5005. And no man of the men of the house was there in the house. That this signifies that it was without the aid of anyone is evident from the fact that hereby is signified that he was alone; and because in the internal sense by “Joseph” is signified the Lord, and how He glorified His internal Human, or made it Divine, by these words is signified that He did this without the aid of anyone. That the Lord made His Human Divine by His own power, thus without the aid of anyone, may be seen from the fact that because He was conceived of Jehovah, the Divine was in Him, and thus the Divine was His; and therefore when He was in the world, and made the Human in Himself Divine, He did this from His own Divine, or from Himself. This is described in Isaiah in the words:

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is honorable in His apparel, marching in the multitude of His strength? I have trodden the wine-press alone; and of the peoples there was no man with Me. I looked but there was no one helping; and I was amazed, but there was no one upholding; therefore Mine own arm brought salvation to Me (Isaiah 63:1, 3, 5).

And again in the same prophet:

He saw that there was no man, and was as it were amazed that there was no one interceding; therefore His own arm brought salvation to Him; and His righteousness stirred Him up. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head (Isaiah 59:16-17.

(That the Lord by His own power made the Human in Himself Divine may be seen above, n. 1616, 1749, 1755, 1812, 1813, 1921, 1928, 1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043, 3141, 3381, 3382, 3637, 4286)

1749. I will not take aught that is thine. That this signifies that in celestial love there was nothing of the kind, may be seen from the fact that it was Abram who said that he would not take aught from the king of Sodom. Abram represented the Lord, now victorious, and thus the things which were of celestial love, which He procured to Himself by the victories; and the king of Sodom represented evil and falsity, from which there was nothing in the Lord as a victor, or in celestial love.

[2] What is meant by these things in the internal sense cannot be made evident unless it be known how the case is in the other life. With evil and infernal spirits there reigns the love of self and of the world. Hence they think that they are the gods of the universe, and that they can do much. When they are vanquished, although they perceive that they can do nothing at all, there still remains the notion of power and dominion; and they think that they can contribute much to the Lord’s power and dominion, and therefore in order that they may reign together with the good spirits, they offer them their services. But as the things by which they think that they can effect anything are nothing but evil and falsity; and in the Lord, or in celestial love, there is nothing but good and truth, the king of Sodom, by whom such are represented, is here told in reply that there was nothing of the kind in the Lord, or that the Lord had no power from evil and falsity.

[3] Dominion from evil and falsity is altogether contrary to dominion from good and truth. Dominion from evil and falsity consists in desiring to make all slaves; dominion from good and truth in desiring to make all free. Dominion from evil and falsity consists in destroying all; but dominion from good and truth in saving all. From which it is evident that dominion from evil and falsity is of the devil, and that dominion from good and truth is of the Lord. That the two kinds of dominion are altogether contrary to each other may be seen from the Lord’s words in Matthew 12:24-30; also from His saying that no one can serve two masters (Matthew 6:24; Luke 16:13).