3235. 'Abraham took another wife' means a further state which the Lord, whom Abraham represents, passed through - for 'Abraham and Sarah' represented the Lord as regards the Divine Celestial, 'Abraham and Keturah' the Lord as regards the Divine Spiritual. This is clear from what has been stated and shown so far about Abraham and his wife Sarah, and from what is recorded here about Abraham and Keturah. But as it is said that Abraham here represents a further state which the Lord passed through, and that Abraham and Sarah represented the Lord as regards the Divine Celestial, whereas Abraham and Keturah did so as regards the Divine Spiritual, one needs to know what is meant by the Divine Celestial and by the Divine Spiritual. The Divine Celestial and the Divine Spiritual have to do with those people who receive the Lord's Divine, for the Lord is seen by everyone according to the character of the recipient, as becomes clear from what has been stated in 1838, 1861, and is quite evident from the fact that the Lord appears to celestial people in one way but to spiritual in another. For He appears as the sun to those who are celestial, but as the moon to those who are spiritual, 1529-1531, 1838. The Lord appears to celestial people as the sun because in them celestial love, which is love to the Lord, is present, but to spiritual people as the moon because in these spiritual love, which is charity towards the neighbour, is present. The difference is like that between the light of the sun during the daytime and the light of the moon at night, and also between the warmth of both which causes things in the ground to grow. These are what were meant in Genesis 1 by the words,

And God made the two great Lights, the greater Light to have dominion over the day, and the lesser Light to have dominion over the night. Genesis 1:16.

[2] The Lord's kingdom is in general celestial and spiritual, that is, it consists of those who are celestial and of those who are spiritual. And because the Lord's Divine appears to those who are celestial as being celestial, but to those who are spiritual as being spiritual, it is therefore said that Abraham and Sarah represented the Lord as regards the Divine Celestial, but Abraham and Keturah as regards the Divine Spiritual. But as scarcely anyone knows what the celestial is or what the spiritual, and who they are who are celestial or spiritual, please see what has been stated and shown about them already in the following places:

What the celestial is and what the spiritual, 1155, 1577, 1824, 2048, 2184, 2227, 2507.

Who celestial people are and who spiritual, 2088, 2669, 2708, 2715.

The celestial man is a likeness of the Lord and does good from love, whereas the spiritual man is an image of the Lord and does it from faith, 50-52, 1013.

Those who are celestial perceive truth from good and never indulge in reasoning about it, 202, 337, 607, 895, 1121, 2715.

With the celestial man good is implanted in the will part of his mind, but with the spiritual man in the understanding part, within which, in the case of those who are spiritual, a new will is created, 863, 875, 895, 897, 927, 1023, 1043, 1044, 2256.

From good itself those who are celestial see things without limit, but those who are spiritual, because they reason whether a thing is so, cannot reach even the furthest limit to which the light that the celestial have spreads, 2718.

Compared with those who are celestial those who are spiritual dwell in obscurity, 1043, 2708, 2715.

The Lord came into the world to save those who are spiritual, 2661, 2716, 2833, 2834.

997. That the way of the kings from the rising of the sun might be prepared. That this signifies that Divine truth from the Lord might flow in, is evident from the signification of the way of the kings, as denoting the influx of Divine truth. For way signifies influx, and kings signify truths. The reason why it is an influx of Divine truth which is meant is, that it is called the way of the kings from the rising of the sun; for by ways are signified influx, because all influx from one society to another, thus from the Lord, takes place by ways opened in the spiritual world, and because by the rising of the sun is signified where the Lord is, thus, from the rising of the sun, is from the Lord.

That the Lord is the Sun of heaven, and that hence by the sun, in the Word, is meant the Lord as to love, may be seen above (n. 401, 412, 527). That by the east, and by the rising of the sun, is meant where the Lord is (see n. 422), and that by kings are signified Divine truths (n. 29, 31, 553, 625). What is meant by these words, in a proximate sense, was mentioned above, namely, that a way might be opened from the land of Canaan, by which is signified the Spiritual of the church, to Assyria, by which is signified the Rational of the church. The river Euphrates separated and divided those lands. Hence by the way of the kings from the rising of the sun, is signified a passage from the church. That this should be opened, is meant in that sense by the water of the Euphrates being dried up.

[2] Something shall now be said concerning the influx of Divine truth from the Lord with men. From the Lord as a Sun proceed both heat and light, but the heat is Divine Good, and the light is Divine truth. The light, which is Divine truth, flows in and enters with every angel of heaven, and also with every man in the world, and gives internal sight, which is that of the understanding. For every man as to his spirit, although not as to the body, has the faculty of receiving that light, that is, of understanding Divine truth. But that faculty is opened, as the man grows up, and cultivates and forms his Rational, according to order, by sciences, and by the knowledges of good and truth. But the heat, which is Divine Good, does not flow in with angels and with man in the same way as the light, which is Divine truth. The reason is, that a man is born into evils of every kind, and evils offer opposition. Therefore these are first to be removed before the heat, which is Divine Good, can flow in; and they are removed by regarding them as sins against God, and shunning them, the Lord being implored for aid. So far, therefore, as a man thus receives Divine Good, so far he comes into the light of understanding Divine truth. For the way by which Divine truth comes into a man who is reformed is the good of the will, and thence of his life.

[3] When a man, however, is not in Divine Good, but in evil, he still has the faculty of receiving light, or of understanding Divine truth, but only so far as he is in a state separated; if he is not in a state separated then he does not so understand it. A man is in a state separated when he is kept only in the thought of the understanding, and not at the same time in the affection of his will. But in this state a man is not reformed, because that light does not then affect his life, that is to say, Divine truth is not implanted. But a man is in a state not separated, when he is kept in thought from the understanding, and at the same time in affection from the will. In this state he neither receives the light nor understands Divine truth, if he is not at the same time in Divine Good as to the affection of the will; for in this state the evils of the will, and thence the falsities of the thought, stand in the way and extinguish the light. But concerning these two states of man more will be said in the following article.

Continuation concerning the Sixth Precept:-

[4] Because conjugial love is primarily love to the Lord from the Lord, and thence also innocence, therefore conjugial love is also peace, like that which exists in the heavens with the angels. For as innocence is the very esse of all good, so peace is the very esse of all delight from good; consequently, it is the very esse of all joy between conjugial partners. Now, because all joy pertains to love, and conjugial love is the fundamental love of all the loves of heaven, therefore, peace itself dwells principally in conjugial love.

That peace is bliss of heart and soul arising from the conjunction of the Lord with heaven and the church, thus also from the conjunction of good and truth, when all dissension and combat of evil and falsity with good and truth has ceased, may be seen above (n. 365). And because conjugial love descends from these conjunctions, therefore also all the delight of that love descends and derives its essence from heavenly peace.

This peace also shines forth as heavenly bliss from the faces of conjugial partners in the heavens, because they are in that love and from that love mutually regard each other. Such heavenly bliss, which intimately affects the delights of the loves, and is called peace, can exist with none but those who can intimately be joined together, thus as to their very hearts.