3438. And Jehovah appeared to him in that night, and said. That this signifies the Lord’s perception concerning that obscurity, is evident from the signification of “Jehovah appearing and saying,” when predicated of the Lord, as being to perceive from the Divine (that by “Jehovah appearing to him” is signified from the Divine, may be seen above, n. 3367; and that “saying” denotes perceiving, n. 2862, 3395); for Jehovah was in Him; thus so long as the human was not yet glorified, the appearing of Jehovah was Divine perception, or perception from the Divine; and therefore by “Jehovah appearing to him and saying” this is signified; and from the signification of “night,” as being a state of shade or obscurity (n. 1712). By this obscurity is signified the literal sense of the Word, for relatively to the internal sense this is as shade to light.

[2] A few words shall be said in order that it may be further known how the case is with the literal sense of the Word. Relatively to the literal sense, the internal sense is like the interior or celestial and spiritual things of a man relatively to his exterior or natural and bodily things, his interiors being in the light of heaven, and his exteriors in the light of the world. What the difference is between the light of heaven and the light of the world, consequently between what is of the light of heaven and what is of the light of the world, may be seen above (n. 1521-1533, 1619-1632, 1783, 1880, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3341, 3413), namely, that it is like the difference between the light of day and the shade of night.

Man, being in this shade, and not being willing to know that in truth from the Lord there is light, cannot believe otherwise than that his shade is light, and also on the other hand that the light is shade; for he is like a bird of night, which as it flies in the shade of night thinks that it is in the light but when in the light of day, that it is in the shade. For with such a person the internal eye (that is, the understanding), by which man sees interiorly, has been formed no differently than this, because he has not formed it differently; for he opens it when he looks downward, that is, to worldly and bodily things, and shuts it when he should look upward, that is, to spiritual and heavenly things. With such persons the case is the same in respect to the Word-that which appears in its literal sense they believe to be of light; but that which appears in the internal sense they believe to be of shade (for the Word appears to everyone in accordance with his quality); the fact being that relatively to its literal sense the internal sense of the Word is as the light of heaven to the light of the world (n. 3086, 3108); that is, as the light of day to the light of night.

[3] In the internal sense there are singulars, myriads of which together make one particular that is presented in the literal sense; or what is the same, in the internal sense there are particulars, myriads of which together make in the literal sense one general; and it is this general that is seen by man, but not the particulars which are in it and which constitute it. Nevertheless the order of the particulars in the general is apparent to man, but in accordance with his quality; and this order is the holiness that affects him.

3195. And he dwelt in the land of the south. That this signifies consequently in Divine light, is evident from the signification of “dwelling,” as being to live (see n. 1293), and as being predicated of good (n. 2268, 2451, 2712); and from the signification of the “land of the south,” as being Divine light; for the “south” signifies light, and indeed the light of intelligence, which is wisdom (n. 1458); but the “land of the south” signifies the place and state where this light is; so here, that “Isaac came from coming from Beer-lahai-roi, and he dwelt in the land of the south,” signifies that Divine good rational, because born from Divine truth, was in Divine light.

[2] In the Word frequent mention is made of “light,” and by this in the internal sense is signified the truth which is from good; but in the supreme internal sense there is signified the Lord Himself, because He is good and truth itself. Moreover there actually is light in heaven, but infinitely brighter than the light on earth (seen. 1053, 1117, 1521-1533, 1619-1632); and in this light spirits and angels see one another, and by means of it is displayed all the glory which is in heaven. In regard to its lucidity, this light does indeed appear like the light in the world; but still it is not like it, for it is not natural, but spiritual, having in it wisdom; so that it is nothing else than wisdom which so shines before the eyes of the angels; and therefore the wiser the angels are, the brighter is the light in which they are (n. 2776). Moreover this light illumines the understanding of man, especially that of a regenerate man; but it is not perceived by man so long as he is in the life of the body, because of the light of the world, which then is regnant.

Moreover the evil spirits in the other life see one another, and also see many representatives which exist in the world of spirits, and this indeed they do from the light of heaven; but their lumen is such as proceeds from a fire of coals, for the light of heaven is changed into such a lumen when it comes to them.

[3] As regards the very origin of light, this has been from eternity from the Lord alone; for Divine good itself and Divine truth, from which light comes, is the Lord. The Divine Human, which was from eternity (John 17:5), was this light itself. And whereas this light could no longer affect the human race, which had removed itself so far from good and truth, thus from light, and had cast itself into darkness, therefore the Lord willed to put on by birth the human itself; for thus He could illumine not only the rational but also the natural things of man; for He made both the rational and the natural in Himself Divine, in order that He might also be a light to those who were in such gross darkness.

[4] That the Lord is light, that is, good itself and truth itself, and that thus from Him is all intelligence and wisdom, consequently all salvation, is evident from many passages in the Word, as in John:

In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men. John came to bear witness of the light; he was not that light, but came that he might bear witness of the light. That was the true light which enlighteneth every man that cometh into the world (John 1:1, 4, 7-9).

The “Word” was the Divine truth, thus the Lord Himself as to the Divine Human, concerning which it is said that “the Word was with God, and God was the Word.”

[5] In the same Evangelist:

This is the judgment, that light is come into the world, but men loved the darkness rather than the light (John 3:19); where “light” denotes the Divine truth. Again:

Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12).

Yet a little while is the light with you; walk while ye have the light, lest darkness seize upon you; while ye have the light, believe in the light, that ye may be sons of light (John 12:35-36).

He that seeth Me seeth Him that sent Me; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:45-46).

In Luke:

Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the Gentiles, and the glory of Thy people Israel (Luke 2:30-32).

This is the prophecy of Simeon concerning the Lord when he was born.

[6] In Matthew:

The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, did light spring up (Matthew 4 Isaiah 9:2);

from which passages it is very plain that the Lord as to the Divine good and truth in the Divine Human, is called “light.” Also in the prophecies of the Old Testament, as in Isaiah:

The light of Israel shall be for a fire, and His Holy One for a flame (Isaiah 10:17).

I Jehovah have called thee in righteousness, and I will give thee for a covenant of the people, for a light of the Gentiles (Isaiah 42:6).

I have given thee for a light of the Gentiles, that thou mayest be My salvation, unto the end of the earth (Isaiah 49:6).

Again:

Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee. The gentiles shall walk to thy light, and kings to the brightness of thy rising (Isaiah 60:1, 3).

[7] That all the light of heaven, consequently wisdom and intelligence, is from the Lord, is thus taught in John:

The holy city New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband, hath no need of the sun, neither of the moon, to shine in it; the glory of God will enlighten it, and the Lamb is the lamp thereof (Revelation 21:2, 23).

Again, speaking of the same:

There shall be no night there, and they need no lamp, neither light of the sun, for the Lord God giveth them light (Revelation 22:5).

[8] Again in Isaiah:

The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee an everlasting light, and thy God thy glory; thy sun shall no more go down, neither shall thy moon withdraw itself, for Jehovah shall be thine everlasting light (Isaiah 60:19-20).

“The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee” denotes that this will be the case with the things not of natural, but of spiritual light, which is signified by “Jehovah being an everlasting light.” That “Jehovah” as mentioned here and elsewhere in the Old Testament, is the Lord, may be seen above (n. 1343, 1736, 2156, 2329, 2921, 3023, 3035).

[9] And that He is the light of heaven He also manifested to the three disciples, Peter, James, and John, at his transfiguration, when:

His face did shine as the sun, and His raiment became as the light (Matthew 17:2).

His “face as the sun” was the Divine good; His “raiment as the light” was the Divine truth. Hence it may be known what is meant by the expression in the benediction:

Jehovah make His faces shine upon thee, and be merciful unto thee (Numbers 6:25).

That the “faces of Jehovah” are mercy, peace, and good, may be seen above (n. 222, 223); and that the “sun” is the Divine love; thus that it is the Divine love of the Lord which appears as a sun in the heaven of angels, may also be seen above (n. 30-38, 1053, 1521, 1529-1531, 2441, 2495).