328. For thou wast slain, and hast redeemed us to God in thy blood. That this signifies the separation of all from the Divine, and conjunction with the Divine by the acknowledgment of Him, and by the reception of Divine truth from Him, is evident from the signification of being slain, when predicated of the Lord, as denoting the separation of all from the Divine, for to be slain in the Word signifies to be spiritually slain, that is, to perish by evils and falsities, as may be seen above, n. 315; and because the Lord also is not with them, for He is denied, therefore by being slain, when said of the Lord, is signified not to be acknowledged (as above, n. 315), and also to be denied; and when the Lord is denied, He is, as it were, slain with them, and they are thereby separated from the Divine. For those who deny the Lord, that is, His Divine, separate themselves altogether from the Divine, for He is the God of the universe, and He is one with the Father, also the Father is in Him and He in the Father, and no one cometh to the Father but by Him, as the Lord Himself teaches; therefore those in the church who do not acknowledge His Divine, are altogether separated from the Divine, and more so they who in heart deny it.

[2] To deny it is here meant by slaying Him in themselves. This is also meant in the internal sense of the Word by their crucifying the Lord (as may be seen above, n. 83, 195); for the Jews, with whom the church then was, denied that He was the Christ, and consequently separated themselves from the Divine, and therefore they put Him to death, or crucified Him. Even at this day those do this who deny His Divine; whence it is a common remark of preachers, that they who lead an evil life, and blaspheme Him, crucify Him in themselves. This, therefore, is what is here signified by, "Thou wast slain"; and from the signification of, "Thou hast redeemed us to God by thy blood," as denoting that He would conjoin us to the Divine by the acknowledgment of Him, and by the reception of Divine truth from Him. For that to redeem signifies to liberate from hell, and thereby to take them to Himself, and thus conjoin them to the Divine, will be evident from the passages in the Word, where to redeem and redemption are mentioned, which will be adduced below; and the Lord's blood signifies the Divine truth proceeding from Him; and because a man by the reception of Divine truth from the Lord is liberated from hell and conjoined to Him, therefore by, "Thou hast redeemed us to God by thy blood," there is signified conjunction with the Divine by the reception of the Divine truth from Him.

[3] That this sense is concealed in those words, no one can see who confines himself to the sense of the letter, for in that sense nothing else can be seen, except that by, "Thou wast slain," is meant crucified; and by, "Thou hast redeemed by thy blood," is meant that He has reconciled us to His Father by the passion of the cross; and because that sense is the sense of the letter, and it has remained unknown hitherto, that in every particular of the Word there is an internal sense which is spiritual, therefore from the sense of the letter they have made it a doctrine of the church, that the essential Divine which they call the Father, rejected the whole human race, and that the Lord, by the passion of the cross, made reconciliation, and thus that those for whom He intercedes are saved. How can he, whose understanding is in some measure enlightened, help seeing that this doctrinal is contrary to the Divine itself? For the Divine never rejects any man, for He loves all, and thence desires the salvation of all. And it is also contrary to the Divine itself to be reconciled by the shedding of blood, and to be brought back to mercy through the consideration of the passion of the cross which His own Son sustained, and that thence He has mercy, and not from Himself; and although this is contrary to the Divine essence, still they call it essential faith or justifying faith to believe this.

[4] Who also from enlightened reason can suppose that the sins of the whole world were transferred to the Lord, and taken away from every one who has that faith alone? And yet this is the doctrine of those who do not think beyond the sense of the letter. But yet, the angels who are with men, do not perceive it according to that sense, but according to the spiritual sense, for they are spiritual, and hence they think spiritually and not naturally. By redeeming man by His blood, they understand the freeing man from hell, and so claiming and conjoining him to Himself by the acknowledgment of Him, and by the reception of Divine truth from Him. That this is the case the church also may know; for it may know that no one can be conjoined to the Divine by blood, but by the reception of the Divine truth, and the application of it to the life.

[5] The Lord's deliverance [of man] from hell was accomplished by His assuming the Human, and thereby subjugating the hells, and reducing all things in the heavens into order, which could have been done in no other way than from the Human, for the Divine operates from primaries by means of ultimates, thus from Himself by those things that are from Himself in ultimates, these being in the Human. This is the operation of the Divine power in heaven and in the world. (But concerning this matter some particulars may be seen above, n. 41; also in the work concerning Heaven and Hell 315; and in the Arcana Coelestia 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 10044, 10099, 10329, 10335, 10548.) The Lord's deliverance [of man] from hell was also accomplished by His glorifying His Human, that is, by making it Divine, for thus and in no other way could the hells be kept in subjection for ever; and because the subjugation of the hells and the glorification of His Human was accomplished by temptations admitted into His Human, the passion of His cross was the last temptation and complete victory. By bearing the sins of all, is signified that He admitted into Himself all the hells when tempted, for all sins and evils come up therefrom, and enter into and are with man; therefore by bearing them is signified His admitting the hells into Himself when tempted; and by His taking away sins, is signified that He subjugated the hells, in order that evils may thence no more arise in those who acknowledge the Lord and receive Him, that is, the Divine truth proceeding from Him in faith and life, and are thus conjoined to the Lord. It is said that by "Thou hast redeemed us to God by thy blood," is signified conjunction with the Divine by the acknowledgment of Him, and the reception of Divine truth from Him; and because the church is founded upon this, I wish in a few words to state how conjunction is thereby effected.

[6] The chief thing is to acknowledge the Lord, His Divine in the Human, and His Omnipotence in saving the human race; for by that acknowledgment man is conjoined to the Divine, because there is no Divine elsewhere; for there is the Father, the Father being in Him, and He in the Father, as the Lord Himself teaches; therefore those who look to another Divine near Him, or at His side, as those are accustomed to do who pray to the Father to have mercy for the sake of the Son, turn aside from the way and worship a Divine elsewhere than in Him. And, moreover, they think nothing at that time concerning the Lord's Divine, but solely concerning His Human, which nevertheless cannot be separated, for the Divine and the Human are not two but a single person conjoined like soul and body, according to the doctrine received by the churches from the Athanasian Creed. To acknowledge the Divine in the Lord's Human, or the Divine Human, is the chief thing of the church, by this there is conjunction; and because it is the primary it is also the first thing of the church. Because this is the first thing of the church, the Lord therefore, when He was in the world, so often asked those whom He healed, "Believest thou that I am able to do this?" and when they answered that they did believe, He said, "Be it done according to your faith." This He so often asked that they might first believe that He had Divine Omnipotence from His Divine Human, for without that faith the church could not be begun, and without that faith they could not be conjoined with the Divine, but must have been separated from it, and, consequently, they could not receive any thing good from Him.

[7] Afterwards the Lord taught how they would be saved, namely, that they should receive Divine truth from Him; and this is received, when it is applied to, and implanted in, the life by doing it; therefore the Lord so often said, that they should do His words. From these considerations it is evident that these two things, namely, to believe in the Lord and to do His words, make one, and that they can by no means be separated; for he who does not the Lord's words does not believe in Him; nor also does he believe in Him who supposes that he does believe in Him and does not do His words; for the Lord is in His words, that is, in His truths, and from them the Lord imparts faith to man. From these few remarks, it can be known that conjunction with the Divine is effected by the acknowledgment of the Lord and by the reception of Divine truth from Him. This, therefore, is what is signified by the Lamb redeeming us to God by His blood. That by the Lamb is signified the Lord as to the Divine Human, may be seen above, n. 314. Concerning this circumstance more may be seen in the Doctrine of the New Jerusalem 293-297; and from the Arcana Coelestia there, n. 300-306, as also at the end of this work, where the Lord is particularly treated of. That blood signifies the Divine truth proceeding from the Lord, and that salvation through His blood signifies through the reception of Divine truth from Him, will be explained in the following article.

[8] That to redeem, however, signifies to deliver and set free, and when predicated of the Lord to deliver and free from hell, and thus to claim and conjoin to Himself, is evident from the following passages. In Isaiah:

"Who cometh from Edom, travelling in the multitude of his strength? I who speak in justice, mighty to save. For the day of vengeance is in my heart, and the year of my redeemed is come. In all their want he suffered want, and the angel of his faces preserved them; in his love and his pity he redeemed them; and he took them, and carried them all the days of eternity" (63:1, 4, 9).

The Lord is here treated of, and His temptation-combats, by which He subjugated the hells. By Edom, from which He cometh, is signified His Human, and also by the angel of His faces. His Divine power from which He fought, is signified by travelling in the multitude of His strength; the casting down into hell of those who rose up against Him, and the elevation of the good into heaven, are meant by justice, therefore, by these words, "I who speak in justice, mighty to save. For the day of vengeance is in my heart, and the year of my redeemed is come." His Divine love from which He did those things, is described by, "In all their want he suffered want, and the angel of his faces preserved them; in his love and his pity he redeemed them; and he took them, and carried them all the days of eternity." Hence it is evident that by the redeemed and by those whom He redeemed, are signified those whom He delivered and saved from the fury of those who are from hell.

[9] In the same:

"Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel; [Fear not;] for I have redeemed thee, I have called thee by thy name; thou art mine" (43:1).

That by redeeming is signified to free from hell, and to claim and conjoin to Himself, so that they may be His, is evident; for it is said, "I have redeemed thee, I have called thee by thy name; thou art mine," because this is effected by reformation and regeneration from the Lord, it is therefore said, "Jehovah thy Creator, O Jacob, and thy Former, O Israel." He is called Creator because by to create in the Word is signified to regenerate, as may be seen above, n. 294. Jacob and Israel signify those who belong to the church, and are in truths from good.

[10] In the same:

"Say ye to the daughter of Zion, Behold! thy salvation cometh; behold! His reward is with him, and the worth of the trouble is before him; And they shall call them, A people of holiness, the redeemed of Jehovah" (62:11, 12).

Here also the Lord's advent is treated of, and the establishment of the church by Him. The daughter of Zion signifies the church which is in love to the Lord; His advent is meant by "Behold! thy salvation cometh; behold! his reward is with him, and the worth of the trouble is before him"; those who are reformed and regenerated by Him are meant by the redeemed of Jehovah.

[11] The reason why they are called the redeemed is, because they are freed through regeneration from evils, and are claimed by and conjoined to the Lord. In the same:

"No lion shall be there, and the ravenous of the wild beasts shall not be found therein; but the redeemed shall walk there. Thus the redeemed of Jehovah shall return, and come to Zion with singing, the joy of eternity upon their head" (35:9, 10).

Here also the Lord's advent is treated of, and the salvation of those who suffer themselves to be regenerated by the Lord. That there shall not be with them falsity destroying truth, nor evil destroying good, is signified by "no lion shall be there, and the ravenous of the wild beasts shall not be found therein"; that they are delivered from evils and freed from falsities is signified by, "the redeemed shall walk there; thus the redeemed of Jehovah shall return"; their eternal felicity is signified by, "They shall come to Zion with singing, and the joy of eternity upon their head"; Zion denotes the church. What singing signifies may be seen just above, n. 326. There are two words in the original tongue by which to redeem is expressed; one signifies deliverance from evils, the other liberation from falsities; those two expressions are here. Hence it is said, the redeemed shall walk, and the redeemed of Jehovah shall return. Those two expressions are also used in Hosea (13:14); and in David (Psalms 69:18; 107:6).

[12] That to redeem signifies to deliver from evils and to free from falsities, and also to deliver and free from hell, is, because all the evils and falsities with a man arise from hell; and because they are removed through reformation and regeneration by the Lord, reformation and regeneration also are signified by to redeem or by redemption; as in the following passages.

[13] In David:

"Arise for our help, and redeem us for thy mercy's sake" (Psalms 44:26).

To redeem [is here used] for to set free and to reform.

Again:

"God hath redeemed my soul out of the hand of hell; and he shall receive me" (Psalms 49:15).

To redeem from the power of hell, means to free; to receive me, to claim and to conjoin to Himself, or to make them His, as servants sold and redeemed.

In Hosea:

"Out of the hand of hell will I redeem them; I will redeem them from death" (13:14).

To redeem means to deliver and free from damnation.

In David:

"Bless Jehovah, O my soul, bless his holy name; who hath redeemed thy life from the pit" (Psalms 103:1-4).

To redeem from the pit, means to free from damnation, the pit denoting damnation.

Again:

"Draw nigh unto my soul, redeem it, and because of mine enemies redeem me" (Psalms 69:18).

To draw nigh to the soul signifies to conjoin it to Himself; to redeem it signifies to deliver from evils; redeem me because of mine enemies, signifies to free from falsities, enemies denoting falsities.

Again:

"Let the redeemed of Jehovah say so, whom he hath redeemed out of the hand of the restraining enemy" (Psalms 107:2).

The redeemed of Jehovah are those who are delivered from evils; "whom he hath redeemed out of the hand of the restraining enemy," are those whom He has freed from falsities.

In Jeremiah:

"I am with thee, to keep thee and to deliver thee; and I will deliver thee out of the hand of the evil, and I will redeem thee from the hand of the violent" (15:20, 21).

To redeem out of the hand of the violent means to liberate from falsities which offer violence to the good of charity; the violent signify those falsities, consequently, also those who are in them.

[14] In David

"Let Israel hope in Jehovah, for with Jehovah there is mercy, and in him is plenteous redemption, and he shall redeem Israel from all his iniquities" (Psalms 130:7, 8).

Redemption here means liberation; Israel, the church; and to reform those who are of the church, and free them from falsities, is signified by, "He shall redeem Israel from all his iniquities."

Again:

"Let integrity and uprightness guard me; for I have waited for thee. Redeem Israel, O God, out of all his distresses" (Psalms 25:21, 22).

To redeem Israel from distresses, means also here to free those who belong to the church from falsities which cause distress.

In Isaiah:

"Is my hand shortened, that there is no redemption, or is there no power in me to deliver?" (50:2).

That redemption denotes liberation is evident, for it is also said, "Is my hand shortened, or is there no power in me to deliver?" In David:

"God shall hear my voice; he shall redeem my soul with peace " (Psalms 55:16-18).

To redeem here means to free.

Again:

"Unto thee will I sing with the harp, thou Holy One of Israel. My lips shall praise; and my soul, which thou hast redeemed" (Psalms 71:22, 23).

To redeem the soul here means to free from falsities; for by soul in the Word is signified the life of faith, and by heart the life of love; therefore to redeem the soul signifies to free from falsities, and to give the life of faith.

[15] And again:

"Redeem me from the oppression of man, that I may keep thy commandments" (Psalms 119:134).

To deliver from the oppression of man signifies to free from the falsities of evil, for man signifies the spiritual affection of truth and thence wisdom, and in the opposite sense, as here, the lust of falsity, and thence insanity; the oppression thereof, signifies the destruction of truth by falsities.

So again:

"Into thine hand I commend my spirit; thou hast redeemed me, O Jehovah, God of truth" (Psalms 31:5).

To redeem here means to free from falsities and to reform by truths. Because this is signified by to redeem, therefore it is also said, "O Jehovah, God of truth."

And again:

"Mischief is in the hands of sinners, and their right hand is full of bribes. But as for me, I walk in mine integrity; redeem me, and be merciful unto me" (Psalms 26:9-11).

To redeem here means to free from falsities, and to reform.

So again:

"He shall redeem their soul from deceit and violence; and precious shall their blood be in his eyes. And he shall live, and he shall give him of the gold of Sheba; and he shall pray for him continually; daily shall he bless him" (Psalms 72:14, 15).

The needy are here treated of, by whom are signified those who desire truths from a spiritual affection. Concerning them it is said, that "He shall redeem their soul from deceit and violence," by which is signified liberation from evils and falsities which destroy the goods of love and the truths of faith; the reception of Divine truth by them is signified by, "precious shall their blood be in his eyes"; their reformation is described by, "He shall live, and he shall give him of the gold of Sheba; and he shall pray for him continually; daily shall he bless him." The gold of Sheba denotes the good of charity; to pray for him continually, signifies that they shall continually be withheld from falsities and kept in truths; and daily shall he bless him, signifies that they shall continually be in the good of charity and faith, for this is the Divine benediction, and this is to pray for him continually.

[16] In Isaiah:

"Thus said Jehovah, Ye are sold for nought, and ye shall not be redeemed by silver; into Egypt have my people descended to dwell there as strangers, but Asshur oppressed them for nothing" (52:3, 4).

The desolation of truths by scientifics, and by the reasonings of the natural man from them, is here treated of; for by, "into Egypt have my people descended to dwell there as strangers," is signified the instruction of the natural man by means of scientifics and by the knowledges of truth. Egypt signifies scientifics and also knowledges, but such as are from the sense of the letter of the Word; and to dwell as a stranger signifies to be instructed. By Assyria oppressing them for nothing, is signified the falsification of those things by the reasonings of the natural man. Assyria signifies reasonings, and to oppress for nothing signifies falsification; for falsities are nothing, because there is nothing of truth in them, which is the case when the natural man, separate from the spiritual, draws conclusions; hence it is that it is preceded by, "Ye are sold for nought; and ye shall not be redeemed by silver." To be sold for nought signifies, from himself, or from the proprium, to alienate oneself, and to renounce falsities; and not to be redeemed by silver, signifies that they could not be delivered from the falsities of evil by truth; money signifies truth, and to be redeemed signifies to be delivered from the falsities of evil, and to be reformed.

[17] In Zechariah:

"I will gather them together, because I will redeem them; then shall they be multiplied; and I will sow them among the peoples; and I will bring them back out of the land [of Egypt], and will gather them together out of Assyria, and to the land of Gilead, and to Lebanon will I bring them" (10:8-10).

The subject here treated of is the restoration of the church, and reformation by means of truths from good; and by, "I will gather them, because I will redeem them," is signified the dispersion of falsities, and reformation by truths; therefore it is said, "they shall be multiplied, and I will sow them among the peoples," by which is signified the multiplication and insemination of truth from good; to bring them back out of the land of Egypt, and to gather them from Assyria, signifies, to lead them away from the falsification of the truth which they have by means of reasonings from scientifics (as may be seen above). "To bring them to the land of Gilead, and to Lebanon," signifies, to the good of the church, which is the good of charity, and to the good and truth of faith; the former is the land of Gilead, and the latter Lebanon.

[18] From these things it is evident what is signified, in the spiritual sense, by Jehovah leading the people out of Egypt and redeeming them; as in Moses:

"I will free you from bondage; and I will redeem you with a stretched-out arm, and with great judgments" (Exodus 6:6).

So again:

"I brought you out of Egypt with a stretched-out arm, and I redeemed you out of the house of servants" (Deuteronomy 9:26-29; 13:5; 15:15; 24:18).

"Thou in thy mercy hast led forth thy people whom thou hast redeemed; thou hast brought them in the strength of thy hand to the dwelling of thy holiness" (Exodus 15:13).

And in Micah:

"I made thee ascend out of the land of Egypt, and I redeemed thee out of the house of bondage" (6:4).

In the sense of the letter it means here that they were, by the Divine power, brought out of Egypt, where they had been made servants; but, in the internal or spiritual sense, no such thing is meant, but that those who belong to the church, who are those who are reformed by the Lord, by truths and by a life according to them, are delivered and freed from evils and the falsities thence, for these are the things that make man a slave; this is the spiritual sense of those words, in which the angels are, while man is in the sense of the letter.

[19] The angels also by redemption understand deliverance from evils, and liberation from falsities, in the following passages.

In Moses:

"I will put redemption between my people and Pharaoh's people" (Exodus 8:23).

In David:

"He hath sent redemption unto his people; he hath commanded his covenant for ever; holy and reverend is his name" (Psalms 111:9).

In Matthew:

"What is a man profited, if he shall gain the whole world, but shall lose his soul? or what shall a man give as a price sufficient for the redemption of his soul?" (16:26; Mark 8:36, 37).

[20] Redemption here means deliverance from damnation. From these considerations it is evident what is signified by the Lord redeeming mankind, namely, that He has delivered and freed them from hell, and from the evils and falsities which thence continually rise up and bring man into condemnation, and that He continually delivers them and frees them. This deliverance and liberation was brought about by His subjugating the hells; and the continual deliverance and liberation, by His having glorified His Human, that is, having made it Divine, for thereby He keeps the hells continually in subjection; this, therefore, is what is signified by His redeeming man, and by His being called in the Word a Redeemer; as in the following passages.

In Isaiah:

"Fear not, thou worm of Jacob, and ye dying men of Israel; I am he who helpeth thee, and thy Redeemer, the Holy One of Israel" (41:14).

In the same prophet:

"Thus said Jehovah, the Redeemer of Israel, his Holy One, because of Jehovah that is faithful, the Holy One of Israel, who hath chosen thee" (49:7).

Again:

"Our Redeemer is Jehovah Zebaoth; his name, the Holy One of Israel" (47:4).

Again:

"Thus said Jehovah, your Redeemer, the Holy One of Israel" (43:14).

Again:

"That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob" (49:26).

Again:

"That thou mayest know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob" (60:16).

By the Holy One of Israel, and by the Mighty One of Jacob, who in these passages is called the Redeemer, is meant the Lord as to the Divine Human, and by Jehovah His essential Divine. The reason why the Lord as to His Divine Human is called the Holy One of Israel, and the Strong and Mighty One of Jacob, is, because Israel and Jacob signify the church, thus those who are regenerated and reformed, that is, who are redeemed by the Lord, for these alone belong to the church, or constitute the Lord's church.

[21] That the Lord's Divine Human is what is called holy, is evident in Luke:

The angel said unto Mary, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God" (1:35).

And that the Lord as to the Divine Human is the Strong and Mighty One of Jacob, in the same:

The angel said unto Mary, "Behold, thou shalt conceive in thy womb, and bring forth a son. He shall be great, and he shall reign in the house of Jacob for ever, and of His Kingdom there shall be no end" (1:30-33).

By the house of Jacob is meant the Lord's church; that it is not the Jewish nation, is evident.

[22] Because the Lord's Human was equally Divine as His essential Divine, which assumed the Human, therefore also Jehovah is called the Redeemer in the following passages.

In Isaiah:

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

And again:

"Jehovah of hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called" (54:5).

In David:

"O Jehovah my Rock, and my Redeemer" (Psalms 19:14).

In Jeremiah:

"Their Redeemer is strong; Jehovah of hosts is his name" (50:34).

In Isaiah:

"Thou, O Jehovah, art our Father, our Redeemer; thy name is from everlasting" (63:16).

From these considerations it is now evident how what the Lord said is to be understood:

The Son of man hath come "that he may give his soul a redemption for many" (Matthew 20:28; Mark 10:45).

That is, that they might be freed and delivered from hell; for the passion of the cross was the last combat and full victory, by which He subjugated the hells, and by which He glorified His Human. (As may be seen in the Doctrine of the New Jerusalem 293-297; and 300-306)

3305. 'And he called his name Jacob' means the doctrine of natural truth. This is clear from the meaning of 'calling the name' or calling by name as the essential nature, dealt with just above in 3302. The essential nature represented by 'Jacob' is the doctrine of natural truth, as becomes clear from the representation of Esau as good constituting the life of natural truth, 3300, and from very many places in the Word where he is mentioned. There are two elements which constitute the natural, as there are two which constitute the rational, and indeed which constitute the whole person - the first being that of life, the second that of doctrine. The element of life belongs to the will, that of doctrine to the understanding. The former is called good, but the latter truth. It is that good which is represented by Esau, but this truth by Jacob; or what amounts to the same, it is good constituting the life of natural truth that is represented by Esau, and the doctrine of natural truth that is represented by Jacob. Whether you speak of the good constituting the life of natural truth and of the doctrine of natural truth, or of those in whom such doctrine and life are present, it amounts to the same, for the good constituting the life and the doctrine of truth cannot exist apart from their subject. Without their subject they are mere abstractions, yet they nevertheless have regard to the person in whom they exist. Consequently Jacob here means people who possess the doctrine of natural truth.

[2] Those who confine themselves to the sense of the letter suppose that in the Word Jacob is used to mean every one of those people descended from Jacob, and for that reason they apply to those people everything that has been stated about Jacob either as history or as prophecy. But the Word is Divine in that first and foremost every single thing within it has regard not just to one particular nation or people but to the whole human race, namely to everyone present, past, and future. More than that, it has reference to the Lord's kingdom in heaven; and in the highest sense to the Lord Himself. This is what makes it a Divine Word. If it were concerned with merely one particular nation it would be human only and would have nothing more of the Divine within it than the existence among that nation of holy worship. The fact that such worship did not exist among the people called 'Jacob' may be known to anyone. For this reason also it is evident that 'Jacob' is not used in the Word to mean Jacob, nor 'Israel' to mean Israel - for almost everywhere in prophetical parts, when Jacob is referred to, Israel is mentioned too. And no one can know what is meant specifically by the first or what by the second except from that sense which lies more deeply and conceals the arcana of heaven within itself.

[3] In the internal sense therefore 'Jacob' means the doctrine of natural truth, or what amounts to the same, people who possess that doctrine, no matter what nation they belong to; and in the highest sense 'Jacob' is used to mean the Lord, as becomes clear from the following places: In Luke,

The angel said to Mary, You will conceive in your womb and bear a Son, and you shall call His name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of His father David, so that He will reign over the house of Jacob for ever, and of His kingdom there will be no end. Luke 1:31-33.

Everyone recognizes that here 'the house of Jacob' was not used to mean the Jewish nation or people, for the Lord's kingdom included not merely that people but all throughout the world who have faith in Him, and from faith have charity. From this it is clear that when the angel used the name Jacob he did not mean the people of Jacob. Nor consequently are those people meant anywhere else. Nor are the references to the seed of Jacob, the sons of Jacob, the land of Jacob, the inheritance of Jacob, the king of Jacob, and the God of Jacob, which occur so many times in the Old Testament Word, meant literally.

[4] It is similar with the name Israel, as in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the Boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the Boy and His mother by night, and departed into Egypt, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My Son. Matthew 2:13-15.

In the prophet this promise is stated as follows,

When Israel was a boy I loved him, and out of Egypt I called my son. Hosea 11:1.

Here it is quite evident that 'Israel' is the Lord. From the sense of the letter however nothing more may be known beyond the fact that 'the boy Israel' means the immediate descendants of Jacob who came into Egypt and at a later time were summoned from there. It is similar in other places where the names Jacob and Israel occur, although it is not apparent from the sense of the letter, as in Isaiah,

Hear, O Jacob my servant, and Israel whom I have chosen, Thus said Jehovah who made you and formed you from the womb, who helps you, Fear not, O my servant Jacob, and Jeshurun whom I have chosen, for I will pour out waters upon thirsty land, and rivers upon the dry. I will pour out My spirit upon your seed, and My blessing upon your sons. This one will say, I am Jehovah's, and another will call himself by the name of Jacob, and he will write with his hand, Jehovah's, and surname himself by the name of Israel. Isaiah 44:1-3, 5.

Here 'Jacob' and 'Israel' plainly stand for the Lord, and 'the seed' and 'the sons of Jacob' for those having faith in Him.

[5] In the prophecy concerning Israel's sons, in Moses,

Joseph will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the mighty Jacob; from there is the Shepherd, the Stone of Israel. Genesis 49:24.

Here also 'the mighty Jacob' and 'the Stone of Israel' plainly stand for the Lord. In Isaiah,

My glory will I not give to another. Hearken to Me, O Jacob, and O Israel whom I called: I am the same; I am the first; I am also the last. Isaiah 48:11-12.

Here again 'Jacob' and 'Israel' are the Lord. In Ezekiel,

I will take the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to it, to the stick of Judah, and make them into one stick, that they may be one in My hand. I will take the children of Israel from among the nations where they have gone, and will gather them from all around and bring them on to their own land. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two kingdoms again. My servant David will be king over them, and they will all have one shepherd. At that time they will dwell in the land which I gave to Jacob my servant, in which your fathers dwelt. They will dwell in it, they, and their sons, and their sons' sons even for ever. David My servant will be their prince for ever. I will make with them a covenant of peace; it will be an eternal covenant with them. I will bless ¹ them, and multiply them, and I will set My sanctuary in their midst for evermore. Thus will My dwelling-place be with them, and I will be their God. and they will be My people, so that the nations may know that I Jehovah sanctify Israel, to be My sanctuary in their midst for evermore. Ezekiel 37:19, 21-22, 24-28.

Here again it is quite clear that 'Joseph', 'Ephraim', 'Judah', 'Israel', 'Jacob', and 'David' are not used to mean those persons, but in the highest sense Divine spiritual things within the Lord and which exist in the Lord's kingdom and in His Church. Anyone may know that David will not be, as is said, their king and prince for ever, but that 'David' is used to mean the Lord, 1888. Anyone may also know that Israel will not be gathered together from where they have been scattered, or that they will be sanctified, or, as is said, that the sanctuary will be set in their midst, but that, as is well known, 'Israel' in the representative sense means all those who have faith.

[6] In Micah,

I will surely gather Jacob, all of you, I will surely assemble the remnant of Israel; I will put them together, like the sheep of Bozrah. Micah 2:12.

Here the meaning is similar. In Isaiah,

Those who are to come Jacob will cause to take root. Israel will blossom and flower, and the face of the earth will be filled with produce. Isaiah 27:6.

Here also the meaning is similar. In the same prophet,

Thus said Jehovah, who redeemed Abraham, to the house of Jacob, Jacob will no more be ashamed, and no more will his face grow pale. For when he sees his male children, the work of My hands, in his midst they will sanctify My name, and they will sanctify the Holy One of Jacob, and will fear the God of Israel. And those who err in spirit will know understanding. Isaiah 29:22-24.

In the same prophet,

Jehovah said to His anointed, to Cyrus, whose right hand I have grasped, to subdue nations before him, and I will ungird the loins of kings, to open doors before him, and gates may not be closed: I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron, I will give you the treasures of concealed places, and the secret wealth of hoarded objects, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. For the sake of My servant Jacob, and of Israel My chosen, I have called you by your name. I have surnamed you when you did not know Me. Isaiah 45:1-4.

This also clearly refers to the Lord. In Micah,

In the latter days the mountain of the house of Jehovah will be established at the head of the mountains. Many nations will come and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob, that He may teach us about His ways, and we will go in His paths. For out of Zion will go forth teaching, and the word of Jehovah from Jerusalem. Micah 4:1-2.

In David,

Jehovah loves the gates of Zion more than all the dwelling-places of Jacob. Glorious things are to be spoken in you, O city of God. Psalms 87:1-3.

In Jeremiah,

They will serve Jehovah their God and David their king, whom I will raise up for them. And do not fear, O My servant Jacob, and do not be dismayed, O Israel, for behold, I am saving you from afar. Jeremiah 30:9-10.

In Isaiah,

Listen to Me, O islands, and hearken, O peoples from afar. Jehovah called me from the womb, from my mother's body ² He remembered my name. And He said to me, You are My servant Israel in whom I will be rendered glorious. Isaiah 49:1, 3.

In the same prophet,

Then will you take delight in Jehovah and I will convey you over the high places of the earth, and I will feed you with the heritage of Jacob. Isaiah 58:14.

In the same prophet,

I will bring forth seed from Jacob, and from Judah the heir of My mountain, so mat My chosen ones may possess it, and My servants may dwell there. Isaiah 65:9.

[7] In all these places 'Jacob' and 'Israel' are used in the highest sense to mean the Lord, and in the representative sense the Lord's spiritual kingdom, and the Church which is the Church by virtue of the doctrine of truth and the life of good - 'Jacob' meaning those who are in the external aspects of that Church, and 'Israel' those who are in the internal. These and very many other places show that nowhere is 'Jacob' used to mean Jacob, or 'Israel' to mean Israel, any more than when the names 'Isaac' and 'Abraham' are used Isaac or Abraham is meant, as in Matthew,

Many will come from the east and from the west and will recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. Matthew 8:11.

In Luke,

You will see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God. Luke 13:28.

And in the same gospel,

Lazarus was carried by the angels into Abraham's bosom. Luke 16:22.

For in heaven angels have no knowledge at all of Abraham, Isaac, and Jacob. Angels there perceive nothing else from those words when read by man than the Lord as regards the Divine and the Divine Human. When man reads about reclining with Abraham, Isaac, and Jacob they perceive nothing else than being with the Lord; and when about being in Abraham's bosom nothing else than resting in the Lord. Such wording has been used however because mankind at that time was so far removed from things of an internal nature that it neither knew nor wished to know anything other than this, that everything in the Word was to be taken literally. And when the Lord spoke to them in that literal manner He did so in order that they might receive faith, and also at the same time in order that the internal sense might be contained within what He said, by means of which mankind was joined to Himself. This being so one may see what is meant in the Old Testament Word by 'the God of Jacob' and by 'the Holy One of Israel', namely the Lord Himself. For places where 'the God of Jacob' means the Lord, see 2 Samuel 23:1; Isaiah 2:3; 41:21; Micah 4:2; Psalms 20:1; 46:7; 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7; 132:2; 146:5; and for places where 'the Holy One of Israel' means the Lord, Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18.

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