8409. As “flesh” signifies one’s own in both senses, in the supreme sense the Lord’s Divine own, which is His Divine Human, thus the good of His love toward the universal human race; therefore “flesh” in the sense which has reference to man denotes one’s own made alive by the Lord’s own, that is, it denotes the Lord’s own with man, thus the good of love to Him. (On the signification of “flesh” in this sense, see n. 3813, 7850.) But in the opposite sense, “flesh” denotes man’s own, thus the evil of the love of self, and from this the cupidities or concupiscences of this love (n. 999, 3813). (That man’s own is nothing but evil, see n. 210, 215, 694, 874-876, 987, 1023, 1044, 1047, 3812, 5660, 5786) That “flesh” denotes man’s own, thus evil of every kind, is further evident from the following passages in Isaiah:

I will feed thine oppressors with their flesh, and they shall be drunken with their blood, as with new wine (49:26);

“to feed with flesh” denotes to be gorged with their own evil.

[2] In Jeremiah:

Cursed is the man that trusteth in man, and maketh flesh his arm, but his heart departeth from Jehovah (17:5);

“to make flesh his arm” denotes to trust in his own power; and therefore in Isaiah 9:20, “to eat the flesh of his arm” denotes to trust in himself. Again in Isaiah:

Egypt is a man, and not God; and his horses flesh, and not spirit (31:3);

“the horses of Egypt” denote memory-knowledges from a perverted understanding (n. 6125); “flesh” denotes what is dead; “spirit,” what is alive; therefore the sons of Egypt are said to be “great in flesh” (Ezekiel 16:26). What is “dead” is so called from evil, for spiritual death is from evil; and what is alive is so called from good, for spiritual life is from good.

[3] Hence it is that “flesh” and “spirit” in the Word are opposed to each other, as in John:

That which is born from the flesh is flesh, and that which is born of the spirit is spirit (John 3:6).

It is the spirit that maketh alive, the flesh profiteth nothing; the words that I speak to you are spirit, and are life (John 6:63).

Jehovah said, My Spirit shall not reprove man forever, for that he is flesh (Genesis 6:3);

here “flesh” denotes man’s own. In like manner in Matthew:

Jesus said, Blessed art thou, Simon son of Jonah, for flesh and blood hath not revealed it, but My Father who is in the heavens (Matthew 16:17).

As many as received, to them gave He power to be sons of God, to them that believe on His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (1:12-13);

“the will of the flesh” denotes one’s own of the will; “the will of man,” one’s own of the understanding; “sons of God” denote the regenerate, and they who are being regenerated are all made alive from the Lord’s own, which is “the flesh and body of the Lord,” and is the Divine good itself.

[4] As “flesh” in the opposite sense denotes man’s own, thus evil, it also denotes concupiscence, for the life of the flesh, which is the body’s own life, is nothing but the pleasure of the senses, the delight of the appetites, and concupiscence. That “flesh” denotes concupiscence, is evident from these words in Moses:

The rabble that was in the midst of the people lusted a lust, whence the sons of Israel wept again, and said, Who shall feed us with flesh? our soul is now dry, our eyes have nothing to turn to but the manna: and Jehovah said unto Moses, Say thou unto the people, Sanctify yourselves for the morrow, that ye may eat flesh, for ye have wept in the ears of Jehovah, saying, who shall feed us with flesh? for it was better with us in Egypt; Jehovah will give you flesh to eat, for a month of days, even until it come out from your nose, and it shall be a loathing to you. The flesh was yet between their teeth, before it was swallowed, when the anger of Jehovah was kindled against the people, and Jehovah smote the people with a very great plague, whence he called the name of that place “the graves of lust,” because there they buried the people that lusted (Numbers 11:4, 6, 16, 18, 20, 33-34).

From all this it is now evident what is signified by “sitting by the flesh-pot in the land of Egypt,” namely, a life according to what they like and as they had desired, thus a life of their own.

3513. And I will eat. That this signifies appropriation thus, is evident from the signification of “eating,” as being to appropriate (see n. 2187, 2343, 3168, 3503). Appropriation is effected when truths, or the knowledges of good and truth, are insinuated into the natural by means of things that are pleasant and delightful; and when these truths are adjoined to good there, there is then effected a communication with the truth and good of the rational, thus with the rational; and this communication is what is called appropriation, inasmuch as the truth and good are of the rational in the natural; for the things in the rational relatively to those in the natural are as particulars relatively to generals. It is known that from particulars there comes forth what is general, and that without particulars no general could come into existence.

The general of the particulars of the rational is that which is exhibited in the natural; and because it is a general, it appears under another form, and this according to the order of the particulars which compose it, thus according to the form thence derived. If the singulars and derivative particulars of celestial good and spiritual truth are what form the general in the natural, there then comes forth a celestial and spiritual form, and in a certain image there is represented something of heaven in every single thing of the general; but if the singulars and particulars are not those of good and truth, but of evil and falsity, which form the generals in the natural, there is then represented in an image something of hell in every single thing of the general.

[2] Such are the things which are signified by the eating and drinking in the Holy Supper, where also by “eating and drinking” is signified appropriation-namely, by “eating” the appropriation of good, and by “drinking” the appropriation of truth. If good, that is, love to the Lord and charity toward the neighbor, form the internal or rational man, and through this the external or natural man corresponding to it, then the man becomes in particular and in general an image of heaven, consequently an image of the Lord; but if contempt for the Lord and for the good and truth of faith, and hatred toward the neighbor, form the internal man, then the man becomes in particular and in general an image of hell; and especially when at the same time this is done in what is holy, for thence comes profanation. Thus it is that to those who eat and drink worthily, eternal life is appropriated; while they who eat and drink unworthily, appropriate death unto themselves.