2979. Abraham buried Sarah his wife. That this signifies that they received from the Lord truth conjoined with good, is evident from the signification of “burying,” as being to regenerate (see n. 2916, 2917; that man is regenerate when he has received from the Lord truth conjoined with good will be shown presently); from the representation of “Abraham,” as being the Lord (of which often before); and from the representation of “Sarah as a wife,” as being truth conjoined with good (see n. 2063, 2065, 2507).

[2] With the regeneration of the spiritual man the case is this. He is first instructed in the truths of faith, and then he is held by the Lord in the affection of truth. The good of faith, which is charity toward the neighbor, is at the same time insinuated into him, but in such a way that he is scarcely aware of it; for it lies hidden in the affection of truth, and this to the end that the truth which is of faith may be conjoined with the good which is of charity. As time goes on, the affection of truth which is of faith increases, and truth is regarded for the sake of its end, that is, for the sake of good, or what is the same, for the sake of the life, and this more and more. Thus is truth insinuated into good, and when this takes place the man imbues himself with the good of life according to the truth that has been insinuated; and so he acts or seems to himself to act from good. Previous to this time, the truth of faith was principal, but afterwards the good of life becomes so.

[3] When this is the case the man is regenerate; but he is regenerate according to the quality and the amount of the truth that has been insinuated in good; and when truth and good act as one, he is regenerate according to the quality and the amount of the good: such is the case with all regeneration. Regeneration is effected to the end that man may be received into heaven. Heaven is nothing else than the marriage of truth and good, and of good and truth (see n. 2508, 2618, 2728, 2729); and if the marriage of truth and good be not formed with a man, he cannot be in the heavenly marriage, that is, in heaven.

2618. And Jehovah did unto Sarah. That this signifies the state of unition, namely, of the Lord’s Divine spiritual in His Divine celestial, is evident from the signification of “doing,” when predicated of the Lord’s Divine, as being the sum total of the effect, consequently the state; and from the signification of “Jehovah,” and also of “Sarah” (concerning which see above, n. 2616). As regards the state of unition of the Lord’s Divine spiritual in His Divine celestial, this is the very marriage itself of good and truth, from which comes the heavenly marriage; and this marriage is the Lord’s kingdom in the heavens and on earth. For this reason the Lord’s kingdom is so frequently in the Word called a “marriage,” and is compared to a marriage. The reason (a secret one) is that all conjugial love (and through this all celestial and spiritual love) comes from the marriage of Divine good and truth, and of Divine truth and good, in the Lord. What further arcana are enfolded in these words: that “Jehovah visited Sarah as He had said,” and that “Jehovah did unto Sarah as He had spoken,” cannot be declared, because they are inexpressible; for they comprise the very state itself of the unition of the Lord’s Divine with His Human. Appearances of this are presented by the Lord before the angels by means of heavenly lights, and are illustrated by means of ineffable representations; but they cannot be presented before men, because it would have to be done by means of such things as belong to the light of the world, into which such arcana do not fall; nay, by a description based on such things they become more obscure.