3017. And Jehovah blessed Abraham in all things. That this signifies when all things were disposed by the Lord into Divine order, or what is the same, when the Lord had disposed all things into Divine order, is evident from the fact that “Jehovah” is the Lord as to the Divine Itself (see n. 1343, 1736, 1815, 2004, 2005, 2018, 2025, 2921); and that in this case Abraham represents the Lord as to the Divine Human (n. 2833, 2836); and therefore when it is said that “Jehovah blessed Abraham in all things,” in the internal sense is meant that the Lord from the Divine Itself in His Human disposed all things into Divine order; for to “bless,” when said of the Lord’s Human, signifies these things. For to “be blessed,” when predicated of man, means to be enriched with spiritual and celestial good (see n. 981, 1096, 1420, 1422); and he is enriched with it when the things in him are disposed by the Lord into spiritual and celestial order, thus into the image and likeness of Divine order (n. 1475); the regeneration of man being nothing else. But what is meant when it is said that all things were disposed by the Lord into Divine order in His Human, is evident from what follows in this chapter, namely, that His Divine rational, represented by Isaac, which was conceived from the Divine Good represented by Abraham, and was born of the Divine Truth represented by Sarah, was now disposed into such Divine order that Divine truths from the Human itself could be conjoined with it. These are the arcana contained in this chapter in the internal sense, concerning which the angels have clear light from the Lord. For in the light of heaven these things are open as in clear day; whereas in the light of the world in which man is, scarcely anything is so, except something in an obscure manner with one who is regenerate, for he also is in some light of heaven.

1736. That the Lord is Jehovah, who is here called “God Most High,” is plainly evident from the Word.

In Isaiah:

Jehovah Zebaoth is His name, and thy Redeemer, the Holy One of Israel; the God of the whole earth is He called (Isaiah 54:5); where it is plain that the Redeemer and the Holy One of Israel, who is the Lord alone, is “Jehovah Zebaoth” and “the God of the whole earth.” Again:

Thus said Jehovah thy Redeemer, the Holy One of Israel, I am Jehovah thy God (Isaiah 48:17).

Again:

I do help thee, saith Jehovah, thy Redeemer, the Holy One of Israel (Isaiah 41:14).

The expressions “the Holy One of Israel,” and “the God of Israel” occur many times. That the Lord is the Holy One of Israel and the God of Israel is clearly evident in that:

They saw the God of Israel, and there was under His feet as it were a work of sapphire stone, and as it were the substance of heaven for clearness (Exodus 24:10).

[2] No other was acknowledged and called Jehovah by the Jewish Church, for it worshiped the one God Jehovah, and this was the more fully the case for the reason-which was unknown to most of them-that all the rites of that church represented the Lord, and all the things of the Word in the internal sense were significative of Him.

In Isaiah:

He will swallow up death forever; and the Lord Jehovih will wipe away the tear from off all faces. And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us; this is Jehovah, we have waited for Him; let us exult and be glad in his salvation (Isaiah 25:8-9);

treating of the coming of the Lord.

[3] In the same:

Behold the Lord Jehovih will come in strength, and His arm shall rule for Him. He shall feed His flock like a shepherd, He shall gather the little lambs in His arm, He shall carry them in His bosom, He shall lead the sucklings (Isaiah 40:10-11).

Here the Lord is plainly spoken of, who is “the Lord Jehovih.” That He “shall come in strength,” and “His arm rule for Him,” signifies that He would conquer the hells by His own power; to “feed His flock, gather the little lambs in His arm, carry them in His bosom, and lead the sucklings,” are predicated of His love or mercy.

[4] Again:

Thus said Jehovah that created the heavens, God Himself that formed the earth and made it, He established it, He created it not an emptiness, He formed it to be inhabited: I am Jehovah, and there is none else. Am not I Jehovah, and there is no God else besides Me? a just God, and a Saviour, there is none besides Me. Look unto Me and be saved, all the ends of the earth; for I am God, and there is none else (Isaiah 45:18, 21-22).

Here the Lord is manifestly spoken of as being alone Jehovah and God. That to “create the heavens and form the earth” is to regenerate, thus that the Creator of heaven and earth is the Regenerator, may be seen above at n. 16, 88, 472, and elsewhere; and therefore the Lord is often called the Creator, Former, and Maker.

[5] Again:

Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us. Thou, O Jehovah, art our Father, our Redeemer, Thy name is from everlasting (Isaiah 63:16).

Here the Lord is plainly meant, who alone is the “Redeemer.”

In Moses:

Take heed of His face, and hear His voice, provoke Him not, for He will not bear your transgression, for My name is in the midst of Him (Exodus 23:21). That “name” means essence, see above (n. 144, 145); and “in the midst” means the inmost (n. 1074).

[6] In Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6),

plainly said of the Lord.

In Jeremiah:

Behold the days come that I will raise unto David a righteous offshoot, and He shall reign a King, and shall act intelligently, and shall do judgment and justice in the earth; in His days Judah shall be saved, and Israel shall dwell in confidence; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jeremiah 23:5-6),

plainly meaning the Lord.

In Zechariah:

Jehovah shall be King over all the earth; in that day there shall be one Jehovah, and His name one (Zech. 14:9),

plainly speaking of the Lord. The “name” denotes the essence.