65. And girt about the breasts with a golden girdle. That this signifies Divine good, is evident from the signification of breasts with a girdle, as being to surround the chest; breasts and a girdle are mentioned because the breasts stand out from the chest, and a girdle surrounds. The reason why Divine good proceeding from the Lord is here meant, is, that the chest in general, and the breasts in particular, have such a signification. The reason why these denote good proceeding, is, that all garments signify those things which proceed; for they are outside the body and clothe it; and the things which proceed from, are also outside the body and engird it. (That this is the case, is evident from what is shown in the work, Heaven and Hell, concerning the garments with which the angels are clothed, n. 177-182; that is to say that every one there is clothed with garments according to his affection of understanding and becoming wise, and this affection is what proceeds from them; for there is a sphere which proceeds from each angel and spirit, this being a sphere of affection, and is called the sphere of his life, and they have garments according to this sphere. That their garments are from that sphere, is not evident to their sight, but yet they know that it is so; concerning this sphere, see Arcana Coelestia 2489, 4464, 5179, 7454, 8630.)

[2] From these considerations it is evident that the Lord's garments signify the proceeding Divine, which is Divine truth united to Divine good, which fills the whole heaven, and enters into the interiors of the mind, and imparts intelligence and wisdom to him who receives it. This is what is meant by being clothed with white garments. Because proceeding Divine good is signified by the girdle with which the Lord was girded, therefore the girdle appeared to be of gold, for by gold is signified the good of love (as may be seen, Arcana Coelestia 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). The reason why breasts are mentioned instead of the chest, which was girt with the girdle is, because breasts signify spiritual love, and the chest itself the good thereof; this love is also signified by breasts in Isaiah:

"I will place thee for an eternal excellency, a joy of generation and generation. Thou shalt suck the milk of the nations, and shalt suck the breasts of kings" (60:15, 16).

Kings denote truths from good from the Lord (as may be seen above, n. 31); breasts and chest denote that good, which is the good of spiritual love.

[3] That the chest signifies the good of spiritual love is from correspondence with heaven; for the whole heaven corresponds to all things of man; the inmost or third heaven corresponds to the head; the middle or second to the chest, and the ultimate or first, to the feet. On account of such correspondence, heaven is also called the Grand Man (Maximus Homo); and because the inmost or third heaven corresponds to the head, therefore by the head is signified the good of celestial love, which is the good of love to the Lord. The reason of this is, that the good of celestial love reigns in and constitutes that heaven; and because the middle or second heaven corresponds to the chest, therefore by the chest is signified the good of spiritual love, which is the good of love towards the neighbour, because this good reigns in and constitutes that heaven. And because the ultimate or first heaven corresponds to the feet, therefore by feet is signified the good of natural from spiritual love, which is the good of faith; the reason is that, that good reigns in and constitutes that heaven. From these considerations it is clear why it is that the breasts signify spiritual love, and the chest its good. (But these things may be better understood from what is shown in the work, Heaven and Hell; especially from the articles which treat of the three heavens, n. 29-39, where it is shown, that the Divine of the Lord in the heavens is love to Him and charity towards the neighbour, see n. 13-19; that the whole heaven resembles one man, see n. 59-67; and that there is correspondence of heaven with all things of man, see n. 87-102; and in Arcana Coelestia 4938, 4939, 10087. It is permitted to adduce from that work, by way of illustration, these few things. That the chest signifies the good of spiritual love, is because within, in the chest, are the heart and lungs, and the heart from correspondence signifies celestial love and the lungs spiritual love, but the lungs fill the chest; that there is such a correspondence, see Arcana Coelestia 3383-3896, 9280, 9300; what celestial love is and what spiritual love, may be seen in the work, Heaven and Hell 23.)

1659. THE INTERNAL SENSE

The details contained in this chapter appear as if they were not representative, for the subject is merely the wars between a number of kings, and Lot's reclamation by Abram, and, towards the end, Melchizedek; so that these details do not seem to possess a single heavenly arcanum within them. Yet like all such details, these conceal very deep arcana in the internal sense which follow in a continuous sequence from the things preceding them, and also link themselves in a similar sequence to those that follow.

[2] The descriptions which precede have dealt with the Lord and the instruction He received, and also with His External Man which was to be joined to the internal by means of knowledge and cognitions. But because His external Man was such, as has been stated, that from what was inherited from the mother it had within it things which prevented their becoming joined together, things which had first to be cast out by means of conflicts and temptations before His external Man could be united to the Internal - that is, His Human Essence to the Divine Essence - this chapter therefore deals with those conflicts themselves. The latter in the internal sense are represented and meant by the wars which it describes. Within the Church it is well known that Melchizedek represented the Lord, and that the Lord is thus meant in the internal sense when Melchizedek is spoken of. From this one may also conclude that not only such details regarding Melchizedek but all others are indeed representative, for not one small word can have been written in the Word that has not been sent down from heaven and consequently in which angels do not see heavenly things.

[3] In most ancient times furthermore many things were represented by wars, which people called 'The Wars of Jehovah'. The latter meant nothing other than the conflicts fought by the Church and by those who belonged to the Church, that is, their temptations, which are nothing else than battles and wars against the evils present within themselves and so against the devil's crew who activate evils and endeavour to destroy the Church and the member of the Church. That wars in the Word have no other meaning becomes quite clear from the fact that the Word cannot have as its subject anything other than the Lord, His kingdom, and the Church, since it is Divine, not human, and consequently heavenly, not worldly. This being so the wars described in the sense of the letter cannot have any other meaning in the internal sense. This may become clearer still from what follows.