9780. And let them take unto thee olive oil. That this signifies the good of charity and of faith, is evident from the signification of “olive oil,” as being the good of celestial love (see n. 886), but here the good of spiritual love, which is the good of charity toward the neighbor and the good of faith. That this good is here signified by “olive oil,” is because it was for the luminary, that is, for the lampstand, and by the “lampstand” is signified the spiritual heaven (n. 9548). The spiritual heaven on earth is the spiritual church. “Oil,” and “the olive-tree,” in the Word signify both celestial good and spiritual good; celestial good where the subject treated of is the celestial kingdom or the celestial church, and spiritual good where it is the spiritual kingdom or the spiritual church. These kingdoms or churches are distinguished by their goods. The goods of the celestial kingdom, or of the celestial church, are the good of love to the Lord and the good of mutual love; and the goods of the spiritual kingdom, or of the spiritual church, are the good of charity toward the neighbor and the good of faith (n. 9741). These goods and the truths therefrom are treated of in the Word throughout, for the Word is the doctrine of good, because it is the doctrine of love to the Lord and of love toward the neighbor (see Matthew 22:35-40); and all good is of love, even the good of faith, for this comes forth from the good of love, and not without it.

[2] As the Word is the doctrine of good, therefore in order that the Word may be understood, it must be known what good is; and no one knows what good is unless he lives in good according to the Word; for when anyone lives in good according to the Word, then the Lord instills good into his life, from which the man perceives it and feels it, and consequently apprehends the nature of it; otherwise it does not appear, because it is not perceived. From this it can be seen in what state they are who merely know what is in the Word, and persuade themselves that it is so, and yet do not do it. They have no knowledge of good, consequently none of truth; for truth is known from good, and never without good, except as memory-knowledge devoid of life, which perishes in the other life.

[3] That “oil” and also “the olive” denote good, is evident from the passages in the Word where they are mentioned, as in Zechariah:

I saw a lampstand of gold. Two olive-trees were beside it; one on the right side of the flask, and the other on the left side thereof. These are the two sons of oil that stand beside the Lord of the whole earth (Zech. 4:2-3, 14); where “the two olive-trees,” and “the two sons of oil,” denote the good of love to the Lord, which is on His right, and the good of charity toward the neighbor, which is on His left. In like manner in John:

The two witnesses prophesied a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev 11:3-4); where “the two olive-trees and the two lampstands” denote these same goods, which, being from the Lord, are called “the two witnesses.”

[4] Again:

I heard a voice in the midst of the four living creatures, saying, Hurt not the oil and the wine (Revelation 6:6); where “the oil” denotes the good of love and charity, and “the wine,” the good and truth of faith. Again:

I will set in the wilderness the cedar of Shittah, and the myrtle, and the wood of oil (Isaiah 41:19).

They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil (Jeremiah 31:12).

The field is wasted, the land mourneth; for the grain is wasted, the new wine is dried up, the oil languisheth (Joel 1:10).

The floors are full of pure grain, and the presses overflow with new wine and oil (Joel 2:24).

I will give the rain of your land in its season, that thou mayest gather in thy grain, thy new wine, and thine oil (Deuteronomy 11:14).

[5] “Grain, new wine, and oil” are here spoken of, but that these things are not meant can be seen by everyone who considers; for the Word, being Divine, is spiritual, not worldly, and therefore it does not treat of the grain, the new wine, and the oil of the earth, insofar as these are of service to the body for foods, but insofar as they are of service to the soul; for all foods in the Word signify heavenly foods, as do the bread and the wine in the Holy Supper. What “the grain” and “the new wine” signify in the passages here quoted, may be seen above (n. 3580, 5295, 5410, 5959); from this it is evident what “the oil” signifies.

[6] The case is the same with all things spoken by the Lord while He was in the world, as when He said of the Samaritan that “he came to the man who was wounded by thieves, and bound up his wounds and poured in oil and wine” (Luke 10:33-34). Here are not meant oil and wine, but the good of love and of charity, by “oil” the good of love, and by “wine” the good of charity and of faith; for the subject treated of, is the neighbor, thus charity toward him (that “wine” has this signification, see n. 6377).

[7] In like manner what the Lord said of the ten virgins, of whom “five took their lamps and no oil with them, and five took also oil,” and that the latter were admitted into heaven, but the former rejected (Matthew 25:3-4, and following verses); “oil in the lamps” denotes the good of love and of charity in the truths of faith; “the virgins who took their lamps and no oil” denote those who hear the Word, read it, and say that they believe, and yet do no good in consequence, and if they do any good, it is not done from the love of good or of truth, but from the love of self and of the world.

[8] As “oil” signified the good of charity, therefore also the sick were anointed with oil and were healed, as we read of the Lord’s disciples, who “went forth and cast out demons, and anointed with oil them that were sick, and healed them” (Mark 6:13). And in David:

Thou wilt make fat my head with oil; my cup shall run over (Psalms 23:5); where “to make fat the head with oil” denotes to endow with celestial good.

In Moses:

Jehovah fed him with the produce of the fields; He made him to suck honey out of the rock, and oil out of the stone of the rock (Deuteronomy 32:13);

speaking of the Ancient Church; where “sucking oil out of the stone of the rock” denotes to be imbued with good through the truths of faith.

[9] In Habakkuk:

The fig-tree shall not blossom, neither shall produce be in the vines; the labor of the olive shall lie, and the fields shall yield no food (Hab. 3:17);

here neither fig-tree, nor vine, nor olive, nor fields are meant, but heavenly things to which they correspond; as also everyone is able to acknowledge from himself who acknowledges that the Word treats of such things as belong to heaven and the church, thus as belong to the soul. But they who think of nothing but worldly, earthly, and bodily things, do not see the internal things, and even do not wish to see them, for they say within themselves, What are spiritual things? What are celestial things? and so, What is heavenly food? That these are such things as belong to intelligence and wisdom they indeed know when it is so said; but that they belong to faith and love, they do not desire; for the reason that they do not imbue their life with such things, and therefore do not attain to the intelligence and wisdom of heavenly truths and goodnesses.

[10] In Ezekiel:

I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil. I clothed thee with broidered work. Thy garments were fine linen, silk, and broidered work; thou didst eat fine flour, and honey, and oil. But thou didst take thy broidered garments, and coveredst images; and didst set Mine oil and Mine incense before them (Ezekiel 16:9-10, 13, 18).

Who cannot see that in this passage are not meant garments of broidered work, fine linen, and silk, nor oil, honey, or fine flour; but Divine things which are of heaven and the church; for the subject treated of is Jerusalem, by which is meant the church; and therefore by the several things mentioned are meant such things as are of the church. That by each particular is meant some special thing of the church, is evident; for in the Word, which is Divine, there is not a word that is worthless. (That “Jerusalem” denotes the church, see n. 3654; also what is meant by “broidered work,” n. 9688; by “fine linen,” n. 5319, 9469; by “fine flour,” n. 2177; by “honey,” n. 5620, 6857; by “washing with waters,” n. 3147, 5954, 9088 and by “washing away bloods,” n. 4735, 9127)

[11] In Hosea:

Ephraim feedeth on wind, they make a covenant with the Assyrian, and oil is carried down into Egypt (Hos. 12:1).

These things are quite unintelligible unless it is known what is meant by “Ephraim,” what by “the Assyrian,” and what by “Egypt;” yet there is here described the understanding of the man of the church, which is perverted through reasonings from memory-knowledges; for “Ephraim” denotes this understanding (n. 3969, 5354, 6222, 6238, 6267); “the Assyrian,” reasoning (n. 1186); and “Egypt,” memory-knowledge (n. 9391); consequently “to carry down oil into Egypt” denotes to defile in this way the good of the church.

[12] That the Lord so often went up the Mount of Olives (Luke 21:37; 22:39), was because “oil” and “the olive” signified the good of love, as also does a “mountain” (n. 6435, 8758). The reason was that while the Lord was in the world all things respecting Him were representative of heaven; for thereby the universal heaven was adjoined to Him; wherefore whatever He did and whatever He said was Divine and heavenly, and the ultimate things were representative. The Mount of Olives represented heaven in respect to the good of love and of charity; as also can be seen in Zechariah:

Jehovah shall go forth, and fight against the nations. His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem, and the Mount of Olives shall be cleft asunder, that a part thereof shall recede toward the east, and toward the sea, with a great valley; and a part of the mountain shall recede toward the north, and a part of it toward the south (Zech. 14:3-4).

[13] Here the Lord and His coming are the subject treated of; by “the Mount of Olives” is signified the good of love and of charity; thus the church, for these goods make the church. That the church would recede from the Jewish nation, and would be set up among the Gentiles, is signified by “the mountain being cleft asunder toward the east, toward the sea, and toward the north, and the south;” in like manner as by the words of the Lord in Luke:

Ye shall be cast down outside; whereas they shall come from the east, and the west, and from the north, and the south, and shall sit down in the kingdom of God (Luke 13:28-29).

In a universal sense by “Jehovah going forth and fighting against the nations,” and by “His feet standing upon the Mount of Olives which is before the faces of Jerusalem,” is meant that the Lord from Divine love would fight against the hells; for “the nations” denote evils which are from the hells (n. 1868, 6306), and “the Mount of Olives,” on which were His feet, denotes the Divine love.

3969. And said, God hath gathered my reproach. And she called his name Joseph, saying, Let Jehovah add to me another son. That this signifies in the supreme sense the Lord as to the Divine spiritual; in the internal sense, the spiritual kingdom, or the good of faith; and in the external sense, salvation, also fructification and multiplication, is evident from the representation of Joseph in the Word (concerning which below); and from the signification of “God hath gathered my reproach,” and also of “Let Jehovah add to me another son;” for he was named “Joseph” from “gathering” and “adding.” “God hath gathered my reproach,” signifies that Rachel was now no longer barren, and thus was not “dead,” as she said of herself to Jacob (verse 1, n. 3908). For by Rachel is represented the affection of interior truth, or the interior man as to truth (n. 3758, 3782, 3793, 3819). The interior man is as it were dead as to truth and good, if the exterior or natural man does not correspond to it in respect to goods and truths (see n. 3493, 3620, 3623).

[2] These must be conjoined with each other, so as to be not two, but together one man. This conjunction cannot come forth until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths signified by the ten sons of Jacob by Leah and the handmaids; and until the good of the natural man has been conjoined with the truths therein, which conjunction is signified by the last son of Jacob by Leah, namely, by Zebulun, who was so called from “dwelling together” (n. 3960, 3961). After this conjunction has been effected, the interior man and the exterior enter into the heavenly marriage, spoken of above (n. 3952). The reason why they do not enter into it before, is a great secret; for it is the good of the interior man which then conjoins itself with the good of the exterior, and by means of this with the truth therein; and likewise the good of the interior man by means of the affection of the truth therein, conjoins itself with the good of the exterior man, and also with the truth therein; thus immediately and mediately (concerning which immediate and mediate conjunction see above, n. 3314, 3573, 3616). As the interior man is then first conjoined with the exterior, and as before this conjunction has been effected the interior man is as it were null, and thus is as it were dead (as stated above), it is therefore said, “God hath gathered my reproach.” This then is what is signified by the “reproach” which God is said to have “gathered,” that is, to have taken away, or from which He is said to have delivered her.

[3] But by the words which follow: “Let Jehovah add to me another son,” from which Joseph was named, another arcanum is signified, which is this. By Joseph there is represented the Lord’s spiritual kingdom, thus the spiritual man; for this kingdom is in every spiritual man. There are two things that constitute the spiritual man, namely, charity and faith; or what is the same, good and truth. The charity from which is faith, or the good from which is truth, is that which is represented by Joseph; and the faith in which is charity, or the truth in which is good, is that which is signified by “another son,” and is represented by Benjamin-concerning whom in Genesis 35:16-18. Thus “Joseph” is the celestial spiritual man; and “Benjamin” the spiritual celestial. What is the difference between these two may be seen from what has been very frequently said before concerning the good from which is truth, and the truth in which is good. This then is what is signified by Rachel’s other words: “Let Jehovah add to me another son.” But these arcana cannot be seen except by those who are in the charity of faith; for these are as to their interiors in the light of heaven, in which light there is also intelligence. But they cannot be seen by those who are only in the light of the world, for in this light there is not intelligence, except insofar as the light of heaven is within it. To the angels, who are in the light of heaven, these are among the most common things.

[4] From all this we can now see that by these words, “God hath gathered my reproach,” and “Let Jehovah add to me another son,” in the supreme sense is signified the Lord as to the Divine spiritual; and in the internal sense, the Lord’s spiritual kingdom, or the good of faith; for this is the spiritual in that kingdom. But that in the external sense by these words is signified salvation, also fructification and multiplication, is because this follows (see n. 3971). The Lord’s spiritual kingdom, as already repeatedly stated and shown, consists of those who are in charity and thereby in faith. It is distinct from the Lord’s celestial kingdom, for this contains those who are in love to the Lord, and thereby in charity. These constitute the third or inmost heaven; but those who are spiritual constitute the second or interior heaven.

[5] The reason why “God” is first mentioned—“God hath gathered my reproach,” and then “Jehovah”—“Let Jehovah add to me another son” is that the former name regards the ascent from truth to good, but the latter the descent from good to truth; for the spiritual man is in the good of faith (that is, in good from which there is truth); but before he becomes spiritual he is in the truth of faith (that is, in truth in which there is good); for “God” is used when the subject is truth; but “Jehovah” when it is good (n. 2586, 2807, 2822, 3921).

[6] That by Joseph is represented the Lord’s spiritual kingdom, or the spiritual man, and thus the good of faith, may also be seen from the passages in the Word where he is mentioned; as in the prophecy of Jacob, then Israel:

Joseph is the son of a fruitful one, the son of a fruitful one by a fountain, of a daughter, she marcheth upon the wall; the archers shall sorely grieve him and shall shoot at him, and shall hate him; but he shall abide in the strength of his bow; and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob; from thence is the Shepherd, the Stone of Israel; by the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth beneath, blessings of the breasts and of the womb; the blessings of thy father shall prevail over the blessings of my progenitors even to the desire of the everlasting hills; they shall be upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Genesis 49:22-26).

In these prophetic words there is contained in the supreme sense a description of the Lord’s Divine spiritual; and in the internal sense, of His spiritual kingdom. What each particular involves shall of the Lord’s Divine mercy be stated in the explication of that chapter.

[7] So in the prophecy of Moses:

To Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath; and for the precious things of the fruits of the sun, and for the precious things of the increase of the months; and for the firstfruits of the mountains of the east, and for the precious things of the everlasting hills; and for the precious things of the earth and the fullness thereof; and the good will of him that dwelt in the bush; they shall come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Deuteronomy 33:13-17).

[8] As Israel represented the Lord’s spiritual church (see n. 3305, 3654), therefore Jacob, then Israel, before his death said to Joseph:

Thy two sons, who were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon. The angel who hath redeemed me from all evil bless the lads, that my name may be named upon them, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the land (Genesis 48:5, 16).

For there are two things that constitute the spiritual church-the understanding and the will, of which the understanding is represented by Ephraim, and the will by Manasseh. From this it is evident why Joseph’s two sons were adopted by Jacob, then Israel, and were acknowledged as his own. “Ephraim” is also frequently mentioned in the Word, especially the prophetic Word, and by him is there signified the intellectual of truth and good, which belongs to the spiritual church.

[9] In Ezekiel:

Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel his companions; and take another stick and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel his companions; and join them for thee one to another, into one stick, that they both may become one in thy ¹ hand. Thus said the Lord Jehovih, Behold, ² I will take the stick of Joseph, which is in the hand of Ephraim and the tribes of Israel his companions, and I will put them with the stick of Judah, and make them one stick, and they shall be one in My hand. And I will make them one nation in the land, in the mountains of Israel, and one king shall be king to them all, and they shall be no more two nations, and they shall no more be divided into two kingdoms again (Ezekiel 37:16-17, 19, 22).

The Lord’s celestial and spiritual kingdoms are here treated of. The celestial kingdom is “Judah” (n. 3654, 3881, 3921 the end); the spiritual kingdom is “Joseph;” and it is said that these kingdoms shall not be two, but one. They were also made into one by the coming of the Lord into the world.

[10] (That the spiritual were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834.) It is the spiritual of whom the Lord speaks in John:

And other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one Shepherd (John 10:16).

This is what is signified by the “two sticks, of Judah and Joseph, which shall be joined together into one, and shall be one in the Lord’s hand.” For the celestial constitute the third heaven, which is the inmost; but the spiritual the second heaven, which is the interior; and they are there one, because the one flows into the other (that is, the celestial into the spiritual), the spiritual kingdom being as a plane to the celestial, and in this way they have been firmly co-established. For the Divine celestial in the third or inmost heaven is love to the Lord; and the celestial spiritual there is charity. This charity is the chief thing in the second or interior heaven, where the spiritual are. This shows what is the nature of the influx, and also of the coestablishment by means of the influx. “Wood” signifies good, both the good of love to the Lord, and the good of charity toward the neighbor (n. 2784, 2812, 3720). For this reason it was commanded that Judah and Joseph should be “written upon sticks of wood,” which should “become one.”

[11] So in Zechariah:

I will strengthen the house of Judah, and I will save the house of Joseph, and I will cause them to dwell, for I have mercy upon them; and they shall be as though I had not left them; for I Jehovah am their God, and I will answer them (Zech. 10:6);

here again the subject is the two kingdoms, the celestial and the spiritual (the celestial being “Judah,” and the spiritual “Joseph”), and the salvation of the spiritual.

[12] In Amos:

Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live. Seek Jehovah, and ye shall live, lest He break out like fire in the house of Joseph, and it devour, and there be none to quench it. Hate the evil, and love the good, and establish judgment in the gate; it may be that Jehovah God Zebaoth will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15); where also the spiritual are signified by “Joseph;” the “house of Israel” is the spiritual church (n. 3305, 3654); “Joseph” is the good of this church, and it is therefore said, “Jehovah said unto the house of Israel, Seek ye Me, and ye shall live, lest He break out like fire in the house of Joseph.”

[13] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up Thy might, and come and save us (Psalms 80:1-3);

here also in like manner “Joseph” is the spiritual man; “Ephraim, Benjamin, and Manasseh” are the three constituents of that church.

[14] Again:

Lift up the song and give the timbrel, the pleasant harp with the psaltery; blow the trumpet in the new moon, in the festival, on the day of our feast; for this is a statute for Israel, a judgment to the God of Jacob; he appointed it to Joseph for a testimony, when he went out against the land of Egypt; I heard a language that I knew not (Psalms 81:2-5).

That “Joseph” here is the spiritual church, or the spiritual man, is manifest from every word and expression; for in the Word there are terms that express spiritual things, and others that express celestial things, and this with uniformity throughout. In this passage there are words that express spiritual things; as “song,” “timbrel,” the “harp with the psaltery,” “blowing the trumpet in the new moon, in the festival on the day of our feast.” From this also it is manifest that the subject is the spiritual church, which is “Joseph.”

[15] In Ezekiel:

Thus said the Lord Jehovih, This shall be the border whereby ye shall inherit the land, according to the twelve tribes of Israel; the lines shall be to Joseph (Ezekiel 47:13); where the subject is the Lord’s spiritual kingdom; and it is therefore said, “the lines shall be to Joseph.” The Lord’s Divine Spiritual is that which is also called His “royalty;” for the Lord’s “royalty” is His Divine truth; and His “priesthood” is His Divine good (n. 2015, 3009, 3670). The Lord’s royalty itself is that which is represented by Joseph, in his being made king in the land of Egypt, which representation shall of the Lord’s Divine mercy be treated of in its place.

[16] As regards the Lord’s Divine Spiritual, or the Divine truth, which in the supreme sense is represented by Joseph, it is not in the Lord, but is from the Lord; for the Lord is nothing but Divine good; but the Divine truth proceeds from the Divine good. To speak comparatively, this is like the sun and its light; the light is not in the sun, but proceeds from it; or it is like a fire, the light of which is not in the fire, but proceeds from the fire. The Divine good itself is also compared in the Word to the “sun,” and to “fire,” and is likewise called the “sun” and “fire.” The Lord’s celestial kingdom lives from the good which proceeds from the Lord; but His spiritual kingdom from the truth thence derived; and therefore in the other life the Lord appears to the celestial as a sun; but to the spiritual as a moon (n. 1053, 1521, 1529-1531, 3636, 3643). Both heat and light proceed from the sun, the heat being-to speak comparatively-the good of love, which is also called celestial and spiritual heat; and the light, the truth thence derived, which is also called spiritual light (n. 3636, 3643). But within the celestial heat and spiritual light that in the other life proceed from the Lord as a sun, there are the good of love and the truth of faith, thus wisdom and intelligence (n. 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862); for all that which proceeds from the Lord is living.

[17] From this we can see what the Divine Spiritual is; and whence comes the spiritual kingdom, and the celestial kingdom; and that the spiritual kingdom is the good of faith, that is, charity, which flows in from the Lord immediately, and also mediately through the celestial kingdom. The Divine Spiritual that proceeds from the Lord is called in the Word the “spirit of truth,” and is holy truth; not being of any spirit, but of the Lord through a spirit sent by Him; as may be seen from the words of the Lord Himself in John:

When He, the Spirit of Truth, shall come, He will guide you into all the truth; for He shall not speak from Himself; but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me; for He shall take of Mine, and shall declare it unto you (John 16:13-14).

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