Spiritual Meaning of GENESIS 13:14-16
AC 1601. Verse 14. And Jehovah said unto Abram, after that Lot was separated from him, Lift up, I pray, thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward. "Jehovah said unto Abram," signifies that Jehovah spake thus to the Lord; "after that Lot was separated from him," signifies when the cupidities of the external man had been removed so as not to impede; "Lift up, I pray, thine eyes, and look from the place where thou art," signifies the state in which the Lord then was, from which He could perceive things that were to come; "northward, and southward, and eastward, and westward," signifies all men, as many as there are in the universe.
AC 1602. Jehovah said unto Abram. That this signifies that Jehovah thus spake to the Lord, may be seen from the internal sense of the Word, in which the Lord is meant by "Abram;" and also from the state itself in which He then was, which is also described here, namely, that the external things that impeded had been removed, which is signified by the words "after that Lot was separated from him." In respect to the internal man, the Lord was Divine, because born from Jehovah; and therefore when nothing impeded on the part of the external man, it follows that He saw all things that were to come; and that this then appeared as if Jehovah spake, is because it appeared before the external man. In respect to His internal man the Lord was one with Jehovah, as He Himself teaches in John:--
Philip said, Show us the Father. Jesus said, Have I been so long time with you, and hast thou not known Me, Philip? He that seeth Me seeth the Father; how sayest thou, then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me (John 14:6, 8-11).
AC 1603. After that Lot was separated from him. That this signifies when the cupidities of the external man had been removed so as not to impede, is evident from the representation of Lot, which is the external man, and from what precedes in regard to his being separated, that is, the things that would impede; and when these had been removed, the internal man, or Jehovah, acted as one with the external, or with the Lord‘s Human Essence. The external things that do not agree, spoken of above, are what impede the internal man, while acting into the external, from making it a one with itself. The external man is nothing else than a kind of instrument, or something organic, having in itself no life it receives life from the internal man, and then it appears as if the external man had life from itself.
 But with the Lord, after He had expelled the hereditary evil, and so had purified the organic things of His Human Essence, these too received life, so that the Lord, being already life in regard to His internal man, became life as to His external man also. This is what is signified by "glorification," in John:--
Jesus saith, Now is the Son of man glorified, and God is glorified in Him. If God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him (John 13:31, 32).
Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. Now therefore O Father glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was (John 17:1, 5).
Jesus said, Father, glorify Thy name. There came therefore a voice from heaven, I have both glorified, and will glorify it again (John 12:28).
AC 1604. Lift up, I pray, thine eyes, and look from the place where thou art. That this signifies the state in which the Lord then was, is evident from the signification of "lifting up the eyes and looking," which is to be illuminated and to perceive (verse 10); and from the signification of "place" in the internal sense, as being state. "Place" is nothing else than state (n. 1274, 1376-1379).
AC 1605. Northward, and southward, and eastward, and westward. That this signifies all men, as many as there are in the universe, is evident from the signification of these quarters. In the Word, the "north," " south," " east," and "west," has each its own signification. The "north" signifies those who are out of the church, namely, those who are in darkness as regards the truths of faith; and it also signifies the darkness in man. But the "south" signifies those who are within the church, that is, who are in the light as regards knowledges; and it likewise signifies the light itself. The "east" signifies those who lived previously; and it also signifies celestial love, as before shown. But the "west" signifies those who are to come, and in like manner those who are not in love. The special signification of these words is seen from the connection in the internal sense. But when they are all mentioned, as here, "the north, south, cast, and west," they signify all in the whole world who are now living, and also those who have been, and those who are to come they also signify the states of the human race in regard to love and faith.
AC 1606. Verse 15. For all the land which thou seest, to thee will I give it, and to thy seed forever. "For all the land which thou seest, to thee will I give it," signifies the heavenly kingdom, that it should be the Lord’s; "and to thy seed forever," signifies those who should have faith in Him.
AC 1607. For all the land which thou seest, to thee will I give it. That this signifies the heavenly kingdom, that it should be the Lord‘s, is evident from the signification of "the land," and here of the land of Canaan--because it is said, "the land which thou seest"--as being the heavenly kingdom. For by the land of Canaan was represented the Lord’s kingdom in the heavens, that is heaven, and the Lord‘s kingdom on earth, or the church; which signification of "land" or "earth" has been several times treated of before. That the kingdom in the heavens and on earth has been given to the Lord, is evident from various passages of the Word. As 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).
I saw in the night visions, and behold one like the Son of man came with the clouds of heaven; and He came even to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a Kingdom; and all peoples, nations, and languages shall serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed (Daniel 7:13, 14).
The Lord Himself also says the same in Matthew:--
All things are delivered unto Me of My Father (Matthew 11:27; Luke 10:22).
And again in Matthew:--
All power (potestas) has been given unto Me in heaven and on earth (Matthew 28:18).
Thou gavest to the Son power (potestas) over all flesh, that whatsoever Thou hast given Him, to them He should give eternal life (John 17:2, 3).
The same is also signified by His "sitting at the right hand," as in Luke:--
Now from henceforth shall the Son of man sit at the right hand of the power of God (Luke 22:69).
 As regards all power being given unto the Son of man in the heavens and on earth, it is to be known that the Lord had power over all things in the heavens and on earth before He came into the world; for He was God from eternity and Jehovah, as He plainly says in John:--
Now, O Father, glorify Thou Me with Thine own self, with the glow which I had with Thee before the world was (John 17:5);
Verily, verily, I say unto you, before Abraham was, I am (John 8:58);
for He was Jehovah and God to the Most Ancient Church that was before the flood, and was seen by them. He was also Jehovah and God to the Ancient Church that was after the flood. And it was He who has represented by all the rites of the Jewish Church, and whom they worshiped. But the reason He says that all power was given unto Him in heaven and on earth, as if it were then His for the first time, is that by "the Son of man" is meant His Human Essence; and this, when united to His Divine Essence, was also Jehovah, and at the same time had power; and this could not be the case until He had been glorified, that is, until by unition with the Divine Essence His Human Essence also had life in itself, and so became in like manner Divine and Jehovah; as He says in John:--
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).
 It is His Human Essence, or external man, that is likewise called "Son of man" in Daniel, in the passage quoted above; and of which it is said in the passage quoted from Isaiah, "A Child is born and a Son is given to us." That the heavenly kingdom should be given to Him, and all power in the heavens and on earth, He now saw, and it was now promised Him; and this is signified by the words, "all the land which thou seest, to thee will I give it, and to thy seed after thee forever." This was before His Human Essence had been united to His Divine Essence, which was united when He had overcome the devil and hell, that is, when by His own power and His own might He had expelled all evil, which alone disunites.
AC 1608. And to thy seed forever. That this signifies those who should have faith in Him, is evident from the signification of "seed," as being faith, and indeed the faith of charity (n. 255, 256, 1025). That the heavenly kingdom should be given to His seed, that is, to those who have faith in Him, is clearly evident from the words of the Lord Himself in John:--
The Father loveth the Son, and hath given all things into His hand he that believeth on the Son hath everlasting life but he that believeth not the Son shall not see life (John 3:35, 36).
 And again:--
As many as received Him, to them gave He power (potestas) to become the sons of God, to those that believe in His name who were born not of bloods, nor of the will of the flesh, nor of the will of man (John 1:12, 13).
From these words it is evident what faith, or believing in Him, is, namely, that it is with those who receive Him and believe in Him, not from "the will of the flesh," nor from "the will of man." "The will of the flesh" is what is contrary to love and charity, for this is signified by "flesh" (n. 999); and "the will of man" is what is contrary to the faith that is from love or charity, for this is what is signified by "man." For the will of the flesh and the will of man are what disjoin; but love and the derivative faith are what conjoin; therefore they in whom are love and the derivative faith, are they who are born of God. And because they are born of God, they are called "sons of God," and are His "seed," to whom is given the heavenly kingdom. These things are signified by the following words in this verse" all the land which thou seest, to thee will I give it, and to thy seed, forever."
 That the heavenly kingdom cannot be given to those who are in faith without charity, that is, to those who say that they have faith and yet hold the neighbor in hatred, may be seen by any one who is willing to reflect; for there can be no life in such faith, when hatred, that is hell, constitutes the life. For hell consists of nothing but hatreds; not of the hatreds which a man has received hereditarily, but of those which he has acquired by actual life.
AC 1609. Verse 16. And I will make they seed as the just of the earth; so that if a man can number the dust of the earth, then shall they seed also be numbered. "I will make thy seed as the dust of the earth," signifies multiplication immeasurably; "so that if a man can number the dust of the earth, then shall thy seed also be numbered," signifies asseveration.
AC 1610. I will make thy seed as the dust of the earth. That this signifies multiplication immeasurably, is evident without explication. It is here said that his seed should be made as the dust of the earth;" in other places in the Word, " as the sand of the sea," and in others, "as the stars of the heavens." Each expression has its own peculiar signification. "The dust of the earth" refers to things that are celestial, for "the earth," as before shown, signifies the celestial of love. "The sand of the sea" refers to things that are spiritual; for "the sea," as has also been shown, signifies the spiritual of love. "As the stars of the heavens" signifies both of these, in a higher degree; and as none of these things can be numbered, it became a customary form of speaking to express by them immeasurable fructification and multiplication.
 That his seed (that is, the faith of love, or love) should be immeasurably multiplied, in the supreme sense, signifies the Lord, and in fact His Human Essence; for the Lord as to His Human Essence was called "the Seed of the woman" (n. 256). And when the Lord’s Human Essence is signified, by immeasurable multiplication is meant the infinite celestial and spiritual; but when the faith of charity, or charity, in the human race, is signified by "seed," it is meant that this seed in each one who lives in charity is immeasurably multiplied; as also comes to pass in the other life, with every one who lives in charity. With such a one, charity and the derivative faith, and, together with these, happiness, are multiplied to such a degree, that it can only be described as immeasurable, and beyond words. When by "seed" there is signified the human race, the multiplication of this in the Lord‘s Kingdom is also immeasurable, not only from those who are within the church and their children, but also from those who are without the church and their children. Hence the kingdom of the Lord, or heaven, is immeasurable. Concerning its immensity, of the Lord’s Divine mercy more will be said elsewhere.GENESIS 13:14-16 previous - next - text - summary - Genesis - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|