3085. In these two verses is described the affection of truth as to origin, as to quality, and as to the first of initiation; as to origin, by the words, “Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother,” by which in the internal sense is set forth all the origin of this affection (as may be seen, n. 3077, 3078); as to quality, by the words, “her pitcher was upon her shoulder; and the damsel was exceeding good to look upon,” by which is described the quality (see n. 3079-3081); as to the first of initiation, by the words, “she went down to the fountain, and filled her pitcher, and came up” (as may be seen, n. 3082-3084).

[2] But as before said, these things are not only beyond ordinary apprehension, but are also beyond that of more cultivated men-that is to say, such things as are contained in the internal sense in this chapter and in some that follow. The reason of this is that it scarcely enters the mind of anyone that there is a continual Divine influx through the internal man into the external; that is, an influx of celestial and spiritual things through the rational man into the natural, or what is the same, into the natural things of the external man; and that by this influx truths are continually called forth from the natural man, are elevated, and are implanted in the good which is in the rational. As it is not known that this takes place, how should all the process be known, and in what manner it is effected; a process of wisdom so great (because from the Divine) that it can never be explored as to a ten-thousandth part; the things that can be seen being only the most general?

[3] And as such is the case, let no one wonder that the things here contained in the internal sense cannot be described to the apprehension, and that what are described transcend the apprehension; for they treat of this process and describe it. And besides, the internal sense is principally for the angels; and this in order that through the Word there may be communication between heaven and man; and by the angels such things as are referred to above are accounted as things most delightful, because heavenly food is nothing else than all that which is of intelligence and wisdom; and to them the blessedness of wisdom and intelligence is whatever treats of the Lord.

3019. Abraham said unto his servant, the elder of his house. That this signifies the arrangement in order and influx of the Lord in His natural, which is the “servant the elder of the house,” is evident from the signification here of “saying” as being to command, because it is said to a servant; and as the subject here treated of is the disposition by the Divine of the things that are in the natural man; “to say” denotes to arrange in order and to flow in; for all that is done in the natural or external man is arranged in order by the rational or internal man, and is effected by influx. That the “servant the elder of the house” is the natural, or the natural man, is evident from the signification of “servant,” as being that which is lower and which serves what is higher; or what is the same, that which is outer and serves what is inner (see n. 2541, 2567). All things that are of the natural man, such as memory-knowledges of whatever kind, are nothing but things of service; for they serve the rational by enabling it to think equitably and will justly. That the “elder of the house” is the natural man, may be seen from what follows.