21). [2] But as these passages cannot be comprehended by anyone without the key, which is the internal sense, I may unfold in regular order the things contained in them, beginning here with these words in Matthew: The disciples came unto Him privately, saying, Tell us, when shall these things be? And what shall be the sign of Thy coming, and of the consummation of the age? And Jesus answered and said unto them, See that no man lead you astray. For many shall come in My name, saying, I am the Christ; and shall lead many astray. And ye shall hear of wars and rumors of wars; see that ye be not troubled; for these things must needs come to pass; but the end is not yet. For nation shall be stirred up against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in diverse places. But all these things are the beginning of sorrows (Matt. 24:3-8). It is impossible for those who remain in the sense of the letter to know whether these things and those which follow in the chapter were spoken concerning the destruction of Jerusalem and the dispersion of the Jewish nation, or concerning the end of days, called the Last Judgment; but they who are in the internal sense see clearly that the end of the church is here treated of, which end is what is here and elsewhere called the coming of the Lord and the consummation of the age. And because this is the end which is meant, it may be known that all these expressions signify things of the church; but what they signify may appear from the several particulars in the internal sense, as when it is said that "many shall come in My name, saying, I am the Christ; and shall lead many astray," where "name" does not signify name, nor "Christ," Christ; but "name" signifies that by which the Lord is worshiped (n. 2724, 3006); and "Christ" signifies truth itself (n. 3009, 3010); thus it is meant that there would come those who would say, "This is of faith," or "This is true," when yet it is neither of faith, nor true, but false. That they "should hear of wars and rumors of wars" denotes that there would be disputes and strife concerning truths, which are wars in the spiritual sense. That "nation should be stirred up against nation, and kingdom against kingdom" signifies that evil would fight with evil, and falsity with falsity. (That "nation" signifies good, but in the opposite sense evil, may be seen above, n. 1259, 1260, 1416, 1849; and also that "kingdom" signifies truth, but in the opposite sense falsity, n. 1672, 2547.) "And there shall be famines, and pestilences, and earthquakes in diverse places" signifies that there would be no longer any knowledges of good and of truth, and thus that the state of the church would be changed, which is an "earthquake."
From these things it is manifest what is meant by these words of the Lord, namely, the first state of the church's perversion, which comes to pass when men begin no longer to know what is good and what is true, but dispute among themselves concerning them, whence arise falsities. As this is the first state, it is said that "the end is not yet," and that "these things are the beginning of sorrows;" and this state is called "earthquakes in diverse places," which signifies in the internal sense a change of the state of the church in part, or at first. That all this was said to the disciples, signifies that it is said to all who are of the church, for the twelve disciples represented all such (n. 2089, 2129, 2130); and therefore it is said, "See that no man lead you astray;" also, "Ye shall hear of wars and rumors of wars; see that ye be not troubled."
That in the internal sense an "earthquake" signifies a change in the state of the church, is evident from the signification of "earth," as being the church (n. 566, 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 2928); and from the signification of "quaking," or movement, as being a change of state; here, as to the things of the church, namely, in respect to good and truth. The same is also evident from other passages in the Word, as in Isaiah: It shall come to pass that he who fleeth from the voice of the dread shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare; for the cataracts from on high were opened, and the foundations of the earth were shaken; in breaking the earth is broken; in moving the earth is moved; reeling the earth reeleth like a drunken man, and sways to and fro like a hut; and the transgression thereof is heavy upon it; and it shall fall and not rise again. And it shall come to pass in that day that Jehovah shall visit upon the army of the height on high, and upon the kings of the ground upon the ground (Isa. 24:18-21). That in this passage the "earth" is the church, is plainly evident; for it is the church that is treated of, whose foundations are said to be "shaken," and itself to be "broken and moved, and to reel and sway to and fro," when good and truth are no longer known. The "kings of the ground" are truths; here, falsities, upon which there will be visitation. (That "kings" are truths, and in the opposite sense falsities, see above, n. 1672, 2015; and that "ground," like "earth," denotes the church, but with a difference, n. 566, 1068.) [2] Again: I will make a man more rare than fine gold, and a man than the gold of Ophir; therefore I will shake the heaven, and the earth shall be shaken out of her place; in the indignation of Jehovah of Armies, and in the day of the wrath of His anger (Isa. 13:12-13); speaking of the day of judgment; and in this passage also "earth" clearly denotes the church, which is said to be "shaken out of its place," when it is changed as to state. (That "place" is state may be seen above, n. 1273-1275, 1377, 2625, 2837.) Again: Is this the man that shaketh the earth, that shaketh kingdoms, that maketh the world as a wilderness, and destroyeth the cities thereof? (Isa. 14:16-17); speaking of Lucifer; the "earth" denotes the church, which he is said to "shake" when man attributes to himself all things of it. (That "kingdoms" are the truths of the church may be seen above, n. 1672, 2547.) [3] In Ezekiel: It shall come to pass in that day, when Gog cometh upon the land of Israel, that My wrath shall rise in Mine anger; in My zeal and in the fire of My indignation I will speak, Surely in that day there shall be a great earthquake upon the ground of Israel (Ezek. 38:18-20); "Gog" denotes external worship separate from internal, and thus become idolatrous (n. 1151); the "earth" and the "ground of Israel" denote the spiritual church; the "earthquake," a change in its state. In Joel: The earth quaked before Him, the heavens trembled, the sun and the moon became black, and the stars withdrew their brightness (Joel 2:10); where also the subject is the day of the Last Judgment the "earth quaking" denotes a changed state of the church; the "sun and moon," the good of love and its truth (n. 1599, 1530, 2441, 2495), which are said to "become black," when goods and truths are no longer acknowledged; the "stars" denote the knowledges of good and truth (n. 2495, 2849). In David: The earth was shaken and quaked, and the foundations of the mountains trembled and were shaken, because He was wroth (Ps. 18:7); the "earth shaken and quaking" denotes the state of the church become perverted. [4] In John: And I beheld when he opened the sixth seal, and lo there was a great earthquake, and the sun became black as sackcloth of hair, and the whole moon became as blood, and the stars of heaven fell unto the earth (Rev. 6:12-13); where the "earthquake, sun, moon, and stars" have a like signification as above in Joel. Again: In that hour there was a great earthquake, and the tenth part of the city fell; and there were killed in the earthquake names of men seven thousand (Rev. 11:13). From all these passages it is evident that an "earthquake" is nothing else than a change in the state of the church; and that in the internal sense the "earth" is nothing else than the church; and as the "earth" is the church, it is evident that by the "new heaven and new earth," which were to succeed in place of the former (Isa. 65:17; 66:22; Rev. 21:1), there is signified nothing else than a new church internal and external (n. 1733, 1850, 2117, 2118).
The reason a "quaking" or "motion" denotes a change of state, is that it takes place in space and in time; and in the other life there is no idea of space and of time; but in their stead there is state. It is indeed true that in the other life all things appear as in space, and follow one another as if in time; but in themselves the space and time are changes of state, for they come from this source. This is perfectly well known to every spirit, even to the wicked, who by changes of state induced on others cause them to appear in another place, when yet they are not there. Men may know the same from the fact that insofar as a man is in a state of the affections and of the derivative joy; and insofar as he is in a state of the thoughts and of a consequent absence from the body, so far he is not in time; for many hours then appear to him scarcely as one; and this because his internal man or spirit has states to which the spaces and times in the external man correspond. "Motion," therefore, being a successive progression in space and time, is in the internal sense a change of state. GENESIS 26 1. And there was a famine in the land, besides the former famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines, unto Gerar. 2. And Jehovah appeared unto him, and said, Go not down into Egypt; dwell in the land of which I tell thee. 3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will set up the oath which I sware unto Abraham thy father. 4. And I will cause thy seed to be multiplied as the stars of the heavens, and I will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed. 5. Because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws. 6. And Isaac dwelt in Gerar. 7. And the men of the place asked him concerning his woman; and he said, She is my sister; for he feared to say, She is my woman; lest the men of the place should kill me for Rebekah; because she was good to look upon. 8. And it came to pass, because the days were there prolonged to him, that Abimelech king of the Philistines looked out through a window, and saw, and behold Isaac was laughing with Rebekah his woman. 9. And Abimelech called Isaac, and said, Surely behold she is thy woman, and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. 10. And Abimelech said, What is this thou hast done unto us, in that one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us? 11. And Abimelech commanded all the people, saying, He that toucheth this man and his woman, dying he shall die. 12. And Isaac sowed in that land, and found in that year a hundred measures, and Jehovah blessed him. 13. And the man increased, and went on going and increasing until he became exceeding great. 14. And he had acquisition of flock, and acquisition of herd, and much service; and the Philistines envied him. 15. And all the wells that his father's servants digged in the days of Abraham his father, the Philistines stopped them up, and filled them with dust. 16. And Abimelech said unto Isaac, Go away from us; for thou art much mightier than we. 17. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there. 18. And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father; and the Philistines stopped them up after the death of Abraham; and he called their names after the names which his father called them. 19. And the servants of Isaac digged in the valley, and found there a well of living waters. 20. And the shepherds of Gerar strove with Isaac's shepherds, saying, The waters are ours; and he called the name of the well Esek, because they contended with him. 21. And they digged another well, and they strove over that also, and he called the name of it Sitnah. 22. And he removed from thence, and digged another well, and for this they strove not, and he called the name of it Rehoboth; and he said, For now Jehovah hath made us to be enlarged, and we shall be fruitful in the land. 23. And he went up from thence to Beer-sheba. 24. And Jehovah appeared to him in that night, and said, I am the God of Abraham thy father; fear not, for I am with thee, and I will bless thee, and will multiply thy seed, for the sake of Abraham My servant. 25. And he builded an altar there, and called upon the name of Jehovah, and pitched his tent there, and there the servants of Isaac digged out a well. 26. And Abimelech went to him from Gerar, and Ahuzzath his companion, and Phicol the captain of his army. 27. And Isaac said unto them, Wherefore are ye come unto me, and ye have hated me, and have sent me away from you. 28. And they said, Seeing we have seen that Jehovah was with thee; and we said, Now let there be an oath between us, between us and thee, and let us cut out a covenant with thee. 29. If thou shalt do evil to us, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of Jehovah. 30. And he made them a feast, and they did eat and drink. 31. And they rose early in the morning, and sware a man to his brother; and Isaac sent them away, and they departed from him in peace. 32. And it came to pass in that day, that the servants of Isaac came and showed him concerning the well which they had digged; and they said unto him, We have found waters. 33. And he called it Shibah; therefore the name of the city is Beersheba unto this day. 34. And Esau was a son of forty years, and he took for a woman Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. 35. And they were bitterness of spirit to Isaac and to Rebekah.
THE CONTENTS. In the internal sense of this chapter the subject treated of is appearances of truth of three degrees, and how these were adjoined to truth Divine in order that truths and their doctrinal things might be received; and that a church might come into existence.
In verses 1 to 6 are described the appearances of truth of a higher degree which are in the internal sense of the Word, in which appearances are the angels, and in which there is Divine truth and good. And that Divine good and truth cannot be comprehended, thus cannot be received, unless they are in appearances (verses 7-13).
Appearances of truth of a lower degree, which are in the interior sense of the Word-in which appearances those men may be who are of the internal church-are then treated of (verses 14-17).
Afterwards, appearances of truth are described of a still lower degree, which are of the literal sense of the Word, in which appearances those men may be who are of the external church (verses 18-25); and that through these there may still be conjunction with the Lord (verses 26-33).
Concerning truths of the memory adjoined to good therein (verses 34-35).
THE INTERNAL SENSE. In the twenty-first chapter Abimelech was treated of, in that he made a covenant with Abraham, and that then Abraham reproved him concerning a well of waters which his servants had seized. In the present chapter a nearly similar occurrence is repeated between Abimelech and Isaac, resembling it also in this respect, that just as Abraham had said that his wife was his sister, so also said Isaac; from which it is evident that some Divine arcanum therein is the reason why these things occurred a second time, and were again related; and also that on both occasions mention is made of wells, concerning which it would little concern us to know, unless something Divine were concealed therein. But the internal sense teaches what is therein, and that the subject is the conjunction through truths of the Lord with those who are in His kingdom in the heavens and on earth; with the angels through appearances of truth of a higher degree; and with men through appearances of truth of a lower degree; consequently through the Word, in the internal and external senses of which are contained these appearances. For truths Divine themselves are such that they can never be comprehended by any angel, still less by any man, because they surpass every faculty of their understanding. Yet in order that there may be conjunction of the Lord with them, truths Divine flow in with them in appearances; and when truths Divine are with them in such appearances, they can be both received and acknowledged. This is effected by adaptation to the comprehension of each person; and therefore appearances, that is, truths angelic and human, are of three degrees. These are the Divine arcana contained in the internal sense of that which was related in a former chapter concerning the doings of Abimelech and Abraham; and in this chapter concerning those of Abimelech and Isaac.
Verse 1. And there was a famine in the land, besides the former famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines, unto Gerar. "And there was a famine in the land, besides the former famine that was in the days of Abraham," signifies a lack of the knowledges of faith; "and Isaac went unto Abimelech king of the Philistines, unto Gerar," signifies the doctrinal things of faith; "Abimelech" is the doctrine of faith that looks to rational things; the "king of the Philistines" denotes doctrinal things; and "Gerar" is faith.
And there was a famine in the land, besides the former famine that was in the days of Abraham. That this signifies a lack of the knowledges of faith, is evident from the signification of "famine," as being a lack of knowledges (n. 1460). That it is a lack of the knowledges of faith, is evident from what presently follows, that is, from the representation of Abimelech, and from the signification of "Gerar," as being that which is of faith. The "famine" in the days of Abraham, mentioned in the twelfth chapter (verse 10), and explained above (n. 1460), denoted a lack of the knowledges which are of the natural man; but the "famine" here spoken of denotes a lack of the knowledges which are of the rational man; and therefore it is said that "there was a famine in the land, besides the former famine that was in the days of Abraham." In the internal sense the subject here treated of is the Lord, in that from His Divine are all the doctrinal things of faith; for there is no doctrinal thing, nor the smallest part of one, that is not from the Lord, because the Lord is doctrine itself. Hence it is that the Lord is called the "Word," because the "Word" is doctrine; but as everything that is in the Lord is Divine, and the Divine cannot be comprehended by any created being, therefore insofar as they appear before created beings, the doctrinal things that are from the Lord are not truths purely Divine, but are appearances of truth; nevertheless within such appearances there are truths Divine; and because they have these truths within them, the appearances also are called truths; and these are now treated of in this chapter.
And Isaac went unto Abimelech king of the Philistines, unto Gerar. That this signifies the doctrinal things of faith, is evident from the representation of Isaac, as being the Lord as to the Divine rational (see above, n. 1893, 2066, 2072, 2083, 2630; and that "Isaac" is the Lord's Divine rational as to Divine good, n. 3012, 3194, 3210; and also as to Divine truth, which is represented by the marriage of Isaac with Rebekah, n. 3012, 3013, 3077); thus by Isaac is here represented the Lord as to Divine truth conjoined with the Divine good of the rational; for Rebekah was with Isaac, and was called "sister;" from the representation of Abimelech, as being the doctrine of faith that looks to rational things (n. 2504, 2509, 2510, 2530); and from the signification of the "king of the Philistines," as being doctrinal things (that in the internal sense a "king" denotes the truth which is of doctrine, may be seen above, n. 1672, 2015, 2069; and that the "Philistines" signify the memory-knowledge of knowledges, which also is that of doctrinal things, n. 1197, 1198); and from the signification of "Gerar," as being faith (n. 1209, 2504). This shows what is signified by Isaac's going to Abimelech king of the Philistines, unto Gerar, namely, that from the Lord comes the doctrine of faith that looks to rational things; or what is the same, the doctrinal things of faith. All those things are called doctrinal which are of doctrine, and which insofar as they can be received and acknowledged in heaven by angels, and on earth by men, are said to look to rational things, for it is the rational that receives and acknowledges them. But the rational is such that it cannot possibly apprehend Divine things, for it is finite, and the finite cannot apprehend what is of the infinite; and consequently truths Divine from the Lord are presented before the rational by means of appearances. Hence it is that doctrinal things are nothing but appearances of truth Divine, that is, nothing but celestial and spiritual vessels, within which is what is Divine; and because the Divine, that is, the Lord, is in them, they affect us, whence comes the conjunction of the Lord with angels and men.
Verses 2, 3. And Jehovah appeared unto him, and said, Go not down into Egypt; dwell in the land of which I tell thee. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will set up the oath which I sware unto Abraham thy father. "And Jehovah appeared unto him, and said," signifies thought from the Divine; "go not down into Egypt; dwell in the land of which I tell thee," signifies that he should not go down to memory-knowledges, but to rational things, which being enlightened by the Divine are appearances of truth; "sojourn in this land," signifies instruction; "and I will be with thee," signifies the Divine; and "will bless thee," signifies that thus there would be increase; "for unto thee," signifies good; "and unto thy seed," signifies truth; "I will give all these lands," signifies spiritual things; "and I will set up the oath which I sware unto Abraham thy father," signifies confirmation thus.
And Jehovah appeared unto him, and said. That this signifies thought from the Divine, is evident from the signification of "appearing," when said of the Lord, who is Jehovah, as being the Divine Itself that was in Him. That Jehovah was in the Lord, and that the Lord Himself is Jehovah, has been shown above in many places (see n. 1343, 1725, 1729, 1733, 1736, 1791, 1815, 1819, 1822, 1902, 1921, 1999, 2004-2005, 2018, 2025, 2156, 2329, 2447, 2921, 3023, 3035, 3061); and that insofar as the Lord had united the Human essence to the Divine, so far He spoke with Jehovah as with Himself (n. 1745, 1999); thus "Jehovah appearing to him," in the internal sense signifies from the Divine; that thought is signified is evident from the signification of "saying," as being to perceive and also to think; as has been frequently shown.
Go not down into Egypt; dwell in the land of which I tell thee. That this signifies that He should not go down to memory-knowledges, but to rational things which being enlightened by the Divine are appearances of truth, is evident from the signification of "Egypt," as being memory-knowledge (n. 1164-1165, 1186, 1462); and from the signification of "land," as being here rational things which when enlightened by the Divine are appearances of truth; for the land which is here meant is Gerar, where Abimelech king of the Philistines was, and by "Gerar" is signified faith; by "Abimelech," the doctrine of faith that looks to rational things; and by the "king of the Philistines," doctrinal things (n. 3363, 3365); so that the "land," namely, Gerar where Abimelech was, has the above signification in the internal sense. [2] For the signification of "land" is various (n. 620, 636, 1066), denoting the quality of the nation of which it is predicated (n. 1262). But in the proper sense "land" signifies the church (n. 3355); and because it signifies the church, it signifies also those things which are of the church, consequently the doctrinal things of charity and faith; thus also rational things which being enlightened by the Divine are appearances of truth; for that these appearances are the truths of the church, thus its doctrinal things, may be seen above (n. 3364, 3365). Whether you say rational things enlightened by the Divine, or appearances of truth, or celestial and spiritual truths such as are in the Lord's kingdom in the heavens, or in heaven, and such as are in His kingdom on the earths, or in the church, comes to the same thing; and the same are also called doctrinal things, but this from the truths that are in them. The angelic and human rational is and is called rational from appearances of truth that are enlightened by the Divine, and without these it is not rational; thus rational things are these appearances of truth. [3] The reason why it is here said that He should not go down into Egypt, that is, not to memory-knowledges, is that memory-knowledges have already been treated of; for Abraham's sojourning in Egypt represented the Lord's instruction in His childhood in memory-knowledges (n. 1502). As regards the arcanum that He should not go down into Egypt, but should sojourn in the land of Gerar, that is, that He should not look to memory-knowledges, but to rational things, the case is this: All appearances of truth that have what is Divine in them belong to the rational, insomuch that rational truths and appearances of truth are the same; whereas memory-knowledges belong to the natural, insomuch that natural truths and memory-truths are the same. Rational truths, or appearances of truth, cannot possibly be and come forth except from the influx of the Divine into the rational, and through rational things into the memory-knowledges which are of the natural. The things which then take place in the rational appear in the natural; just as an image of many things appears all together in a mirror; and thereby they are presented before the man, and also before an angel; before an angel however they are not presented so evidently in the natural as they are with those who are in the world of spirits and are in the spiritual natural, and hence these have representatives of truth. [4] The case is similar with every man, for as before said the man who is in good is a little heaven, or what is the same is an image of the Grand Heaven; and because Divine truth cannot inflow immediately into memory-knowledges, which are of the natural man, but only through rational things, as before said, therefore it is here said that Isaac should not go down into Egypt, but should reside in the land of Gerar. But a clear idea cannot be had concerning these things unless the nature of influx is known, and also the nature of ideas; and therefore of the Lord's Divine mercy these things will be treated of at the close of the chapters, where experiences are related.
Sojourn in this land. That this signifies instruction, is evident from the signification of "sojourning," as being to instruct (n. 1463, 2025); and from the signification in this place of "land," as being rational things which when enlightened by the Divine are appearances of truth (see just above, n. 3368). Thus "sojourning in this land" signifies instruction in these things.
And I will be with thee. That this signifies the Divine, is evident from the fact that it is Jehovah who speaks, thus the Divine Itself; and when it is said by Him, "I will be with thee," it signifies in this connection that thus the Divine would be in them.
And will bless thee. That this signifies that thus there would be increase is evident from the signification of "blessing," as being to make fruitful in goods and to multiply in truths (see n. 981, 1420, 1422, 1731, 2846, 3140); thus signifying increase.
For unto thee. That this signifies good, is evident from the fact that "unto thee" refers to Isaac, by whom is represented the Lord as to the Divine rational, as has been often shown; and the Lord's Divine rational is nothing but good; even the truth therein being good, because Divine.
And unto thy seed. That this signifies truth, is evident from the signification of "seed," as being truth (see n. 29, 255, 1025, 1447, 1610, 1940, 2848, 3310); thus it signifies the truth which is from the Lord's Divine, which is "thy seed." They who apprehend the Word only according to the sense of the letter cannot know but that "seed" denotes posterity, consequently here the posterity of Isaac from Esau and Jacob, and chiefly from Jacob, because the Word was in that nation and it contains so many historical facts concerning them. But in the internal sense by "seed" there is not meant any posterity from Isaac, but all those who are sons of the Lord, thus the sons of His kingdom, or what is the same, who are in good and truth from the Lord; and because these are "seed," it follows that the very good and truth from the Lord are "seed," for hence come the sons; wherefore also the very truths from the Lord are called the "sons of the kingdom," in Matthew: He that soweth the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom (Matt. 13:37-38); hence also by "sons" in general are signified truths (n. 489, 491, 533, 1147, 2623). [2] Everyone who thinks somewhat more deeply or interiorly may know that in the Divine Word by the "seed of Abraham, of Isaac, and of Jacob," so often mentioned, and concerning which it is so frequently said that it should be blessed, and this above all nations and people in the world, cannot be signified their posterity; for above all nations they were least of all in the good of love to the Lord and of charity toward the neighbor, and were not even in any truth of faith; for they were utterly ignorant of what the Lord is, what His kingdom, thus what heaven is, and what the life after death, both because they did not want to know, and because if they had learned about these things, they would at heart have totally denied them, and would thus have profaned interior goods and truths, just as they so frequently profaned exterior ones by becoming open idolaters; which is the reason why in the sense of the letter of the Word of the Old Testament any interior things so rarely stand forth to view. Being of this nature, the Lord has said concerning them, quoting Isaiah: He hath blinded their eyes, and hardened their heart, lest they should see with their eyes and understand with their heart, and should be converted, and I should heal them (John 12:40); and again when they said: We are Abraham's seed; Abraham is our father; Jesus said unto them, If ye were Abraham's sons, ye would do the works of Abraham; ye are of your father the devil, and the desires of your father ye will to do (John 8:33, 39, 44); by "Abraham" here is meant the Lord, as everywhere in the Word; and that the Jews were not his seed, or sons, but the seed of the devil, is plainly stated. All this shows very plainly that by the "seed of Abraham, of Isaac, and of Jacob" as mentioned in the historical and prophetical Word, are by no means meant their posterity-for the Word throughout is Divine-but all those who are the Lord's "seed," that is, who are in the good and truth of faith in Him. (That from the Lord alone comes heavenly seed, that is, all good and truth, may be seen above n. 1438, 1614, 2016, 2803, 2882-2883, 2891-2892, 2904, 3195.)
I will give all these lands. That this signifies spiritual things, is evident from the signification of "lands," as here being rational things, which when enlightened by the Divine are appearances of truth (see above, n. 3368). That these appearances are truths has already been shown (n. 3364, 3365); consequently by "lands" are here meant spiritual things, for these are nothing else than truths from the Divine, as may be seen from what has been frequently said above as to what is meant by spiritual things. By the spiritual in a genuine sense is meant the very light of truth which is from the Lord, just as by the celestial is meant all the flame of good from the Lord. From this we may see that as this light inflows from the Lord into both man's rational and his natural, the spiritual is predicated of both, and that it is the Divine as to the truth that flows in. This shows what in the genuine sense the spiritual is; and that there is a spiritual rational and a spiritual natural.
And I will set up the oath which I sware unto Abraham thy father. That this signifies confirmation, is evident from the signification of an "oath," or of "swearing," as being confirmation (n. 2842). It is not here said to "set up the covenant" made with Abraham, but the "oath," for the reason that a "covenant" is predicated of the celestial or of good, but an "oath" of the spiritual or of truths (n. 3037), which are the subject here treated of. And for the same reason in what follows it is not said of Isaac that he "made a covenant with Abimelech," but that he "sware a man to his brother" (verse 31); whereas it is said of Abraham that he and Abimelech "made a covenant" (Gen. 21:32; see Ps. 105:8-10). By the confirmation here referred to which is signified by an "oath," there is meant the conjunction of the Lord with those who are in His kingdom; for an "oath" is the confirmation of a covenant; and by a "covenant" is signified conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021).
The internal sense of these two verses is that when the Divine truth flows in by rational things, it presents appearances of truth, and thus fructifies and multiplies itself in respect to the good and truth through which the Lord conjoins Himself with angels and men. That this is the sense cannot be seen from the first exposition wherein everything is scattered, that is to say, from what was said in n. 3366-that there was thought from the Divine not to go down to memory-knowledges, but to rational things which when enlightened by the Divine are appearances of truth, and that from these would come instruction from the Divine, and increase, thus good and truth, which are spiritual, whereby there is conjunction of the Lord with the things in His Word. These things which before man appear thus scattered, are yet in the internal sense conjoined together in the most orderly manner, and before the angels, or in heaven, appear and are perceived in a most beautiful series and connection; nay, are attended with angelic representatives in a heavenly form; and this with inexpressible variety. Such is the Word throughout in its internal sense.
Verses 4, 5. And I will cause thy seed to be multiplied as the stars of the heavens, and I will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed; because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws. "And I will cause thy seed to be multiplied as the stars of the heavens," signifies truths and the knowledges of faith; "and I will give unto thy seed all these lands," signifies the churches thence derived; "and in thy seed shall all the nations of the earth be blessed," signifies all those who are in good both within and without the church; "because that Abraham hearkened to My voice," signifies the union of the Lord's Divine Essence with the Human Essence through temptations; "and kept My charge, My commandments, My statutes, and My laws," signifies through continuous revelations from Himself.
And I will cause thy seed to be multiplied as the stars of the heavens. That this signifies truths and the knowledges of faith, is evident from the signification of "seed," as being truths (n. 3373) and from the signification of "stars," as being the knowledges of faith (n. 2495, 2849).
And I will give unto thy seed all these lands. That this signifies the churches thence derived, is evident from the signification of "seed," as being truths, thus those who are in truths, who are on this account called the "sons of the kingdom" (n. 3373); and from the signification of "lands," as being the rational things which when enlightened by the Divine are appearances of truth (n. 3368); thus those who are in rational things that are enlightened by the Divine; or what is the same those who are in heavenly light; and as those only are in such light who are in the Lord's kingdom in the heavens (that is, in heaven) and who are in His kingdom on earth (that is, in the churches), it is evident that by these "lands" are signified the churches; for churches are not churches because they are so called, and because they profess the Lord's name; but because they are in the good and truth of faith. The good and truth of faith is that which constitutes the church, yea, which is the church, for in the good and truth of faith is the Lord, and where the Lord is, there is the church.
And in thy seed shall all the nations of the earth be blessed. That this signifies all who are in good, both within and without the church, is evident from the signification of "being blessed," as being to be made fruitful in good and to be multiplied in truths (see n. 981, 1422, 1731, 2846, 3140); from the signification of "seed," as being the goods and truths which are from the Lord (n. 3373); and from the signification of the "nations of the earth," as being all who are in good (n. 1259, 1260, 1416, 1849). Thus by "all the nations of the earth being blessed in thy seed," is signified that through the good and truth which are from the Lord all are saved who live in mutual charity, whether they are within the church or without it. (That the Gentiles who are without the church and who are in good are equally saved, may be seen above, n. 593, 932, 1032, 1059, 1327-1328, 2049, 2051, 2284, 2589-2604, 2861, 2986, 3263.)
Because that Abraham hearkened to My voice. That this signifies the union of the Lord's Divine Essence with the Human Essence through temptations, is evident from the representation of Abraham, as being the Lord as to the Divine Human also (see n. 2833, 2836, 3251) and from the signification of "hearkening to My voice," when predicated of the Lord, as being to unite the Divine Essence to the Human through temptations, for in the Word it is from these that obedience is predicated of the Lord. What is here said has reference to that which is related concerning Abraham in chapter 22, namely, that God tempted him, and said unto him that he should take his son and offer him for a burnt-offering (verses 1, 2); and when he hearkened to this voice, it is said: Now I know that thou fearest God, and thou hast not withheld thy son, thine only one, from Me. In Myself have I sworn saith Jehovah, because thou hast done this word, and hast not withheld thy son, thine only one, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens (Gen. 22:12, 16-17); that by "not withholding thy son, thine only one, from Me" (which was "hearkening to the voice") is signified the unition of the Human with the Divine through the last of temptation, may be seen above (n. 2827, 2844). That this is meant by "hearkening to the voice of Jehovah," or "the Father," is evident also from the words of the Lord in Gethsemane: My Father, if it be possible, let this cup pass from Me; nevertheless not My will but Thine be done: again a second time, My Father, if this cup cannot pass from Me except I drink it, Thy will be done (Matt. 26:39, 42; Mark 14:36; Luke 22:42). But inasmuch as Jehovah or the Father was in Him, or He in the Father and the Father in Him (John 14:10-11), by "hearkening to the voice of Jehovah" is meant that the Lord united the Divine to the Human through temptations, by His own power; as is also evident from the words of the Lord Himself in John: As the Father knoweth Me, and I know the Father; and I lay down My life for the sheep. Therefore doth the Father love Me, because I lay down My life, that I may take it again. I have power to lay it down, and I have power to take it again. This commandment have I received from My Father (John 10:15, 17, 18). (That the Lord by His own power united His Divine Essence to His Human Essence through temptations, may be seen above, n. 1663, 1668, 1690, 1691, 1725, 1729, 1733, 1737, 1787, 1789, 1812, 1820, 2776, 3318.)
And kept My charge, My commandments, My statutes, and My laws. That this signifies by means of continuous revelations from Himself-that is to say, as by means of temptations, so also by means of these revelations the Lord united the Divine Essence to the Human-is evident from the fact that these words, "keeping His charge, commandments, statutes, and laws," involve all things of the Word, namely, "charge," all things of the Word in general; "commandments," the internal things; "statutes," the external things; and "laws," all things specifically. Inasmuch as this is predicated of the Lord, who from eternity was the Word, and from whom all these things are, in the internal sense it cannot be signified that He observed these things, but that He revealed them to Himself when He was in a state of unition of the Human with the Divine. [2] These things do indeed appear at first view rather remote from the sense of the letter, and even from the proximate internal sense; but still when the words are read by man, this is their sense in heaven; for, as occasionally before said, and as may be seen from examples given (n. 1873-1874), in its ascent toward heaven the sense of the letter is put off; and instead of it another heavenly sense comes into view, so different that it cannot be known to be from the same source. For they who are in heaven are in the idea that in the internal sense all things of the Word treat of the Lord; and also that all things of the Word are from the Lord; likewise that when He was in the world the Lord thought from the Divine and thus from Himself, and acquired for Himself all intelligence and wisdom through continuous revelations from the Divine; and therefore from the above words they perceive nothing else. For "keeping the charge, commandments, statutes, and laws" is not predicable of the Lord, because He Himself was the Word, consequently He Himself was the charge, He Himself was the commandment, He Himself the statute, and He Himself the law; for all these things have respect to Him as the First from whom they are derived, and as the Last to whom they tend. Therefore in the supreme sense by the above words nothing else can be signified than the unition of the Lord's Divine with the Human, through continuous revelations from Himself. (That differently from other men the Lord thought from the Divine, thus from Himself, may be seen above, n. 1904, 1914, 1935; and that He acquired for Himself intelligence and wisdom by means of continuous revelations from the Divine, n. 1616, 2500, 2523, 2632.) [3] That in the genuine sense "keeping the charge" signifies all things of the Word in general; and that "commandments" signify the internal things of the Word; "statutes," the external things; and "laws," all things of the Word specifically, may be seen from many passages as viewed in the internal sense; some of which may be adduced. Thus in David: Blessed are the perfect in the way, who walk in the law of Jehovah. Blessed are they that keep His testimonies. O that my ways were directed to keep Thy statutes. I will keep Thy statutes; O forsake me not utterly. With my whole heart have I sought Thee; O let me not wander from Thy commandments. Thy Word have I hid in my heart, that I might not sin against Thee. Blessed art Thou, O Jehovah, teach me Thy statutes. With my lips have I declared all the judgments of Thy mouth. I have rejoiced in the way of Thy testimonies. I meditate in Thy precepts; and have respect unto Thy ways. I delight myself in Thy statutes; I do not forget Thy Word. Recompense unto Thy servant, that I may live, so will I keep Thy Word. Open Thou mine eyes that I may behold wondrous things out of Thy law. Hide not Thy commandments from me. Quicken Thou me according to Thy Word. Teach me Thy statutes; make me to understand the way of Thy precepts (Ps. 119:1-27). Throughout this whole psalm the subject treated of is the Word and the things of the Word, which are manifestly its "precepts," "statutes," "judgments," "testimonies," "commandments," and "ways"; but what these signify specifically cannot possibly be seen from the sense of the letter, in which sense they are scarcely more than repetitions of the same thing; but it may be seen from the internal sense, in which one thing is signified by "precepts," and quite different ones by "statutes," "judgments," "testimonies," "commandments," and "ways." [4] Again in like manner: The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is sure, making wise the simple. The precepts of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes. The fear of Jehovah is clean, standing forever; the judgments of Jehovah are truth (Ps. 19:7-9). And in the first book of Kings: David charged Solomon his son, saying, Keep the charge of Jehovah thy God, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies, according to that which is written in the law of Moses (1 Kings 2:3). "Keeping the charge" denotes all things of the Word in general, for it is mentioned in the first place, and looks to the things following as being less general; for "keeping the charge" is the same thing as "keeping that which is to be kept." In Moses: Thou shalt love Jehovah thy God, and keep His charge, and his statutes, and His judgments, and His commandments always (Deut. 11:1); where "keeping His charge," or keeping that which was to be kept, in like manner denotes all things of the Word in general; "statutes" denote the external things of the Word, such as rituals and those things which are representative and significative of the internal sense; but "commandments," the internal things of the Word, such as those of life and doctrine, especially those which are of the internal sense. But concerning the signification of "commandments" and "statutes," of the Lord's Divine mercy elsewhere.
Verses 6, 7. And Isaac dwelt in Gerar. And the men of the place asked him concerning his woman; and he said, She is my sister, because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah; because she was good to look upon. "And Isaac dwelt in Gerar," signifies the Lord's state in regard to the things of faith relatively to the rational things that were to be adjoined; "and the men of the place asked him concerning his woman," signifies the investigations of men concerning Divine truth; "and he said, She is my sister," signifies rational truth; "because he feared to say, She is my woman; lest the men of the place should kill me for the sake of Rebekah," signifies that he could not open Divine truths themselves, for thus Divine good would not be received; "because she was good to look upon," signifies that it may easily be received from its being called Divine.
And Isaac dwelt in Gerar. That this signifies the Lord's state in regard to the things of faith relatively to the rational things that were to be adjoined, is evident from the signification of "dwelling in Gerar," as being to be in the things which are of faith; thus the state in regard to these things; for "to dwell" signifies to live (n. 1293), and "Gerar" signifies the things which are of faith, (n. 1209, 2504, 3365)-and from the representation of Isaac, as being the Lord as to the Divine rational (n. 1893, 2066, 2072, 2083, 2630). That it is relatively to the rational things that were to be adjoined, is evident from what goes before and from what follows; for in this whole chapter these things are treated of, namely, the rational things which when enlightened by the Divine of the Lord are appearances of truth. [2] That "to dwell" denotes to be and to live, thus the state, is evident from many passages in the Word. As in David: I will dwell in the house of Jehovah for length of days (Ps. 23:6). One thing have I asked of Jehovah, that will I seek after; that I may dwell in the house of Jehovah all the days of my life (Ps. 27:4). He that worketh deceit shall not dwell in the midst of My house (Ps. 101:7); where "dwelling in the house of Jehovah" denotes being and living in the good of love, for this is the "house of Jehovah." In Isaiah: They that dwell in the land of the shadow of death, upon them hath the light shined (Isa. 9:2); "they that dwell in the land of the shadow of death" denotes the state of those who are in ignorance of good and truth. Again: Babel shall not be inhabited forever (Isa. 13:20); denoting the state of damnation of those who are "Babel." [3] Again: O Jehovah God of Israel that inhabitest the cherubim (Isa. 37:16); O shepherd of Israel inhabiting the cherubim, shine forth (Ps. 80:1); "to inhabit the cherubim" is the Lord as to a state of providence, lest anyone should enter into the holy things of love and faith unless prepared by the Lord (n. 308). In David: In peace will I both lay me down and sleep, for Thou Jehovah alone makest me dwell in safety (Ps. 4:8); "to make to dwell in safety" signifies a state of peace. In Jeremiah: O thou that dwellest upon many waters, great in treasures, thine end is come, the measure of thy gain (Jer. 51:13); concerning Babel; "dwelling upon many waters" denotes being in knowledges concerning truth. [4] In Daniel: God Himself revealeth the deep and secret things, He knoweth what is in the darkness, and the light dwelleth with Him (Dan. 2:22); where "dwelling" denotes being. Again in the same Prophet: Under that tree the beast of the field had shadow, and the fowls of heaven dwelt in the branches thereof (Dan. 4:12). And in Ezekiel: Under its branches all the wild beast of the field brought forth, and in its shadow dwelt all great nations (Ezek. 31:6); where "dwelling" denotes being and living. In Hosea: The threshing-floor and the wine-press shall not feed them, and the new wine shall fail her. They shall not dwell in the land of Jehovah; but Ephraim shall return to Egypt (Hos. 9:2-3); "not to dwell in the land of Jehovah" denotes not to be in a state of the good of love, consequently not in the Lord's kingdom.
And the men of the place asked him concerning his woman. That this signifies the investigations of men concerning Divine truth, is evident from the signification of "asking," as being to investigate; and from the signification of the "men of the place," namely, Gerar, as being those who are in the doctrinal things of faith (that "Gerar" signifies the things of faith may be seen above, n. 1209, 2504; thus the "men of the place" are men of such a state); and from the signification of "woman," who here is Rebekah, as being the Divine truth of the Lord's Divine rational (n. 3012, 3013, 3077). In what precedes, the appearances of truth have been treated of, in that they come forth by means of Divine influx from the Lord into man's rational things; and the subject here treated of is the reception of these appearances; first by those who are in the doctrinal things of faith, and who are meant by the "men of the place," or of Gerar, and are of the first class of those who are called the spiritual; for as the spiritual have not perception, like the celestial, and are comparatively in obscurity (n. 1043, 2088, 2669, 2708, 2715, 2718, 2831, 3235, 3241, 3246), they investigate whether a thing be so, and also whether it is Divine truth; and as they have no perception as to whether it is so, there is given them what appears like truth, and this according to their rational, that is, according to their apprehension, for in this way it is received. Each person is permitted to believe truths as he apprehends them; otherwise there would be no reception, because no acknowledgment. This is the subject now treated of.
And he said, She is my sister. That this signifies rational truth, is evident from the signification of "sister," as being rational truth (n. 1495, 2508, 2524, 2556). By rational truth is meant that which appears as true according to the apprehension, or before the rational, as just said. The arcanum that Isaac said that Rebekah was his sister; as Abraham had before said that Sarah was his sister, first in Egypt (Gen. 12:11-13, 19), and afterwards in Gerar (Gen. 20:2, 5, 12), involves what is much the same, as may be seen from the explication of the former passages; and as the same thing occurred three times, and is three times related in the Word, it is evident that there is in it an arcanum of the greatest moment, which can never be known to anyone except from the internal sense; but what the arcanum is, appears from what follows.
Because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah. That this signifies that He could not open Divine truths themselves, because thus Divine good would not be received, is evident from the signification of "fearing to say," as being not to be able to open; from the signification of "woman," who here is Rebekah, as being the Lord's Divine rational as to Divine truth (n. 3012, 3013, 3077); from the signification of "slaying me," as being that good is not received, for by Isaac, who here is "me," is represented the Divine good of the Lord's rational (n. 3012, 3194, 3210), for good is said to be slain, or to perish, when it is not received, because with him who does not receive it, it is nullified; and from the signification of the "men of the place," as being those who are in the doctrinal things of faith (n. 3385). From all this it now appears what is the internal sense of these words, namely, that if Divine truths themselves were to be opened, they would not be received by those who are in the doctrinal things of faith, because they surpass all their rational apprehension, thus all their belief, and consequently nothing of good from the Lord could flow in. For good from the Lord, or Divine good, can inflow solely into truths, because truths are the vessels of good, as often shown. [2] Truths or appearances of truth are given man to the intent that Divine good may be able to form his understanding, and thus the man himself. For truths exist to the end that good may flow in; for without vessels or receptacles good finds no place, because it finds no state corresponding to itself; and therefore where there are no truths, or where they are not received, there is no rational or human good, consequently the man has no spiritual life. In order therefore that man may nevertheless have truths, and thereby have spiritual life, appearances of truth are given to everyone according to his apprehension; which appearances are acknowledged as truths, because they are such that Divine things can be in them. [3] In order that it may be known what appearances are, and that they are such things as serve man instead of truths Divine, let us take examples for illustration. If it should be said that in heaven there is no idea of place, thus none of distance, but that instead of these there are ideas of state, this could not possibly be apprehended by man, for this would cause him to believe that there nothing is distinct, but that everything is confused, that is, all in one, or together; when yet all things there are so distinct that nothing can be more so. (That the places, distances, and spaces, which exist in nature, are in heaven states, may be seen above, n. 3356.) Hence it is manifest that whatever is said in the Word concerning places and spaces, and from them and by means of them, is an appearance of truth; and unless it were said by means of such appearances, it would not be received at all, consequently would be scarcely anything; for so long as he is in the world, that is, in space and time, the idea of space and of time is within almost everything of man's thought, both in general and in particular. [4] That the language of the Word is according to appearances of space appears from almost everything in it; as in Matthew: Jesus asked them saying, How then doth David say, The Lord said to my Lord, Sit Thou on My right hand till I make Thine enemies Thy foot stool (Matt. 22:43, 44) where to "sit on the right hand" comes from the idea of place, thus according to appearance, when nevertheless what is here described is the state of the Lord's Divine power. Again: Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matt. 26:64); here in like manner "sitting on the right hand," and also "coming upon the clouds," are derived from the idea of place with men; but with angels the idea is of the Lord's power. In Mark: The sons of Zebedee said to Jesus, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. Jesus answered, To sit on My right hand, and on My left, is not Mine to give, except to those for whom it hath been prepared (Mark. 10:37, 40). From this it is manifest what sort of an idea the disciples had concerning the Lord's kingdom, namely, that it was to sit on His right hand and on His left; and because they had such an idea, the Lord also answered them according to their apprehension, thus according to what appeared to them. [5] In David: He is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course. His going forth is from the end of the heavens and His circuit unto the ends of it (Ps. 19:5-6); speaking of the Lord, whose state of Divine power is here described by such things as are of space. In Isaiah: How art thou fallen from heaven, O Lucifer, son of the dawning! Thou saidst in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven; 3387-1 I will ascend above the heights of the cloud (Isa. 14:12-14); where "falling from heaven," "ascending into the heavens," "exalting the throne above the stars of heaven," "ascending above the heights of the cloud," all of which are expressions descriptive of the love of self profaning holy things, are all derived from the idea and appearance of space or place. Inasmuch as celestial and spiritual things are presented before man by means of such things as appear to men, and in accordance with such things, therefore heaven is also described as being on high, when yet it is not on high, but is in what is internal (n. 450, 1380, 2148).
Because she was good to look upon. That this signifies that it might be easily received from its being called Divine, is evident from the signification of "good to look upon," as being that which pleases by its form, thus what is easily received. Those are here treated of who are in the doctrinal things of faith, and have no perception of truth from good, but only a conscience of truth from having been so taught by parents and masters. These are they who are called the "men of the place," or of Gerar (n. 3385, 3387). With such persons the first of confirmation of truth is that it is called Divine, for then they at once have an idea of what is holy, which gives a universal confirmation to everything that is stated, even if they do not comprehend it. But still what is stated must be adapted to their apprehension; for it is not sufficient for a man to know that a thing is; he also desires to know what it is, and what is its nature, in order that he may therein find some confirmation for his intellectual part, and from this again in turn. If this be not the case, a thing may indeed be induced on the memory; but it does not remain there otherwise than as a dead thing, or as a mere sound; and unless confirmatory things from some source or other have fixed it in the memory, it is dissipated like the remembrance of some mere thing of sound.
Verses 8, 9. And it came to pass, because the days were there prolonged to him, that Abimelech king of the Philistines looked out through a window, and saw, and behold Isaac was laughing with Rebekah his woman. And Abimelech called Isaac, and said, Surely behold she is thy woman, and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her. "And it came to pass, because the days were there prolonged to him," signifies a state of reception; "that Abimelech king of the Philistines looked out through a window, and saw," signifies the doctrine of faith looking to rational things in knowledges; "and behold Isaac was laughing with Rebekah his woman," signifies that Divine good was present in Divine truth; "and Abimelech called Isaac, and said," signifies the Lord's perception from doctrine; "Surely behold she is thy woman, and how saidst thou, She is my sister?" signifies if Divine truth, it was not also rational; "and Isaac said unto him, Because I said, Lest I die for her," signifies that it would not be received.
And it came to pass, because the days were there prolonged to him. That this signifies a state of reception, is evident from the signification of "being prolonged there to him," namely, to Isaac, as being that when the Divine good which is represented by Isaac was there for some time, truth was received (for in the internal sense the reception of truth by the spiritual is treated of); and from the signification of "days" as being states (n. 23, 487, 488, 493, 893, 2788).
And Abimelech king of the Philistines looked out through a window, and saw. That this signifies the doctrine of faith looking to rational things in knowledges, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things (n. 2504, 2509, 2510, 2533); from the signification of "king of the Philistines" as being doctrinal things (n. 3365); and from the signification of a window," as being the intellectual faculty (n. 655, 658), consequently the internal sight, for this was formerly signified by "windows." Thus to "look out through a window" is to perceive those things which appear by means of the internal sight, which in general are knowledges such as are of the external man. Rational things, or what is the same, appearances of truth, that is, truths spiritual, are not knowledges, but are in knowledges, for they belong to the rational, thus to the internal man, and it is the internal man which looks to the things of the external man, thus to truths in knowledges. For as knowledges are of the natural man, they are vessels that receive rational things (that truths Divine flow into the rational, and through this into the natural, and in this latter are exhibited as an image of many things in a mirror, may be seen above, n. 3368). [2] That "windows" signify the things of the internal sight-that is, of the understanding-which in one word are called intellectual things, is evident from those passages of the Word which were adduced in n. 655; and further from the following. In Joel: They shall run to and fro in the city, they shall run upon the wall, they shall climb up into the houses, they shall enter in by the windows as a thief (Joel 2:9); speaking of the evils and falsities of the last days of the church; "climbing up into the houses" denotes destroying the goods of the will (that "house" denotes the goods of the will may be seen above, n. 710, 2233, 2334); and "entering in by the windows" denotes destroying truths and their knowledges which are of the understanding. In Zephaniah: Jehovah will stretch out His hands upon the north, and destroy Asshur; herds shall lie down in the midst of her; every wild animal of his kind; both the pelican and the osprey, shall pass the night in the pomegranates thereof; a voice shall sing in the windows, drought shall be upon the threshold, because he hath laid bare the cedar (Zeph. 2:13-14); where the destruction of the truths of faith by reasonings, which are "Asshur," is treated of (n. 119, 1186); that a "voice shall sing in the windows" signifies the desolation of truth, thus of the intellectual faculty as to truth. [3] In the book of Judges: Through the window she looked forth, and the mother of Sisera cried through the lattice, Why is his chariot so long in coming? (Judg. 5:28); this is the prophecy of Deborah and Barak concerning the resuscitation of a spiritual church; "looking forth through a window" denotes through the reasonings of those who deny truths and thus destroy what is of the church; for such reasonings are intellectual things in the opposite sense. In Jeremiah: Woe unto him that buildeth his house without righteousness, and his chambers without judgment; that saith, I will build me a roomy house and spacious chambers; and cutteth him out windows; and it is ceiled with cedar, and painted with vermilion (Jer. 22:13-14); "building a house without righteousness, and chambers without judgment" denotes building up a religious system from what is not good and not true (that "righteousness and judgment" are good and truth may be seen above, n. 2235); "cutting him out windows and ceiling with cedar, and painting with vermilion," denotes falsifying intellectual and spiritual truths. The windows of the temple at Jerusalem represented nothing but that which belongs to intellectual and thus to spiritual things. The like is signified by the windows of the new temple described in Ezekiel (40:16, 22, 25, 33, 36; 41:16, 26); for anyone can see that in this Prophet the new temple, the new Jerusalem, and the new earth, are nothing else than the Lord's kingdom; thus that the things mentioned in regard to them are such as belong to His kingdom.
And behold Isaac was laughing with Rebekah his woman. That this signifies that Divine good was present in Divine truth, or that Divine good was adjoined to Divine truth, is evident from the representation of Isaac, as being the Divine good of the Lord's rational (n. 3012, 3194, 3210); from the signification of "laughing," as being the love or affection of truth (n. 2072, 2216); and from the representation of Rebekah, as being the Divine truth of the Lord's rational (n. 3012, 3013, 3077). Hence it is evident that "Isaac laughing with Rebekah his woman" signifies that Divine good was present with Divine truth. The sense of the words in the series is that at first spiritual truth is received for the reason that it is called Divine; and afterwards because the Divine is in it, which is clearly seen by those who are being regenerated and are becoming men of the spiritual church. These are they who are meant by "Abimelech;" that is, who are in the doctrine of faith, and look to truths in knowledges (concerning whom just above, n. 3391).
And Abimelech called Isaac, and said. That this signifies the Lord's perception from doctrine, is evident from the representation of Abimelech, as being the doctrine that looks to rational things (n. 2504, 2509, 2510, 2533, 3391); and from the representation of Isaac, as being the Lord's Divine rational (of which above); and from the signification of "saying," as being to perceive (n. 1898, 1919, 2080, 2862). And as "Abimelech" signifies that doctrine in which the Divine was now perceived (n. 3392), therefore by Abimelech is also represented the Lord as to that doctrine. For in the supreme sense all things in the Word in both general and particular have relation to the Lord; and the Lord is doctrine itself, that is, the Word, not only as to the supreme sense therein, but also as to the internal sense, and even as to the literal sense, for this sense is representative and significative of the internal sense, and the internal sense is representative and significative of the supreme sense; and that which in the Word is representative and significative is in its essence that which is represented and signified, thus it is the Divine of the Lord; for a representative is nothing but an image of him who is represented; and is in an image the Lord Himself presented to view. This may be seen from man's speech, and also from his gesture, these being merely images of the things which come forth within the man, in his thought and will; so that the speech and gesture are the thought and will in form; for if you take away from them the thought and will, that which is left is a mere inanimate affair, thus nothing human. This shows how the case is with the Word, even in the letter, namely, that it is Divine.
Surely behold she is thy woman, and how saidst thou, She is my sister? That this signifies that if Divine truth it was not also rational, is evident from the signification of "woman," here Rebekah, as being the Divine truth of the Lord's Divine rational (n. 3012, 3013, 3077); and from the signification of "sister," as being rational truth (n. 3386); thus "behold she is thy woman, and how saidst thou, She is my sister?" signifies that because truth is Divine, it cannot be rational. [2] With this arcanum the case is this: The spiritual, not having perception as the celestial have, do not know that with a regenerated man Divine truth becomes rational truth. They do indeed say that all good and all truth are from the Lord; yet as these come forth in their rational, they suppose them to be their own, and thus as it were from themselves; for the spiritual cannot be separated from their own, and their own so wills it; although as regards this matter with the celestial, these perceive Divine good and truth in the rational, that is, in the rational things which when enlightened by the Divine of the Lord are appearances of truth (n. 3368), even in the natural, that is, in the things of sense and memory-knowledge; and as the celestial are in such a state, they are able to acknowledge that all good and truth flow in from the Lord; and also that there is a perceptive power of good and truth that is communicated and appropriated to them by the Lord, and that constitutes their delight, bliss, and happiness. It was from this that the most ancient people, who were celestial men, in all the objects which they saw with their eyes perceived nothing but celestial and spiritual things (n. 1409). [3] Inasmuch as the regenerated spiritual man is here treated of, who through regeneration from the Lord has received Divine good in a new will, and Divine truth in a new understanding; and inasmuch as such persons are in no other perception than that, as before said, if truth were rational it could not be Divine, thus that if it were Divine it would have nothing in common with what is rational, therefore it is here said that if it was Divine truth it was not also rational. This likewise is the reason why such persons are desirous that the things of faith should be believed in simplicity, without any mental view of them on the part of the rational, not being aware that not anything of faith, not even its deepest secret, is comprehended by any man without some rational idea, and also a natural one, but of what quality he does not know (n. 3310). Hereby they may indeed protect themselves against those who reason about everything from what is negative as to whether it is so (n. 2568, 2588); but to those who are in the affirmative concerning the Word (namely, that it is to be believed) such a position is hurtful, as they may thus take away from anyone his freedom of thought, and even bind the conscience to that which is in the highest degree heretical by in this way dominating both the internal and the external things of a man. This and also the above is what is signified by Abimelech's saying to Isaac, "Behold she is thy woman, and how saidst thou, She is my sister?"
And Isaac said unto him, Because I said, Lest I die for her. That this signifies that it would not be received, is evident from what has been said above (n. 3387), at the words, "because he feared to say, She is my woman; lest the men of the place should kill me for Rebekah." That to "say" signifies to perceive and to think, is better seen here than elsewhere.
Verses 10, 11. And Abimelech said, What is this thou hast done unto us, in that one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us? And Abimelech commanded all the people, saying, He that toucheth this man and his woman, dying he shall die. "And Abimelech said, What is this thou hast done unto us?" signifies indignation; "that one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us," signifies that Divine truth might have been adulterated and thus profaned; "and Abimelech commanded all the people, saying," signifies a decree; "he that toucheth this man and his woman, dying he shall die," signifies that Divine truth and Divine good are not to be opened; and are not even to be approached in faith, on account of the danger of eternal damnation if they should be profaned.
And Abimelech said, What is this thou hast done unto us? That this signifies indignation, is evident without explication.
That one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us. That this signifies that Divine truth might have been adulterated and thus profaned, is evident from the signification of "lying with," as being to be perverted or adulterated; from the signification of "one of the people," as being some one of the spiritual church (n. 2928); from the signification of "woman" who here is Rebekah, as being Divine truth (concerning which see above); and from the signification of "guilt," as being the blame of the profanation of truth; so that by "one of the people might lightly have lain with thy woman, and thou wouldst have brought guilt upon us," is signified that someone of the church might easily have adulterated Divine truth, and have brought upon himself the blame of the profanation of truth. It was said above (n. 3386) that as Abraham twice called his wife Sarah his sister, first in Egypt, and afterwards in Gerar with Abimelech; and that as Isaac in like manner called his woman Rebekah his sister, also with Abimelech; and as these three cases are recorded in the Word, there must be some very deep secret involved thereby. This very secret is seen in the internal sense, namely, that by "sister" is signified rational truth, and by "woman" Divine truth; and this was called rational truth (that is, "sister"), lest Divine truth (here called the "woman" who was Rebekah) should be adulterated, and thus profaned. [2] In regard to the profanation of truth the case is this: Divine truth cannot possibly be profaned except by those who have first acknowledged it; for when those who have first entered into truth by acknowledgment and belief, and have thus been initiated into it, afterwards recede from it, there continually remains an impression of it stamped within, which is recalled at the same time with the falsity and evil; and hence by adhering to these the truth is profaned. Therefore those with whom this is the case have continually in themselves that which condemns them; thus their own hell; for when the infernals approach a sphere where good and truth are, they are instantly sensible of their own hell, because they come into that which they hold in hatred, consequently into torment. Therefore those who have profaned truth dwell continually with that which torments them, and this according to the degree of the profanation. For this reason it is most especially provided by the Lord that Divine good and truth may not be profaned; and this is provided chiefly by the circumstance that the man who is such that he cannot but profane is withheld as far as possible from the acknowledgment and belief of truth and good; for as before said no one can profane except the man who has first acknowledged and believed. [3] This was the reason why internal truths were not disclosed to Jacob's descendants the Israelites and Jews, who were not openly told even that there is anything internal in man, thus that there is any internal worship; and scarcely anything was said to them about the life after death, and the Lord's heavenly kingdom; or about the Messiah whom they expected. The reason was that they were of such a character that it was foreseen that if such things had been disclosed to them they could not have helped profaning them, because they desired nothing but earthly things and because that race was of this nature and so remains, it is still permitted that they should be in utter unbelief; for if they had once acknowledged, and had afterwards gone back, they must needs have brought upon themselves the most grievous of all hells. [4] This was also the reason why the Lord did not come into the world and reveal the internal things of the Word until there was no good whatever remaining with them, not even natural good, for they could then no longer receive any truth with internal acknowledgment (because it is good that receives truth), and therefore they could not profane it. Such was the state meant by the "fullness of time," and by the "consummation of the age," and also by the "last day" so much treated of in the Prophets. It is for the same reason that the arcana of the internal sense of the Word are now being revealed; for at this day there is scarcely any faith, because not any charity; thus because it is the consummation of the age and when this is the case, then these arcana can be revealed without danger of profanation, because they are not interiorly acknowledged. [5] It is for this secret reason that it is related in the Word concerning Abraham and Isaac that when in Gerar with Abimelech they called their wives their sisters. (See further what has been stated and shown above on this subject; namely, That those can profane who acknowledge, but not those who do not acknowledge, still less those who do not know, n. 593, 1008, 1010, 1059: What danger there is from a profanation of holy things and of the Word, n. 571, 582: That they who are within the church can profane holy things; but not they who are without the church, n. 2051: That it is provided by the Lord that profanation may not take place, n. 1001, 2426: That worship becomes external in order to prevent internal worship from being profaned, n. 1327, 1328: That men are kept in ignorance, lest the truths of faith should be profaned, n. 301-303.)
That in the internal sense "to lie with a woman" denotes to pervert and adulterate truth (here truth Divine, because by the "woman" or Rebekah is represented Divine truth, as shown above) is evident from the fact that by "lying with," by "adultery," and by "harlotry" in the Word, nothing else is signified than perversions of good and falsifications of truth (n. 2466, 2729); and this for the reason that adulteries are diametrically contrary to conjugial love, insomuch that they are destructive of it; and conjugial love is from the marriage of good and truth (n. 2508, 2618, 2727-2759, 3132); and therefore those things which are contrary to good and truth, or which destroy them, are in the Word called "adulteries." [2] Be it known, however, that they who are of the spiritual church cannot adulterate good so as to profane it, because they cannot receive good so as to have a perception of it, like the celestial; and yet they can profane truth, because this they can acknowledge. But in the last time of the church they cannot even acknowledge truth, because there then universally reigns with them unbelief concerning the Lord, concerning the life after death, and concerning the internal man; and an unbelief that universally reigns, prevents the truths of faith from penetrating interiorly. With everyone that which is universal limits and hinders such things from entering deeply, both when the man is ignorant of them, and also when he supposes that he believes them. [3] But they who are capable of profaning good are those of the celestial church, for these can receive good even to perception. This was the case with the antediluvians, who were therefore secluded from all others, and who are confined in a hell separate from the hells of others (n. 1265-1272); and that the profanation of good should not any longer take place is signified by its being said that when man was cast out of Eden, Jehovah caused to dwell at the east of the garden of Eden cherubim, and the flame of a sword that turned itself, to keep the way of the tree of lives (Gen. 3:24; see n. 308, 310).
That "guilt" denotes the blame or imputation of sin and of transgression against good and truth, is evident from the passages of the Word where "guilt" is mentioned and also described, as in Isaiah: It pleased Jehovah to bruise Him, and He hath made Him weak if thou shalt make His soul guilt, He shall see His seed, He shall prolong His days, and the will of Jehovah shall prosper through His hand (Isa. 53:10); where the Lord is treated of; to "make His soul guilt" denotes sin imputed to Him, thus blame by those who hated Him; and not that in Himself He contracted anything of sin, that He should take it away. In Ezekiel: Thou art become guilty through thy blood that thou hast shed, and art defiled in thine idols which thou hast made (Ezek. 22:4); where "shedding blood" signifies offering violence to good (n. 374, 376, 1005), whence comes guilt. In David: They that hate the righteous shall have guilt; Jehovah redeemeth the soul of His servants and none of them that trust in Him shall have guilt (Ps. 34:21-22). Thus "guilt" denotes all sin which remains; its separation by good from the Lord is "redemption," which was also represented by the expiation made by the priest when they offered the sacrifice of guilt; as we read in Lev. 6:1-26; 7:1-10; 19:20-22; Num. 5:1-8; where also the kinds of guilt are enumerated, which are as follows: hearing the voice of cursing and not declaring it; touching anything unclean; swearing to do evil; sinning by mistake concerning the holy things of Jehovah; doing any of those things which are forbidden by the commandments; refusing to a neighbor that which was to be kept for him; finding what has been lost, and denying it and swearing to a lie; lying with a woman that is a bondmaid betrothed to a man, not redeemed, neither made free; and all sins committed against a man by committing a trespass against Jehovah.
3387-1 The Hebrew is "stars of God;" and so Swedenborg renders the expression in Arcana Coelestia n. 257, 3708, 5313, 7375, 8678, and other places. The present reading therefore may be a slip of the pen, yet it is found also in Apocalypse Explained 1029, and 1108.