10283. Upon the flesh of man shall it not be poured. That this signifies that which is not communicative to what is man’s own, is evident from the signification of “the flesh of man,” as being that which is his own (of which below); and from the signification of “pouring,” as being to communicate; for the like is signified by “pouring” as by “touching,” but “pouring” is said of liquids, as of oil, wine, and water, and “pouring forth” of things Divine, celestial, and spiritual; while “touching” is said of things dry and bodily (that “to touch” denotes to communicate, see n. 10130). Hence it follows that by the oil of anointing not being poured on the flesh of man is signified that the Divine good of the Lord’s Divine love is not communicative to that which is man’s own, because that which is man’s own is nothing but evil, and the Lord’s Divine good cannot be communicated to what is evil. (That what is man’s own is nothing but evil, see n. 210, 215, 731, 874-876, 987, 1023, 1024, 1047, 5660, 5786, 8480)

[2] Man has that which is his own in both the will and the understanding; the former is evil, and the latter is the falsity thence derived; that is to say, the former is signified by “the flesh of man,” and the latter by the “blood” of this flesh. That this is so is evident from the following passages, in Matthew:

Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens (Matthew 16:17).

That “flesh” here, and also “blood,” denote that which is man’s own, is very evident.

[3] In John:

As many as received Him, to them gave He power to be the sons of God, who were born, not of bloods, nor of the will of the flesh, but of God (John 1:12-13).

By “bloods” are here signified the falsities which come forth from that which is man’s own in his understanding; and by “the will of the flesh” are signified the evils which come forth from that which is his own in his will. (That “bloods” denote falsity from evil, thus what is man’s own in the understanding derived from what is his own in the will, see n. 4735, 9127)

[4] In Isaiah:

I will feed thine oppressors with their own flesh; and they shall be drunken with their own blood as with new wine (Isaiah 49:26); where to “feed them with their own flesh, and make them drunken with their own blood,” denotes to fill them with evil and the falsity of evil, thus with that which is their own; for both evil and falsity are from this.

[5] In Jeremiah:

Cursed is the man that trusteth in man, and maketh flesh his arm (Jeremiah 17:5).

“To trust in man, and make flesh his arm,” denotes to trust in himself and in what is his own.

[6] In Isaiah:

The people is become like food for the fire; if one shall cut down on the right hand, he shall be hungry; and if he shall eat on the left hand, they shall not be satisfied; they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh (Isaiah 9:19-20).

By “food for the fire” is signified the appropriation of evils, or the cupidities of the love of self and the world; by “being hungry and not being satisfied” is signified not to receive the good and truth of faith; by “the flesh of the arm” is signified what is man’s own of both kinds; by “Manasseh,” the evil of the will; by “Ephraim,” the falsity of the understanding; and by “eating,” to make one’s own. (That “fires” denote the evils or cupidities of the love of self and the world, see n. 5071, 5215, 6314, 6832, 7324, 7575, 9141; and that “to be hungry and not satisfied” denotes not to receive the good and truth of faith, is because by “hunger and thirst” is signified the desolation of good and truth, n. 5360, 5376, 6110, 7102, 8568; that the “right hand” denotes the good from which is truth, and the “left hand” the truth through which is good, see n. 10061.) Hence “to be hungry if he cut down on the right hand, and not to be satisfied if he ate on the left hand,” signifies that however much they are instructed concerning good and truth, they will nevertheless not receive them.

[7] “Manasseh” denotes the good of the will (see n. 5348, 5351, 5353, 6222, 6234, 6238, 6267); and “Ephraim” denotes the truth of the understanding (n. 3969, 5354, 6222, 6234, 6238, 6267); hence in the opposite sense “Manasseh” denotes the evil of the will, and “Ephraim” the falsity of the understanding, for almost all things in the Word have also an opposite sense. “To eat” denotes to appropriate (n. 3168, 3513, 3596, 4745); hence it is plain what is meant by “eating the flesh of his own arm,” namely, appropriating to themselves evil and falsity from what is their own. It is said “the flesh of the arm” because by the “arm,” as by the “hand,” is signified that which belongs to man, and in which he trusts (see at the places cited in n. 10019).

[8] In Zechariah:

I said, I will not feed you; he that dieth let him die; let those who remain eat everyone the flesh of another (Zech. 11:9).

“Not to feed” denotes not to instruct and reform; “to die” denotes to perish as to spiritual life; “to eat the flesh of another” denotes to appropriate to themselves the evils which are from that which is another’s.

[9] In Ezekiel:

Jerusalem, thou hast committed whoredom with the sons of Egypt thy neighbors, great in flesh (Ezekiel 16:26).

“Jerusalem” denotes the perverted church; “to commit whoredom with the sons of Egypt great in flesh” denotes to falsify the truths of the church by means of memory-knowledges which are from the natural man alone, thus by means of sensuous memory-knowledges. (That “Jerusalem” denotes the church, see n. 402, 2117, 3654, here the perverted church; that “to commit whoredom” denotes to falsify truths, n. 2466, 2729, 8904; that “sons” denote truths and also falsities, n. 1147, 3373, 4257, 9807; that “Egypt” denotes memory-knowledge in both senses, see the places cited in n. 9340; and that it denotes the natural, n. 9391.) Hence those are called “great in flesh” who from the things of sense reason and draw conclusions about the truths of the church. They who do this, seize on falsities instead of truths, for to reason and draw conclusions from the things of sense is to do so from the fallacies of the bodily senses; wherefore it is sensuous men who are meant by “great in flesh,” because they think from that which is their own in the body.

[10] In Isaiah:

Egypt is a man, and not God; and his horses are flesh, and not spirit (Isaiah 31:3).

Here also “Egypt” denotes memory-knowledge; his “horses” denote the understanding thence derived; this is called “flesh not spirit,” when they draw conclusions from what is their own, and not from the Divine (that “horses” denote the understanding, see n. 2761, 2762, 3217, 5321, 6534; and that the “horses of Egypt” denote memory-knowledges in conformity with a perverted understanding, n. 6125, 8146, 8148).

[11] That by “flesh” is signified that which is man’s own, or what is the same, the evil of his will, is evident from Moses where the subject treated of is the desire of the Israelitish people to eat flesh, of which it is thus written:

The rabble that was in the midst of the people lusted a lust, and said, Who shall feed us with flesh? Jehovah said, Tomorrow ye shall eat flesh; ye shall not eat it one day, nor two days, nor five days, nor ten days, nor twenty days, but even for a month of days. And there went forth a wind from Jehovah, and carried off the quails from the sea, and let them fall over the camp, as it were two ells upon the faces of the earth. The people rose up all the day and all the night, and all the next day, and gathered and spread them round about the camp. While the flesh was yet between their teeth, before it was swallowed, the anger of Jehovah burned against the people, and Jehovah smote the people with a very great plague; whence he called the name of that place, The graves of lust (Numbers 11:4, 18-20, 31 11:31-33).

[12] That “flesh” signified what belonged to that nation, can be seen from the details in this passage; for had it not been so, what evil could there have been in desiring flesh, especially as flesh had previously been promised them (Exodus 16:12)? But as it signified that which was their own, thus the evil of the will, in which that nation was more than other nations, therefore it is said when they desired flesh, that they “lusted a lust;” and therefore they were smitten with a great plague, and the name of the place where they were buried was called “the graves of lusts [concupiscentiarum].” Whether you say evil of the will, or concupiscence, it is the same, for the evil of the will is concupiscence, because man’s own desires nothing but its own, and not anything of the neighbor, or anything of God, except for the sake of itself.

Because that nation was of this character, it is said that “they should eat flesh, not one day, nor two, nor five, nor ten, nor twenty, but even for a month of days,” by which is signified that that nation would be such forever; for “a month of days” means forever, and therefore it is said that “the flesh being yet between the teeth, before it was swallowed, they were smitten with a great plague;” for by “teeth” is signified the bodily (or corporeal) own, which is the lowest of man (n. 4424, 5565-5568, 9062). (That that nation was of such a character, see the places cited in n. 9380; and also in the song of Moses in Deuteronomy, 32:20-28, 32-34.)

[13] In the Word, “spirit” is opposed to “flesh,” because by “spirit” is signified life from the Lord, and by “flesh” life from man, as in John:

It is the spirit that quickeneth, the flesh profiteth nothing; the words that I speak unto you are spirit and are life (John 6:63).

From this it is evident that “spirit” denotes life from the Lord, which is the life of love and faith to Him from Him; and that “flesh” denotes life from man, thus what is his own; hence it is said, “the flesh profiteth nothing.” In like manner in John:

That which is born of the flesh is flesh; but that which is born of the spirit is spirit (John 3:6).

God remembered that they were flesh, a wind [spirit] that goeth away, and cometh not again (Psalms 78:39).

[14] As by “flesh,” when said of man, is signified that which is his own, which is the evil of the love of self and the world, it is plain what is signified by “flesh” when said of the Lord, namely, that which is His own, which is the Divine good of the Divine love. This is signified by the “flesh” of the Lord in John:

The bread that I will give is My flesh. Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you; he that eateth My flesh, and drinketh My blood, hath eternal life; for My flesh is food indeed, and My blood is drink indeed (John 6:51, 53-55).

(That by the Lord’s “flesh” is signified the Divine good of His Divine love, and by His “blood” the Divine truth proceeding from this Divine good, thus the like as by the bread and the wine in the Holy Supper, and that these are His own in His Divine Human, see n. 1001, 3813, (3813) 4735, 4976, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033, 10152; and that the sacrifices represented the goods which are from the Lord, and that on this account their “flesh” signified goods, see n. 10040, 10079). Moreover, in the Word throughout mention is made of “all flesh,” and by it is meant every man (as Genesis 6:12-13, 17, 19; Isaiah 40:5-6; 49:26 66:16, 23-24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48; 21:4-5).

3969. And said, God hath gathered my reproach. And she called his name Joseph, saying, Let Jehovah add to me another son. That this signifies in the supreme sense the Lord as to the Divine spiritual; in the internal sense, the spiritual kingdom, or the good of faith; and in the external sense, salvation, also fructification and multiplication, is evident from the representation of Joseph in the Word (concerning which below); and from the signification of “God hath gathered my reproach,” and also of “Let Jehovah add to me another son;” for he was named “Joseph” from “gathering” and “adding.” “God hath gathered my reproach,” signifies that Rachel was now no longer barren, and thus was not “dead,” as she said of herself to Jacob (verse 1, n. 3908). For by Rachel is represented the affection of interior truth, or the interior man as to truth (n. 3758, 3782, 3793, 3819). The interior man is as it were dead as to truth and good, if the exterior or natural man does not correspond to it in respect to goods and truths (see n. 3493, 3620, 3623).

[2] These must be conjoined with each other, so as to be not two, but together one man. This conjunction cannot come forth until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths signified by the ten sons of Jacob by Leah and the handmaids; and until the good of the natural man has been conjoined with the truths therein, which conjunction is signified by the last son of Jacob by Leah, namely, by Zebulun, who was so called from “dwelling together” (n. 3960, 3961). After this conjunction has been effected, the interior man and the exterior enter into the heavenly marriage, spoken of above (n. 3952). The reason why they do not enter into it before, is a great secret; for it is the good of the interior man which then conjoins itself with the good of the exterior, and by means of this with the truth therein; and likewise the good of the interior man by means of the affection of the truth therein, conjoins itself with the good of the exterior man, and also with the truth therein; thus immediately and mediately (concerning which immediate and mediate conjunction see above, n. 3314, 3573, 3616). As the interior man is then first conjoined with the exterior, and as before this conjunction has been effected the interior man is as it were null, and thus is as it were dead (as stated above), it is therefore said, “God hath gathered my reproach.” This then is what is signified by the “reproach” which God is said to have “gathered,” that is, to have taken away, or from which He is said to have delivered her.

[3] But by the words which follow: “Let Jehovah add to me another son,” from which Joseph was named, another arcanum is signified, which is this. By Joseph there is represented the Lord’s spiritual kingdom, thus the spiritual man; for this kingdom is in every spiritual man. There are two things that constitute the spiritual man, namely, charity and faith; or what is the same, good and truth. The charity from which is faith, or the good from which is truth, is that which is represented by Joseph; and the faith in which is charity, or the truth in which is good, is that which is signified by “another son,” and is represented by Benjamin-concerning whom in Genesis 35:16-18. Thus “Joseph” is the celestial spiritual man; and “Benjamin” the spiritual celestial. What is the difference between these two may be seen from what has been very frequently said before concerning the good from which is truth, and the truth in which is good. This then is what is signified by Rachel’s other words: “Let Jehovah add to me another son.” But these arcana cannot be seen except by those who are in the charity of faith; for these are as to their interiors in the light of heaven, in which light there is also intelligence. But they cannot be seen by those who are only in the light of the world, for in this light there is not intelligence, except insofar as the light of heaven is within it. To the angels, who are in the light of heaven, these are among the most common things.

[4] From all this we can now see that by these words, “God hath gathered my reproach,” and “Let Jehovah add to me another son,” in the supreme sense is signified the Lord as to the Divine spiritual; and in the internal sense, the Lord’s spiritual kingdom, or the good of faith; for this is the spiritual in that kingdom. But that in the external sense by these words is signified salvation, also fructification and multiplication, is because this follows (see n. 3971). The Lord’s spiritual kingdom, as already repeatedly stated and shown, consists of those who are in charity and thereby in faith. It is distinct from the Lord’s celestial kingdom, for this contains those who are in love to the Lord, and thereby in charity. These constitute the third or inmost heaven; but those who are spiritual constitute the second or interior heaven.

[5] The reason why “God” is first mentioned—“God hath gathered my reproach,” and then “Jehovah”—“Let Jehovah add to me another son” is that the former name regards the ascent from truth to good, but the latter the descent from good to truth; for the spiritual man is in the good of faith (that is, in good from which there is truth); but before he becomes spiritual he is in the truth of faith (that is, in truth in which there is good); for “God” is used when the subject is truth; but “Jehovah” when it is good (n. 2586, 2807, 2822, 3921).

[6] That by Joseph is represented the Lord’s spiritual kingdom, or the spiritual man, and thus the good of faith, may also be seen from the passages in the Word where he is mentioned; as in the prophecy of Jacob, then Israel:

Joseph is the son of a fruitful one, the son of a fruitful one by a fountain, of a daughter, she marcheth upon the wall; the archers shall sorely grieve him and shall shoot at him, and shall hate him; but he shall abide in the strength of his bow; and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob; from thence is the Shepherd, the Stone of Israel; by the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth beneath, blessings of the breasts and of the womb; the blessings of thy father shall prevail over the blessings of my progenitors even to the desire of the everlasting hills; they shall be upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Genesis 49:22-26).

In these prophetic words there is contained in the supreme sense a description of the Lord’s Divine spiritual; and in the internal sense, of His spiritual kingdom. What each particular involves shall of the Lord’s Divine mercy be stated in the explication of that chapter.

[7] So in the prophecy of Moses:

To Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath; and for the precious things of the fruits of the sun, and for the precious things of the increase of the months; and for the firstfruits of the mountains of the east, and for the precious things of the everlasting hills; and for the precious things of the earth and the fullness thereof; and the good will of him that dwelt in the bush; they shall come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Deuteronomy 33:13-17).

[8] As Israel represented the Lord’s spiritual church (see n. 3305, 3654), therefore Jacob, then Israel, before his death said to Joseph:

Thy two sons, who were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon. The angel who hath redeemed me from all evil bless the lads, that my name may be named upon them, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the land (Genesis 48:5, 16).

For there are two things that constitute the spiritual church-the understanding and the will, of which the understanding is represented by Ephraim, and the will by Manasseh. From this it is evident why Joseph’s two sons were adopted by Jacob, then Israel, and were acknowledged as his own. “Ephraim” is also frequently mentioned in the Word, especially the prophetic Word, and by him is there signified the intellectual of truth and good, which belongs to the spiritual church.

[9] In Ezekiel:

Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel his companions; and take another stick and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel his companions; and join them for thee one to another, into one stick, that they both may become one in thy ¹ hand. Thus said the Lord Jehovih, Behold, ² I will take the stick of Joseph, which is in the hand of Ephraim and the tribes of Israel his companions, and I will put them with the stick of Judah, and make them one stick, and they shall be one in My hand. And I will make them one nation in the land, in the mountains of Israel, and one king shall be king to them all, and they shall be no more two nations, and they shall no more be divided into two kingdoms again (Ezekiel 37:16-17, 19, 22).

The Lord’s celestial and spiritual kingdoms are here treated of. The celestial kingdom is “Judah” (n. 3654, 3881, 3921 the end); the spiritual kingdom is “Joseph;” and it is said that these kingdoms shall not be two, but one. They were also made into one by the coming of the Lord into the world.

[10] (That the spiritual were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834.) It is the spiritual of whom the Lord speaks in John:

And other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one Shepherd (John 10:16).

This is what is signified by the “two sticks, of Judah and Joseph, which shall be joined together into one, and shall be one in the Lord’s hand.” For the celestial constitute the third heaven, which is the inmost; but the spiritual the second heaven, which is the interior; and they are there one, because the one flows into the other (that is, the celestial into the spiritual), the spiritual kingdom being as a plane to the celestial, and in this way they have been firmly co-established. For the Divine celestial in the third or inmost heaven is love to the Lord; and the celestial spiritual there is charity. This charity is the chief thing in the second or interior heaven, where the spiritual are. This shows what is the nature of the influx, and also of the coestablishment by means of the influx. “Wood” signifies good, both the good of love to the Lord, and the good of charity toward the neighbor (n. 2784, 2812, 3720). For this reason it was commanded that Judah and Joseph should be “written upon sticks of wood,” which should “become one.”

[11] So in Zechariah:

I will strengthen the house of Judah, and I will save the house of Joseph, and I will cause them to dwell, for I have mercy upon them; and they shall be as though I had not left them; for I Jehovah am their God, and I will answer them (Zech. 10:6);

here again the subject is the two kingdoms, the celestial and the spiritual (the celestial being “Judah,” and the spiritual “Joseph”), and the salvation of the spiritual.

[12] In Amos:

Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live. Seek Jehovah, and ye shall live, lest He break out like fire in the house of Joseph, and it devour, and there be none to quench it. Hate the evil, and love the good, and establish judgment in the gate; it may be that Jehovah God Zebaoth will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15); where also the spiritual are signified by “Joseph;” the “house of Israel” is the spiritual church (n. 3305, 3654); “Joseph” is the good of this church, and it is therefore said, “Jehovah said unto the house of Israel, Seek ye Me, and ye shall live, lest He break out like fire in the house of Joseph.”

[13] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up Thy might, and come and save us (Psalms 80:1-3);

here also in like manner “Joseph” is the spiritual man; “Ephraim, Benjamin, and Manasseh” are the three constituents of that church.

[14] Again:

Lift up the song and give the timbrel, the pleasant harp with the psaltery; blow the trumpet in the new moon, in the festival, on the day of our feast; for this is a statute for Israel, a judgment to the God of Jacob; he appointed it to Joseph for a testimony, when he went out against the land of Egypt; I heard a language that I knew not (Psalms 81:2-5).

That “Joseph” here is the spiritual church, or the spiritual man, is manifest from every word and expression; for in the Word there are terms that express spiritual things, and others that express celestial things, and this with uniformity throughout. In this passage there are words that express spiritual things; as “song,” “timbrel,” the “harp with the psaltery,” “blowing the trumpet in the new moon, in the festival on the day of our feast.” From this also it is manifest that the subject is the spiritual church, which is “Joseph.”

[15] In Ezekiel:

Thus said the Lord Jehovih, This shall be the border whereby ye shall inherit the land, according to the twelve tribes of Israel; the lines shall be to Joseph (Ezekiel 47:13); where the subject is the Lord’s spiritual kingdom; and it is therefore said, “the lines shall be to Joseph.” The Lord’s Divine Spiritual is that which is also called His “royalty;” for the Lord’s “royalty” is His Divine truth; and His “priesthood” is His Divine good (n. 2015, 3009, 3670). The Lord’s royalty itself is that which is represented by Joseph, in his being made king in the land of Egypt, which representation shall of the Lord’s Divine mercy be treated of in its place.

[16] As regards the Lord’s Divine Spiritual, or the Divine truth, which in the supreme sense is represented by Joseph, it is not in the Lord, but is from the Lord; for the Lord is nothing but Divine good; but the Divine truth proceeds from the Divine good. To speak comparatively, this is like the sun and its light; the light is not in the sun, but proceeds from it; or it is like a fire, the light of which is not in the fire, but proceeds from the fire. The Divine good itself is also compared in the Word to the “sun,” and to “fire,” and is likewise called the “sun” and “fire.” The Lord’s celestial kingdom lives from the good which proceeds from the Lord; but His spiritual kingdom from the truth thence derived; and therefore in the other life the Lord appears to the celestial as a sun; but to the spiritual as a moon (n. 1053, 1521, 1529-1531, 3636, 3643). Both heat and light proceed from the sun, the heat being-to speak comparatively-the good of love, which is also called celestial and spiritual heat; and the light, the truth thence derived, which is also called spiritual light (n. 3636, 3643). But within the celestial heat and spiritual light that in the other life proceed from the Lord as a sun, there are the good of love and the truth of faith, thus wisdom and intelligence (n. 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862); for all that which proceeds from the Lord is living.

[17] From this we can see what the Divine Spiritual is; and whence comes the spiritual kingdom, and the celestial kingdom; and that the spiritual kingdom is the good of faith, that is, charity, which flows in from the Lord immediately, and also mediately through the celestial kingdom. The Divine Spiritual that proceeds from the Lord is called in the Word the “spirit of truth,” and is holy truth; not being of any spirit, but of the Lord through a spirit sent by Him; as may be seen from the words of the Lord Himself in John:

When He, the Spirit of Truth, shall come, He will guide you into all the truth; for He shall not speak from Himself; but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me; for He shall take of Mine, and shall declare it unto you (John 16:13-14).

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