8643. And Jethro the priest of Midian. That this signifies the Divine good, is evident from the representation of Jethro, the priest of Midian, as being the good of the church that is in the truth of simple good (see n. 7015), but here he denotes the Divine good, for the reason that Moses, of whom Jethro was the father-in-law, represents Divine truth. For when the son-in-law represents truth, then the father-in-law represents the good in a higher degree, because he is the father of the other’s wife. That the Divine good is here represented by Jethro, is because in this chapter the subject treated of is the setting in order of truths with the man of the spiritual church, and this is effected by Divine good through Divine truth; for all setting in order is by good through truth. This setting in order is effected with the man of the spiritual church when he begins to act no longer from truth, but from good; for this state is his second state, which arises after he has undergone temptations. For when he acts from truth, then he is tempted, to the intent that the truths with him may be confirmed; and when these have been confirmed, then they are reduced by the Lord into order; and when they have been reduced into order, then he enters the second state, which consists in willing truths and doing them, whereby they become of the life, and are called goods. This setting in order is treated of below.

3138. These three verses treat of the preparation and enlightenment of the natural man in order that the truth might be called forth thence which was to be conjoined with good in the rational. But with preparation and enlightenment the case is as follows: There are two lights which form the intellectual things of man-the light of heaven, and the light of the world; the light of heaven is from the Lord, who to angels in the other life is a Sun and Moon (see n. 1053, 1521, 1529, 1530); the light of the world is from the sun and moon which appear before the bodily sight. The internal man has its sight and its understanding from the light of heaven; but the external man has its sight and its understanding from the light of the world. The influx of the light of heaven into the things which are of the world’s light, effects enlightenment and at the same time observance; an observance of truth if there is correspondence, and an observance of falsity instead of truth if there is not correspondence. But enlightenment and observance are impossible unless there is affection or love, which is spiritual heat, and which gives life to the things that are enlightened by the light; comparatively as the sun’s light does not give life to the things of the vegetable kingdom, but the heat that is in the light, as is evident from the seasons of the year.

[2] In the verses which next follow, the preparation is further described-namely, that the light of heaven which is the Lord’s Divine light inflowed into the things that were of the light of the world in His natural man, in order that He might bring out thence the truth which was to be conjoined with good in the rational; thus by the ordinary way. And therefore in order that the Lord might make the human Divine by the ordinary way, He came into the world; that is, it was His will to be born as a man, and to be instructed as a man, and to be reborn as a man; but with the difference that man is reborn of the Lord, whereas the Lord not only regenerated Himself, but also glorified Himself, that is, made Himself Divine; and further, that a man is made new by an influx of charity and faith, but the Lord, by the Divine love which was in Him and which was His. Hence it may be seen that the regeneration of man is an image of the glorification of the Lord; or what is the same, that in the process of the regeneration of man may be seen as in an image, although remotely, the process of the Lord’s glorification.