3036. That took me from my father’s house, and from the land of my nativity. That this signifies by virtue of which it was that the Lord freed Himself from the things of the mother as to evils and falsities, is evident from the signification here of the “father’s house” and of the “land of nativity,” as being the maternal, or that which was hereditary from the mother, from which came the evil and falsity against which the Lord fought, and which He expelled, and thus made His Human Divine by His own power. (See what was said above, n. 3031, concerning the house and the land from which Abram came; also what was said concerning the Lord’s heredity: That from Jehovah there was what was Divine, and from the mother what was evil (n. 1414, 1444): That He fought against the evil inherited from the mother; but that He had no actual evil (n. 1444, 1573): That the Lord put off all that was inherited from the mother, so that at length He was not her son (n. 2159, 2574, 2649): This heredity from the mother is what is signified in the internal sense by the “father’s house” and the “land of nativity;” by the “father’s house,” the maternal heredity as to evil; and by the “land of nativity,” the maternal heredity as to falsities; for where evil is, there are falsities, for they are conjoined with each other: These He expelled by His own power (n. 1616, 1813, 1921, 2025, 2026, 2083, 2523).

2026. That by “I will give unto thee” is meant that the things which are in the heavens and on the earth are His, follows from what has just been said. In the sense of the letter, the words “I will give unto thee” mean that God or Jehovah would give to the Lord; just as it is said in the Word of the Evangelists that the Father gave unto Him all things that are in heaven and on the earth. But in the internal sense, in which the truth itself is presented in its purity, it means that the Lord acquired them for Himself, because Jehovah was in Him, and in everything belonging to Him, as before said. This may be further illustrated by that which is like it; for it is as if the interior or rational man, or the thought, should say that the corporeal would have rest or tranquillity if it would desist from doing this or that: in this case he that speaks is the same man as he that is spoken to, for both the rational and the corporeal belong to the man, and therefore when mention is made of the former, the latter also is understood.

[2] Moreover that the things in the heavens and on the earth are the Lord’s, is evident from very many passages in the Word, both in the Old Testament, and also in the Evangelists (as Matthew 11:27; Luke 10:22; John 3:34, 35, 17:2; Matthew 28:18); and also from what has been shown in Part First (n. 458, 551, 552, 1607). And as the Lord rules the universal heaven, He also rules all things on earth; for they have been so connected together that He who rules the one rules all things; for on the heaven of angels depends the heaven of angelic spirits, on this the world of spirits, and on this again the human race. And in like manner on the heavens depend all things that are in the world and in nature, for without influx from the Lord through the heavens, nothing that is in nature and its three Kingdoms would come forth and endure (see n. 1632).