6434. The blessings of thy father shall prevail above the blessings of my progenitors. That this signifies that this church has spiritual good from the natural, is evident from the representation of Joseph, as being the spiritual church (see n. 6417); from the representation of Israel, here the “father,” as being spiritual good from the natural (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of Isaac and Abraham, here the “progenitors,” as being in the supreme sense the Lord’s internal Divine—“Isaac,” the internal Divine Human, or the Lord’s Divine Rational (n. 1893, 2066, 2072, 2083, 3012, 3194, 3210); and “Abraham” the Lord’s Divine Itself (n. 2011, 3251, 3439, 4615); but in the relative sense “Abraham and Isaac” denote the internal of the Lord’s kingdom and church (n. 6098, 6185, 6276). From all this it may in some measure be seen what is signified by “the blessings of thy father shall prevail over the blessings of my progenitors,” namely, that the spiritual church should have good from the natural or external man, but not from the rational or internal man; for the good of the man of the spiritual church is in the natural, nor does it go further; but the good of the celestial church is in the rational. That this is the meaning cannot possibly be known unless it is known what Israel and Abraham and Isaac represent, and also where and whence is the good of the spiritual church.

2011. For a father of a multitude of nations have I made thee. That this signifies, here as before, that all truth and the good thence derived come from Him, is evident from the signification of his being “a father,” as denoting that they are from Him; from the signification of “a multitude,” as being truth; and also from that of “nations,” as being the good thence derived (concerning which see above, n. 2005-2007). That in a more universal or more remote sense these same words signify the union of the Lord’s Human Essence with His Divine Essence, may be seen above (n. 2004); for the union of the Lord’s Human Essence with His Divine Essence is circumstanced as is that of truth with good; and the union of His Divine Essence with His Human Essence as is that of good with truth, which is reciprocal. Nay, in the Lord it was Truth itself that united itself to Good, and Good that united itself to Truth; for the Infinite Divine can be spoken of in no other way than as being Good itself and Truth itself, and therefore the human mind is in no fallacy when it thinks that the Lord is Good itself and Truth itself.