6299. 'Saying, In you will Israel bless, saying, May God make you as Ephraim and as Manasseh' means so that its own spiritual may reside in the truth of the understanding and the good of the will. This is clear from the representation of 'Israel' as spiritual good, dealt with in 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5873; and from the representation of 'Ephraim' as truth belonging to the understanding, and of 'Manasseh' as good belonging to the will, both dealt with above. So that the spiritual, which is 'Israel', may reside in them is what the words 'In you will he bless' and 'May God make you' mean.

[2] What this really means - that the spiritual, represented by 'Israel', may exist within the truth of the understanding and the good of the will, which are 'Ephraim and Manasseh' - is that the spiritual good represented by 'Israel' is the spiritual part of the internal Church, whereas the truth and good represented by 'Ephraim and Manasseh' are part of the external Church, see above in 6296. So that what is internal may be the internal part of the Church it must of necessity reside in the external part of it, for the external serves as the foundation on which the internal must stand and is the receptacle into which the internal must flow. For this reason the natural, which is the external, must of necessity be regenerated, for if it is not, the internal has no foundation or receptacle; and if it has no foundation or receptacle it is completely destroyed. This then is what is meant by 'its own spiritual may reside in the truth of the understanding and the good of the will'.

[3] Let the following example serve to shed light on this particular matter. The actual affection that charity arouses, that is to say, the calm and blissful feeling a person enjoys when he does good to his neighbour without thought of any reward, is the internal aspect of the Church. But willing it and doing it out of concern for truth, that is, because the Word prescribes it, are the external aspect of the Church. If the natural or the external is not in accord, that is, does not will or perform that action because it sees no reward and so nothing for itself in it - for such self-interest resides in the natural or external man through heredity and his own actions - the internal has no foundation or receptacle in harmony with it. Instead it has that which either turns aside, perverts, or smothers its inflow, and for that reason the internal is destroyed. That is to say, it is closed and blocked off, so that nothing from heaven can come through by way of the internal into the natural, apart from some ordinary degree of light through chinks all around which enables the person to think, will, and speak. But that ability acts in accord with what is in the natural, thus in favour of what is evil and false opposing what is good and true, to which end it makes that ordinary degree of spiritual light flowing in through the chinks all around subservient to itself.

3192. 'And the servant took Rebekah and went' means that natural Divine Good did the introducing. This is clear from the meaning of 'the servant' as natural Divine Good, as above in 3184, and from the meaning of 'taking Rebekah and going' as introducing, that is to say, bringing to 'Isaac', who is the Divine Good in the Rational, as becomes clear without further explanation. The implications of this are that truth from the natural could not be raised up to good in the rational except by means of natural Divine Truth and natural Divine Good. Natural Divine Truth, which is called 'the man', was to point the way and lead; natural Divine Good, which is referred to as 'the servant', was to bring truth from the natural and introduce it to the good in the rational. To use a comparison, they are like two wings which raise up the possessor of them. These matters cannot be explained any more fully or intelligibly here. One must first know what natural Divine Truth is, and what natural Divine Good is; and these are referred to later on in the internal sense where Joseph is the subject.