2669. Also the son of the handmaid I will make a nation. That this signifies the spiritual church which was to receive the good of faith, is evident from the signification of the “son of the handmaid,” and also of a “nation.” The son of the handmaid, or Ishmael, when he was in Abraham’s house, or with Abraham, represented the Lord’s first rational, as shown above (n. 2652, 2653, 2657, 2658); but now, when separated, he puts on another representation, namely, that of the spiritual church (n. 2666); in the same manner as did Lot before, who while with Abraham represented the Lord’s external man (n. 1428, 1429, 1434, 1547, 1597, 1598, 1698); but when separated from Abraham represented the external church, and the many states of that church (n. 2324, 2371, 2399, 2422, 2459; and in the whole of the nineteenth chapter of Genesis). That a “nation” signifies good may be seen above (n. 1159, 1258-1260, 1416, 1849); here the good of faith, because it is predicated of the spiritual church. Hence now “also the son of the handmaid I will make a nation” signifies the spiritual church which was to receive the good of faith, that is, charity.

[2] The Lord’s kingdom in the heavens and on earth is celestial and spiritual; and the angels are therefore distinguished into celestial and spiritual (see n. 202, 337). To the celestial angels the Lord appears as a Sun, and to the spiritual as a Moon (n. 1053, 1521, 1529-1531). In the same manner are men distinguished into celestial and spiritual. They who were of the Most Ancient Church, which was before the flood, were celestial (treated of n. 607, 608, 780, 895, 920, 1114-1125); but they who were of the Ancient Church, which was after the flood, were spiritual (treated of n. 609, 640, 641, 765). What the difference between these churches was, may be seen above (n. 597, 607); also what the difference is between what is celestial and what is spiritual (n. 81, 1155, 1577, 1824, 2048, 2069, 2088, 2227, 2507).

[3] The celestial are they of whom the Lord says:

He calleth His own sheep by name, and leadeth them out; and when He hath led out His own sheep, He goeth before them, and the sheep follow Him, for they know His voice (John 10:3-4).

But the spiritual are they of whom He says:

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 10:1 (John 10:3-4)10:16).

The good of love is what makes the celestial church, but the good of faith is what makes the spiritual church. The truth of faith does not make, but introduces.

1577. Let there be no contention, I pray, between me and thee. That this signifies that there ought to be no disagreement between the two, is evident from what has already been said. The arcana relating to the agreement or union of the internal man with the external are more than can ever be told. With no man have the internal man and the external ever been united; nor could they be united, nor can they be, but with the Lord only, for which cause also He came into the world. With men who have been regenerated, it appears as if they were united; but these belong to the Lord; for the things which agree are the Lord’s, but those which disagree are man’s.

[2] There are two things in the internal man, namely, the celestial and the spiritual, which two constitute a one when the spiritual is from the celestial; or what is the same, there are two things in the internal man, good and truth; these two constitute a one when the truth is from good; or what is also the same, there are two things in the internal man, love and faith; these two constitute a one when the faith is from love; or what is again the same, there are in the internal man two things, the will and the understanding; and these two constitute a one when the understanding is from the will. This may be apprehended still more clearly by considering the sun, from which is light. If in the light from the sun there are both heat and illuminating power, as in the springtime, all things are thereby made to vegetate and to live; but if there is not heat from the sun in the light, as in the time of winter, then all things become torpid and die.

[3] From all this it is evident what constitutes the internal man; and what constitutes the external thence appears. In the external man all is natural; for the external man itself is the same as the natural man. The internal man is said to be united to the external when the celestial spiritual of the internal man flows into the natural of the external, and makes them act as a one. As a consequence of this the natural also becomes celestial and spiritual, but a lower celestial and spiritual; or what is the same, the external man becomes celestial and spiritual, but a more external celestial and spiritual.

[4] The internal man and the external are altogether distinct, because celestial and spiritual things are what affect the internal man, but natural things are what affect the external. But though distinct, they are still united, namely, when the celestial spiritual of the internal man flows into the natural of the external, and disposes it as its own. In the Lord alone the internal man was united to the external; this is not the case in any other man, except so far as the Lord has united and does unite them. Love and charity only, or good, is what unites; and there is never any love and charity, that is, any good, except from the Lord. Such is the union that is intended in these words of Abram: “Let there be no contention between me and thee, and between my herdmen and thy herdmen.”

[5] It is said, “Between me and thee, and between my herdmen and thy herdmen,” for the case is thus: as there are two things in the internal man, namely, the celestial and the spiritual, which as before said make a one, so also are there in the external man, its celestial being called natural good, and its spiritual natural truth. “Let there be no contention between me and thee,” has reference to good, meaning that the good of the internal man should not disagree with the good of the external man; and “Let there be no contention between my herdmen and thy herdmen,” has reference to truth, meaning that the truth of the internal man should not disagree with the truth of the external man.