2853. In thy seed shall all the nations of the earth be blessed. That this signifies the salvation of all who are in good, is evident from the signification of “being blessed,” as being to be enriched with celestial and spiritual good (see n. 981, 1096, 1420, 1422); here, to be saved, because spoken of those who are saved (that “to be blessed” has a comprehensive meaning is well known); from the signification of “seed,” as being the faith of charity (see n. 1025, 1447, 1610); and from the signification of the “nations of the earth,” as being those who are in good (see n. 1159, 1258-1260, 1416, 1849).

[2] Moreover in these words there is contained the following arcanum: that through the church (which is here the “earth,” n. 662, 1066, 1067, 1262) those are saved who are out of the church; for as just stated, “thy seed” denotes the faith of charity; and no others are in the faith of charity than those within the church, for the faith of charity is truth of doctrine adjoined to good of life. The case is this: The Lord’s kingdom on earth consists of all those who are in good, who though scattered over the whole earth, are still one, and as members constitute one body. Such is the Lord’s kingdom in the heavens, where the whole heaven represents one man, which is therefore also called the Grand Man (n. 684, 1276); and what is wonderful and hitherto unknown, all parts of the human body correspond to societies in heaven. And therefore it is sometimes said that some societies belong to the province of the head, some to the province of the eye, others to that of the chest, and so on, which correspondence will of the Lord’s Divine mercy be spoken of by itself.

[3] The case is the same with the Lord’s church on earth, where the church is like the heart and lungs; while those outside the church answer to the parts of the body which are supported and live from the heart and lungs. Hence it is manifest that without a church somewhere on the earth the human race could not subsist, as the body could not without the heart and lungs (see n. 468, 637, 931, 2054). From this cause it is that whenever any church is consummated, that is, becomes no church because there is no longer any charity, a new one is of the Lord’s providence always raised up; as when the Most Ancient Church called “Man” perished, a new one was created by the Lord, which was called “Noah,” and was the Ancient Church that was after the flood; and when this degenerated and became none, the Jewish and Israelitish representative Church was instituted; and when this became altogether extinct, the Lord then came into the world, and set up again a new one; and this for the purpose that there might be conjunction of heaven with the human race through the church. This is also what is signified by “in thy seed shall all the nations of the earth be blessed.”

1422. I will bless them that bless thee. That this signifies all happiness to those who acknowledge the Lord from the heart, is evident from the signification of a “blessing,” as involving all and each of the things that are from the Lord, as well those that are good as those that are true; thus celestial, spiritual, natural, worldly, and corporeal things; and because in the universal sense “blessing” embraces all these, it may be seen in each passage, from the connection, what is signified by “to bless;” for this adapts itself to the things of which it is predicated. From this it is evident that “I will bless them that bless thee,” signifies all happiness to those who acknowledge the Lord from the heart; for in the internal sense, as already said, the Lord is here treated of.

[2] Among the ancients, “to bless Jehovah,” or “the Lord,” was a customary form of speech, as is evident from the Word. Thus in David:

Bless ye God in the congregations, the Lord from the fountain of Israel (Psalms 68:26).

Again:

Sing to Jehovah, bless His name, proclaim His salvation from day to day (Psalms 96:2).

In Daniel:

Then was the secret revealed in a vision of the night; therefore Daniel blessed the God of the heavens; he said, Blessed be the name of God Himself for ever and ever, for wisdom and power are His (Daniel 2:19-20).

Of Zacharias and Simeon we also read that they “blessed God” (Luke 1:64; 2:28). Here it is evident that “to bless the Lord” is to sing to Him, to proclaim the good tidings of His salvation, to preach His wisdom and power, and thus to confess and acknowledge the Lord from the heart. They who do this cannot but be blessed by the Lord, that is, be gifted with those things which belong to blessing, namely, with celestial, spiritual, natural, worldly, and corporeal good; these, when they follow each other in this order, are the goods in which there is happiness.

[3] As “to bless Jehovah,” or “the Lord,” and “to be blessed by Jehovah,” or “the Lord,” was a common form of speech, it was therefore common also to say “Blessed be Jehovah.” As in David:

Blessed be Jehovah, because He hath heard the voice of my supplications (Psalms 28:6).

Again:

Blessed be Jehovah, for He hath made His mercy wonderful to me (Psalms 31:21).

Again:

Blessed be God, who hath not turned away my prayers, nor His mercy from me (Psalms 66:20).

Again:

Blessed be Jehovah God, the God of Israel, who only doeth wondrous things; and blessed be His glorious name for ever, and let the whole earth be filled with His glory (Psalms 72:18-19).

Again:

Blessed art Thou, O Jehovah teach me Thy statutes (Psalms 119:12).

Again:

Blessed be Jehovah, my Rock, that teacheth my hands (Psalms 144:1).

In Luke:

Zacharias, filled with the Holy Spirit, prophesied, saying, Blessed be the God of Israel, for He hath visited and wrought deliverance for His people (Luke 1:67-68).