4189. And now come, let us make a covenant, I and thou, and let it be for a witness between me and thee. That this signifies the conjunction of the Divine natural with the goods of works, in which are they who are aside, or the Gentiles, is evident from the signification of a “covenant,” as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021); from the representation here of Laban, who is “I,” as being the goods of works, as shown in what follows; and from the representation of Jacob, who here is “thou,” as being the Divine natural.

[2] That by “Laban” are here signified the goods of works in which are those who are aside, or the Gentiles, is for the reason that as Laban is now separated from Jacob (that is, mediate good from the good Divine of the natural), he can no longer represent mediate good; but as he had served for a means, he therefore represents some good, and indeed good that is aside, or collateral good. Before Laban had been thus conjoined with Jacob, he represented collateral good (see n. 3612, 3665, 3778), and accordingly good that is aside, the nature of which will be stated in what follows. It is similar with Laban as with Lot and Ishmael. So long as Lot was with Abraham, he represented the Lord as to the external sensuous man (n. 1428, 1434, 1547, 1597, 1598, 1698); but when he had been separated from Abraham, he represented those who are in external worship, but yet in charity (n. 2317, 2324, 2371, 2399), and also several states of the church successively (n. 2422, 2459).

[3] It was so with Ishmael: so long as he was with Abraham, he represented the Lord’s first rational (n. 1893, 1949-1951); but when he was afterwards separated, he represented those who are called the spiritual (n. 2078, 2691, 2699, 3263, 3268). Such also is the case with Laban. The reason is, that although a separation has been made, conjunction still remains, but not that which existed before. It is for this reason that Laban here and in what now follows represents the goods of works, such as are with those who are aside, that is, with the Gentiles. The Gentiles are said to be aside, or in collateral good, because they are outside of the church. Those within the church who are in truth and good are not in a collateral line, but in the direct line, for they have the Word, and through the Word they have direct communication with heaven, and through heaven with the Lord; but not so the Gentiles, for these have not the Word, and know not the Lord. For this reason they are said to be aside. Those Gentiles are meant who are in the goods of works, that is, who are in externals within which there is the good of charity. These are what are called the “goods of works,” but not “good works;” for good works may exist without having goods within, but not so the goods of works.

2699. For I will make him a great nation. That this signifies the spiritual church, is evident from the signification of a “great nation,” as being the spiritual church, which will receive the good of faith (see above, n. 2669). It is said a “great nation,” because the spiritual kingdom is the Lord’s second kingdom (spoken of also in the same number). As the man of the spiritual church is represented by Ishmael, so also is the spiritual church itself represented by him, and also the Lord’s spiritual kingdom in the heavens; for the image and likeness of the one is in the other. The first state after desolation was described in the preceding verse, which was a state of consolation and of the hope of help. Their second state after desolation is described in this verse, which is a state of enlightenment and of refreshment therefrom.

[2] As these states are unknown in the world, for the reason as before said that at this day few are being regenerated, we may describe the state of those who are being regenerated in the other life, where it is most fully known. Those who have been in vastation or desolation there, after being comforted by the hope of help, are elevated by the Lord into heaven, thus from a state of shade which is a state of ignorance, into a state of light which is a state of enlightenment and of the refreshment therefrom, thus into a joy that affects their inmosts. It is actually light into which they come, of such a quality as to enlighten not only their sight, but also their understanding at the same time; and how much this light refreshes them may be seen from the opposite state, from which they have been delivered. Some who had been of an infantile disposition and of simple faith, then appear to themselves in white and shining garments; some with crowns; some are taken around to various angelic societies, and are everywhere received with charity as brethren; and whatever of good is gratifying to their new life is shown them: to some it is given to see the immensity of heaven, or of the Lord’s kingdom, and at the same time to perceive the blessedness of those who are there; besides innumerable other things which cannot be described. Such is the state of the first enlightenment, and of the refreshment therefrom with those who come out of desolation.