9198. Any widow. That this signifies those who are in good without truth, and yet long for truth, is evident from the signification of “a widow,” as being good without truth, and yet longing for it. That “a widow” has this signification is because by “a man” is signified truth, and by his “woman” is signified good; and therefore when the woman of a man becomes a widow, she signifies good without truth. But in a still more interior sense “a widow” signifies truth without good. The reason is that in this sense “a husband” signifies good, and his “wife” truth (see n. 3236, 4510, 4823). In this sense the Lord is called “Husband” and “Bridegroom,” from the Divine good; and His kingdom and church is called “Wife” and “Bride” from the reception of the Divine truth which proceeds from the the Lord, (n. 9182). But as in the passage under consideration the Lord’s celestial church is not treated of, but His spiritual church, by “a widow” is signified one who is in good and not in truth, and yet longs for truth. The case is similar with “an orphan.” In the inmost or celestial, sense “an orphan” signifies those who are in good and long for truth. See the passages quoted and explained in regard to the signification of “widow” and “orphan” in the celestial sense, in n. 4844; to which may be added what the Lord says in Luke concerning the widow in Sarepta:

Verily I say unto you, No prophet is accepted in his own country. Of a truth I say unto you, there were many widows in Israel in the days of Elias, when the heaven was shut up three years and six months, when there was a great famine over all the land; yet unto none of them was Elias sent, save to Sarepta of Sidon, unto a woman that was a widow (Luke 4:24-26).

[2] As all things the Lord spoke, He spoke from the Divine, therefore His words have an internal sense, and in this sense the subject here treated of is the Lord Himself and His kingdom and church. What therefore the Lord meant in this sense by the words He spoke of the widow in Sarepta of Sidon, is plain when they are unfolded. That “no prophet is accepted in his own country” signifies that the Lord, and the Divine truth which is from Him, are less received and loved in heart within the church, than outside of it. He spoke to the Jews, with whom the church then was; and it is known that the Lord was less received by them than by the nations outside the church. The case is similar at this day in the church which from Him is called the Christian Church. In this the Lord is indeed received in doctrine; but only by a few with acknowledgment of heart; and by still fewer from the affection of love. It is otherwise with the converted Gentiles outside the church. These worship and adore Him as their one only God, and they say with the mouth, and think at heart, that they acknowledge Him as God, because He has appeared in a human form (n. 5256). The reverse is the case within the church, where because He was born a man He is with difficulty acknowledged from the heart as God. These make His Human like their own human, although they know that His Father was Jehovah, and not a man. From all this it is evident what is meant in the internal sense by “no prophet being accepted in his own country.” A “prophet” in this sense denotes the Lord as to Divine truth, thus in respect to the doctrine of the church. (That “a prophet” denotes one who teaches, and in the abstract sense doctrine, and when predicated of the Lord, the Divine truth of the Word, see above, n. 9188)

[3] That “there were many widows in Israel in the days of Elias” signifies in the internal sense the state of acknowledgment of truth Divine from the Word at that time in the church. For as before said, “widows” denote those who are in good without truth; “Elias” denotes the Lord as to the Word; “the days of Elias” denote the states of reception of truth Divine from the Word at that time; and “Israel” denotes the church. (That “Elias” represented the Lord as to the Word, may be seen in the preface to Genesis 18, and n. 2762, 5247, 8029; that “days” denote states, n. 893, 2788, 3462, 3785, 4850, 6110, 8426; and that “Israel” denotes the church, n. 4286, 6426, 6637, 8805)

[4] “When the heaven was shut up three years and six months” signifies the full vastation of the internal church; for “heaven” denotes the internal of the church; and “three years and six months” denotes to the full. That “heaven” denotes the internal of the church, see n. 1733, 1850, 3355, 4535; and this is said to be “shut up” when it is vastated, that is, when it is no more. That “three years and six months” denotes to the full, is evident from the signification of “a thousand two hundred and sixty days” in Revelation 11:3; 12:6 (which days make three years and six months), as being to the full, that is, even unto the end; in like manner from the signification of “three days and a half” in Revelation 11:9-11; and also from the signification of “a time and times and half a time” in Revelation 12:14, and Daniel 12:7, as being to the full, or, even to the end.

[5] “When there was a great famine over all the land” signifies the vastation of the external church also; for “a famine” denotes the lack and desolation of truth and good (n. 3364, 5277, 5279, 5281, 5300, 5360, 5376, 5415, 5576, 6110, 7102); and “the land” denotes the external church (n. 1262, 1413, 1733, 1850, 2117, 2118, 3355, 4535, 5577, 8011, 8732). “Yet unto none of them was Elias sent” signifies the Lord as to the Word-and thus the Word of the Lord-not sent to others, because He would not have been received elsewhere; for “Elias,” as before said, denotes the Lord as to the Word.

[6] “Save to Sarepta of Sidon, unto a woman that was a widow,” signifies only unto those who are in good and long for truth. It is said “Sarepta of Sidon” because “Sidon” signifies the knowledges of good and truth (n. 1201). That “a woman a widow” denotes one who is in good, and longs for truth, is evident from what has just been said, and especially from what is related of her in the first book of Kings, where are these words: “Elijah came to Sarepta of Sidon to a widow woman, that she might sustain him; and he said to her, Fetch me a little water that I may drink, and bring me a morsel of bread in thine hand; and she said that she had only a little meal in the barrel, and a little oil in the cruse, sufficient only for a cake for herself and her son.” And Elijah said:

Make me thereof a little cake first, and bring it out to me, and afterward make for thee and for thy son. She did so; and the barrel of meal was not consumed; and the cruse of oil did not fail (1 Kings 17:9-16).

[7] Obedience, and the longing of good for truth, are described by her giving water to the prophet at his bidding, and afterward by her first making a cake for him out of her own little supply, and then for herself and her son; and that thereby she was enriched with the good of truth is signified by “the barrel of meal not being consumed, and the cruse of oil failing not;” for in the internal sense “water” denotes truth (n. 2702, 3058, 3424, 4976, 5668, 8568); “meal,” truth from good (n. 2177); “oil,” the good of love (n. 886, 4582, 4638); and “a cake” made of these, truth conjoined with its good (n. 7978). From all this it is clear that “a widow” denotes one who is in good and longs for truth. Good and its longing for truth is described by the charity toward the prophet, which was greater than toward herself and her son. “The prophet,” as before shown, denotes the doctrine of truth.

[8] From all this it is evident what is the nature of the Word, namely, that it conceals within itself the secret things of heaven, which are not apparent in the letter; when yet in every word which the Lord Himself spoke when He was in the world, and which He had before spoken through the prophets, there are things heavenly and wholly Divine, and raised above the sense of the letter; and this not only in each word, but also in each syllable of the words, nay, in every point of each syllable. But who believes that this is so? Nevertheless it is a certain fact, of which I have received full and unquestionable proof, concerning which of the Lord’s Divine mercy elsewhere.

4286. And he said, Thy name shall no more be called Jacob, but Israel. That this signifies the Divine celestial spiritual now, and that “Israel” is the celestial spiritual man which is in the natural, and thus is natural; and that the celestial spiritual man itself, which is rational is “Joseph,” is evident from what follows concerning Jacob and concerning Israel, and also concerning Joseph; for it must first be told what is here meant by the celestial spiritual. It is indeed known in the church at the present day that there is a spiritual man and a natural man, or an internal man and an external man; but what the spiritual or internal man is, is not yet so well known; and still less what the celestial man is, and that it is distinct from the spiritual; and as this is not known, it cannot be known what the celestial spiritual man is, which here is “Israel,” and therefore this must be briefly told.

[2] That there are three heavens, is known, namely, an inmost heaven, a middle, and an ultimate; or what is the same, a third, a second, and a first. The inmost or third heaven is celestial; for the angels there are called celestial because they are in love to the Lord, and are therefore most fully conjoined with the Lord, and are consequently in wisdom above all the rest, are innocent, and hence are called innocences and wisdoms. These angels are distinguished into the internal and the external, the internal being more celestial than the external. The middle or second heaven is spiritual; for the angels there are called spiritual because they are in charity toward the neighbor, that is, in mutual love, which is such that the one loves the other more than himself; and because they are such they are in intelligence, and are hence called intelligences. These angels are also distinguished into the internal and the external, the internal being more spiritual than the external. The ultimate or first heaven is likewise celestial and spiritual, but not in the same degree as the prior ones; for what is natural adheres to these angels, and they are therefore called the celestial natural and the spiritual natural. These also are in mutual love, yet do not love others more than themselves, but as themselves. They are in the affection of good and knowledge of truth, and are likewise distinguished into the internal and the external.

[3] But what the celestial spiritual is, shall also be briefly told. Those are called the celestial spiritual who were said just above to be the spiritual, and they are in the middle or second heaven; they are termed “celestial” from mutual love, and “spiritual” from the derivative intelligence. The internal angels there are those who are represented by Joseph, and are also called “Joseph” in the Word; but the external there are those who are represented by Israel, and are also called “Israel” in the Word. The former (that is, the internal angels who are called “Joseph”) partake of the rational; but the external who are called “Israel,” partake of the natural, for these are midway between the rational and the natural. This is the reason why it is said that Israel is the celestial spiritual man which is in the natural, and thus is natural; and that Joseph is the celestial spiritual man itself, which is rational. For in the universal sense all the good which is of love and charity is called celestial, and all the derivative truth of faith and intelligence is said to be spiritual.

[4] These things have been stated in order that it may be known what “Israel” denotes. But in the supreme sense “Israel” signifies the Lord as to the Divine celestial spiritual, and in the internal sense signifies the Lord’s spiritual kingdom in heaven and on earth. The Lord’s spiritual kingdom on earth is the church which is called the Spiritual Church. And because “Israel” denotes the Lord’s spiritual kingdom, “Israel” likewise denotes the spiritual man, for in every such man there is the Lord’s kingdom; for a man is a heaven, and is also a church, in the least form (n. 4279). As regards Jacob, by him in the supreme sense is represented the Lord as to the natural, both celestial and spiritual; and in the internal sense the Lord’s kingdom such as it is in the ultimate or first heaven, and consequently also the same in the church. Good in the natural is what is here called celestial, and truth in the same is what is called spiritual. From these things it is evident what is signified by “Israel” and by “Jacob” in the Word, and also why Jacob was named Israel.

[5] But these things which have been said must needs appear obscure, especially for the reason that it is known to few what the spiritual man is, and to scarcely anyone what the celestial man is, consequently that there is any distinction between the spiritual and the celestial man. The reason why this has not been known, is that there is no distinct perception of the good of love and charity, and of the truth which is of faith; and these are not perceived because there is no longer any genuine charity, and where anything is not, there is no perception of it. Another reason is that man is little solicitous about the things that belong to the life after death, thus about the things of heaven, but is very much so about those which belong to the life of the body, and thus about the things that are of the world. If man were solicitous about the things that belong to the life after death, thus about the things of heaven, he would easily apprehend all the things that have been said above; for that which a man loves he easily imbibes and apprehends, but with difficulty what he does not love.

[6] That “Jacob” signifies one thing and “Israel” another, is plainly evident from the Word; for in the historical parts, and also in the prophetical, it is now said “Jacob,” and now “Israel,” and sometimes both are said in the same verse; from which it is evident that there is an internal sense in the Word, and that without this sense this circumstance cannot possibly be understood. That “Jacob” is now said, and now “Israel,” is evident from the following passages:

Jacob dwelt in the land of his father’s sojournings. These are the births of Jacob; Joseph was a son of seventeen years, and Israel loved Joseph more than all his sons (Genesis 37:1-3); where Jacob is first called “Jacob” and presently “Israel;” and he is called Israel when Joseph is treated of. Again:

Jacob saw that there was corn in Egypt, and Jacob said to his sons. And the sons of Israel came to buy in the midst of those who came (Genesis 42:1, 5).

And afterwards:

They went up out of Egypt, and came into the land of Canaan unto Jacob their father; and when they told him all the words of Joseph, which he spoke unto them, the spirit of Jacob their father revived; and Israel said, It is much, Joseph my son is yet alive (45:25, 27-28).

Again:

And Israel journeyed, and all that he had. God said unto Israel in the visions of the night, and He said, Jacob, Jacob, who said, Behold me. And Jacob rose up from Beersheba, and the sons of Israel carried down Jacob their father (Genesis 46:1-2, 5).

And in the same chapter:

These are the names of the sons of Israel that came into Egypt, of Jacob and his sons (Genesis 46:8).

Joseph brought in Jacob his father, and set him before Pharaoh. Pharaoh said unto Jacob, and Jacob said unto Pharaoh (Genesis 47:7-9).

And in the same chapter:

And Israel dwelt in the land of Goshen; and Jacob lived in the land of Egypt seventeen years; and the days of Israel drew near to die; and he called his son Joseph (Genesis 46:27-29).

Yet again:

And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Shaddai appeared to me in Luz (Genesis 48:2-3).

And he is called Israel in the same chapter (verses 8, 10-11, 13-14, 20-21).

And lastly:

Jacob called his sons, and said, Assemble yourselves, and hear, ye sons of Jacob, and listen unto Israel your father. And when Jacob had made an end of charging his sons (Genesis 49:1-2, 33)

From these passages it is very evident that Jacob is now called Jacob, and now Israel, and thus that Jacob means one thing, and Israel another; or that one thing is signified when it is said “Jacob,” and another when “Israel,” and also that this arcanum cannot possibly be understood except from the internal sense.

[7] But what “Jacob” signifies, and what “Israel,” has been told above. In general by “Jacob” in the Word is signified what is external of the church, and by “Israel” what is internal; for every church has an external and also an internal, or is internal and also external. And as that which is of the church is signified by “Jacob” and by “Israel,” and as everything of the church is from the Lord, hence in the supreme sense both “Jacob” and “Israel” denote the Lord, “Jacob” as to the Divine natural, and “Israel” as to the Divine spiritual. Thus the external which is of the Lord’s kingdom and of His church, is “Jacob,” and the internal is “Israel”—as is further evident from the following passages, in which each is named in its own sense. In the prophecy of Jacob, then Israel:

By the hands of the Mighty One of Jacob, from thence is the shepherd, the stone of Israel (Genesis 49:24).

In Isaiah:

Hear, O Jacob, My servant, and Israel whom I have chosen; I will pour out My spirit upon thy seed, and My blessing upon thy sons; this one shall say to Jehovah, I and this one shall call himself by the name of Jacob, and that one shall write with his hand unto Jehovah, and surname himself by the name of Israel (Isaiah 44:1, 3, 5); where “Jacob” and “Israel” manifestly denote the Lord, and the “seed and sons of Jacob and Israel,” those who are in faith in Him. In the prophecy of Balaam in Moses:

Who shall number the dust of Jacob, and the number with the fourth part of Israel? (Numbers 23:10).

And again:

There is no divination against Jacob, nor sorceries against Israel; at this time it shall be said to Jacob and to Israel, What hath God wrought! (Numbers 23:23).

Again:

How good are thy tabernacles O Jacob, thy dwelling places, O Israel (Numbers 24:4-5).

And again:

There shall arise a star out of Jacob, and a scepter out of Israel (Numbers 24:17).

In Isaiah:

My glory will I not give to another. Attend to me, O Jacob, and Israel My called. I am the same; I am the first, I also am the last (Isaiah 48:11-12).

In the same:

Jacob shall enroot those who come; and Israel shall blossom and flower; and the faces of the world shall be filled with produce (Isaiah 27:6).

In Jeremiah:

Fear not thou, O Jacob My servant, and be not terrified, O Israel; for lo I have saved thee from afar (Jeremiah 30:9-10).

In Micah:

In gathering I will gather Jacob, all of thee; in assembling I will assemble the remains of Israel; I will put them together as the sheep of Bozrah (Micah 2:12).

[8] For what reason Jacob was named Israel is evident from the very words when this name was given him: “Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed.” For in the original language “Israel” means “one that contends with God as a prince,” by which is signified in the internal sense that He overcame in the combats of temptations; for temptations and combats in temptations were the means by which the Lord made His Human Divine (n. 1737, 1813, and elsewhere); and temptations and victories in temptations are what make man spiritual; for which reason Jacob was for the first time named Israel after he wrestled. (That “wrestling” denotes being tempted may be seen above, n. 4274.) It is known that the Church, or the man of the Christian Church, calls himself Israel; and yet no one in the Church is Israel but he who has become a spiritual man by means of temptations. The name itself also involves the same. That it was afterwards confirmed that Jacob should be called Israel, is evident from what follows in another chapter, where are these words:

God appeared unto Jacob again, when he came from Paddan-aram, and blessed him; and God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name; and He called his name Israel (Genesis 35:9-10).

The reason of this confirmation will be told hereafter.