5081. Against his two courtministers. That this signifies that it averted itself from the sensuous things of the body, of both kinds, is evident from the signification of “courtministers,” who here are the butler and the baker, as being the sensuous things of both kinds (of which above, n. 5077, 5078). The sensuous things of the body, namely, the sight, hearing, smell, taste, and touch, are as it were ministers of the court relatively to the interior man, who is their lord the king; for they minister to him, so that from the things in the visible world and in human society he may come into the teachings of experience, and may in this way acquire intelligence and wisdom. For man is not born into any knowledge, still less into any intelligence or wisdom, but only into the capability of receiving and becoming imbued with them. This is effected in two ways, namely, by an internal way, and by an external way. By the internal way flows in what is Divine, by the external way flows in what is of the world. These meet within man, and then insofar as he suffers himself to be enlightened by what is Divine, he comes into wisdom. The things which flow in by the external way, flow in through the sensuous things of the body; although they never flow in of themselves, but are called forth by the internal man to serve as a plane for the celestial and spiritual things which flow in by the internal way from the Divine. From this it is evident that the sensuous things of the body are like the ministers of a court. In general, all exterior things are ministers relatively to interior things. Relatively to the spiritual man the whole natural man is nothing else.

[2] In the original language the term here used means a minister, courtier, chamberlain, or eunuch; in the internal sense it signifies, as here, the natural man as to good and truth, but specifically the natural man as to good; as in Isaiah:

Let not the son of the stranger, that cleaveth to Jehovah, speak, saying, Jehovah will surely separate me from His people; neither let the eunuch say, Behold I am dry wood. For thus hath said Jehovah to the eunuchs that keep My sabbaths, and choose that wherewith I am delighted, and are holding My covenant; I will give them in My house and within My walls a place and a name, a good better than sons and daughters; I will give them a name of eternity that shall not be cut off (Isaiah 56:3-5);

here a “eunuch” denotes the natural man as to good, and the “son of the stranger” the natural man as to truth; for the church of the Lord is external and internal, and they who are of the external church are natural, while they who are of the internal church are spiritual. They who are natural, and yet are in good, are “eunuchs,” and they who are in truth are the “sons of the stranger;” and as the truly spiritual or internal are to be found only within the church, therefore also by the “sons of the stranger” are signified those who are outside the church, or the Gentiles, and yet are in truth according to their religiosity (n. 2049, 2593, 2599, 2600, 2602, 2603, 2861, 2863, 3263); and by “eunuchs,” those who are in good.

2861. It came to pass after these words. That this signifies the things done relating to those who are within the church, is evident from the signification of “words,” as being actual things. In the original language things are called “words;” and thus “after these words” means after the things done. In what precedes, from verse 13 (Genesis 22:13) to this verse, the salvation of the spiritual by the Lord’s Divine Human is treated of, and indeed those who are in good within the church. These are they who can be truly spiritual, because they have the Word, and thus the truths of faith. By truths of doctrine conjoined with good of life, man becomes spiritual. All spiritual quality is from this. But the nations without the church, because they have not the Word, and thus not the truths of faith, so long as they live in the world, although in the good of charity, are still not truly spiritual until they have been instructed in the truths of faith. And as most of these nations cannot be instructed in the world, those who have lived in mutual charity and in obedience are of the Lord’s providence and mercy instructed in the other life, and then receive the truths of faith easily, and become spiritual. (That the state and lot of these nations is such in the other life, may be seen above, n. 2589-2604.)

[2] As those within the church who are saved by the Lord’s Divine Human are treated of in what precedes, in the things which follow to the end of this chapter those out of the church who are saved are treated of, and are signified by those who were born to Nahor, Abraham’s brother, from Milcah his wife and Reumah his concubine: this also follows in the series. He who has not become acquainted with the internal sense of the Word would suppose that these things relate merely to the genealogy of the house of Terah, being given on account of Rebekah who became Isaac’s wife, and also on account of Bethuel, whose two granddaughters, Leah and Rachel, became Jacob’s wives. But as has been very often said and shown, all the names in the Word signify actual things (n. 1224, 1264, 1876, 1888); and unless they signified such things, the Word would not be Divine, but worldly. From this it is also evident that these things which follow relate in series to the Lord’s spiritual church, but to that which is among the Gentiles; and this through Nahor, Abraham’s brother, in order that those who are in brotherhood from good may be signified (as follows, n. 2863).