Spiritual Meaning of GENESIS 28:6-9
[2] What is meant by the thought of natural good concerning conjunction through the good of truth cannot be fully explained to the apprehension, but yet must be briefly explained. The thought of natural good is the thought of the rational or internal man within the natural or external man, and indeed from the good of the latter; for it is the rational or internal man which thinks, and not the natural or external man; the former, or internal man, is in the light of heaven, in which light there is intelligence and wisdom from the Lord (n. 3195, 3339, 3636, 3643) but the external man is in the light of the world, in which there is no intelligence, and not even life; and therefore unless the internal man were to think within the external, it would not be possible to think at all. And yet thought appears to man to be in his external man, inasmuch as he thinks from those things which have entered in by the senses and are of the world.
[3] The case is the same as with the sight of the eye. The sensuous man supposes that the eye sees of itself, when yet the eye is merely an organ of the body by which the internal man sees those things which are out of the body, or which are in the world. It is also the same as with speech. The sensuous man would suppose that the mouth and tongue speak of themselves; and they who think somewhat more deeply, that the larynx and interior organs speak by breath from the lungs; when yet it is the thought which speaks by means of these organs, for speech is nothing but thought speaking. There are many such fallacies of the senses. The case is the same in regard to all apparent life in the external man in that it is the life of the internal man therein as in its material and corporeal organ.
[4] With respect to thought, the case is this: So long as man lives in the body he thinks from the rational in the natural, but with a difference accordingly as the natural corresponds to the rational, or does not so correspond. When the natural corresponds, the man is rational, and thinks spiritually but when the natural does not correspond, the man is not rational, nor can he think spiritually for with the man whose natural corresponds to his rational the communication is opened, so that the light of heaven from the Lord can flow in through the rational into the natural, and enlighten it with intelligence and wisdom; hence the man becomes rational and thinks spiritually. But with the man whose natural does not correspond to the rational the communication is closed, and there only flows in somewhat of light in general round about, and through chinks through the rational into the natural; and the result is that the man is not rational, and does not think spiritually; for a man thinks according to the influx of the light of heaven that he enjoys. This shows that every man thinks according to the state of correspondence in respect to good and truth of the natural with the rational.
[5] But spirits and angels do not think in the same way as man; their thought is indeed also terminated in a natural, for they have with them all the natural memory and its affections, but are not allowed to use this memory (n. 2475-2479); yet although they are not allowed to use it, it nevertheless serves them as a plane, or as a foundation, in order that the ideas of their thought may be terminated therein. Hence it is that the ideas of their thought are more interior, and their speech is not as with man from forms of words, but from forms of actual things; showing that their thought also is such as is the correspondence of their natural with their rational; and that there are spirits who are rational, who think spiritually, and also those who are not rational, who do not think spiritually; and this exactly in accordance with their affections and consequent thoughts of things in the life of the body; that is, with the state of life they had acquired in the world.
[6] From this it may in some measure appear what the thought of natural good is namely, that it is thought in the good of the natural. According to the idea of spirits that is called the thought of natural good which according to the idea of men is called thought in the good of the natural. In this latter, that is, in the good of the natural, the rational thinks when it has regard to good as the end. Thus the thought of natural good concerning conjunction through the good of truth, is thought in the natural concerning the end, namely, how truth can be conjoined therewith; and this according to Divine order by the common way; which, as has often been said above, is from such things as are external, and thus which are the ultimate or last in order; for all the regeneration of the natural commences from these. These last or ultimate things are the first knowledges, such as are those of infants and children, concerning which see above (n. 3665).
[7] In the beginning the truth of good, which is Esau," is not conjoined in the external form with the good of truth, which is "Jacob;" for the good of truth is inverse in respect to the truth of good (n. 3669); but still they are inmostly conjoined, that is, in respect to ends. For the end of the truth which is from good is that truths may be adjoined to it according to order and this also is the end of the good which is from truth; and inasmuch as the end conjoins, therefore they are conjoined (n. 3562, 3565). The inverse of order is at first only a means that has respect to the end.
. And sent him to Paddan-aram. That this signifies the beginning of manifestation (existentia) through the knowledges of this good, is evident from the signification of "sending him," as being the beginning of manifestation (n. 3674); and from the signification of "Paddan-aram," as being the knowledges of truth (n. 3664). They are called the knowledges of good, because all truths are knowledges of good; and truths which are not from good, or which do not look to good as the end, are not truths; but in so far as they look to doctrine, they are called the knowledges of truth. . To take him from thence a woman. That this signifies conjunction thereby through the affection of truth, is evident from the signification of a "woman," as being the affection of truth (n. 1468, 2517, 3236) to receive which is to be adjoined thereto. . And in blessing him commanded him, saying. That this signifies reflection and thence perception in order that conjunction might be effected, is evident from the signification of being "blessed," as being conjunction (n. 3504, 3514, 3530, 3565, 3584); and from the signification of "commanding and saying," as being reflection and consequent perception (n. 3661). . Thou shalt not take a woman of the daughters of Canaan. That this signifies that he should not be conjoined with the affections of falsity and evil, is evident from the signification of "taking a woman," as being to be associated and conjoined; and from the signification of the "daughters of Canaan," as being the affections of falsity and evil (n. 3662). . And Jacob hearkened to his father and to his mother. That this signifies obedience and affection, is evident from the signification of "hearkening" or "listening to anyone," as being to obey (n. 2542); and when to the father and mother, it signifies obedience from affection. . And went to Paddan-aram. That this signifies to become imbued with the knowledges of that good and truth, is evident from the signification of "going" and "journeying," as being the order and plan of life (n. 1293, 3335); here therefore to become imbued with according to order, namely, with the knowledges of that good and truth which are signified by "Paddan-aram" (n. 3664, 3675). . And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father. That this signifies the Lord‘s foresight and providence, that the affections of that truth with which natural good had been heretofore conjoined would not conduce to conjunction, is evident from the signification here of "seeing," as being foresight and providence (n. 2837, 2839); and from the representation of Esau, as being the Lord in respect to the Divine good of the natural; from the signification of the "daughters of Canaan," here the daughters of Heth, as being the affections of truth from a ground not genuine (n. 3470, 3620, 3621, 3622); and from the signification of "being evil in the eyes of Isaac his father," as being not to conduce to conjunction, namely, through the good of the natural, which is "Esau," with the good of the rational, which is "Isaac." From all this it is evident that by these words is signified the Lord’s foresight and providence, that the affections of that truth, because not from a genuine ground, would not conduce to conjunction. How the case herein is, may be seen from the explication at (Gen. 26:34, 35), where the daughters of Heth are treated of whom Esau had taken to himself for women; and at (Gen. 27:46), where it is said of Jacob that he should not take to himself a woman of the daughters of Canaan (Heth). That by the "daughters of Canaan" are here signified the affections of truth from a ground not genuine, and above by the "daughters of Canaan," the affections of falsity and evil (n. 3662, 3683), is because the Hittites were of the Church of the Gentiles in the land of Canaan, and were not so much in falsity and evil as were the other nations there--the Canaanites, Amorites, and Perizzites. Hence also by the Hittites there was represented the Lord‘s spiritual church among the Gentiles (n. 2913, 2986).[2] That the Most Ancient Church, which was celestial and existed before the flood, was in the land of Canaan, may be seen above (n. 567); and that the Ancient Church, which was after the flood, was also in that land, and moreover in a number of other kingdoms, see above (n. 1238, 2385). From this it came to pass that all the nations in that land, and likewise all the regions and all the rivers thereof, became representative; for most ancient people, who were celestial men, by means of all the objects which they saw, perceived such things as are of the Lord’s kingdom (n. 920, 1409, 2896, 2897, 2995) thus also by means of the regions and rivers of that land. After their times these representatives remained in the Ancient Church, thus also the representatives of the places in that land. The Word in the Ancient Church (n. 2897-2899), also had thence the names of places representative, as had also the Word after their time which is called "Moses and the Prophets;" and because this was so, Abraham was commanded to go thither, and a promise was made him that his posterity should possess that land; and this not because of their being better than other nations, for they were among the worst of all (n. 1167, 3373), but in order that by them a representative church might be instituted, in which no attention should be paid to person or to place, but to the things that were represented (n. 3670) and that thereby also the names used in the Most Ancient and the Ancient Church might be retained.
. And Esau went to Ishmael, and took Mahalath the daughter of Ishmael Abraham‘s son. That this signifies the conjunction of this good with truth from a Divine origin, is evident from the representation of Esau, as being the good of the natural; and from the representation of Ishmael, Abraham’s son, as being truth from a Divine origin. That Ishmael represents the Lord‘s spiritual church, consequently truth, may be seen above (n. 1949-1951, 2078, 2691, 2699, 3268); and that Abraham represents the Lord’s Divine called the "Father," see above (n. 2011, 3251, 3439). Hence by "Mahalath the daughter of Ishmael the son of Abraham," is signified truth from a Divine origin. That "taking a wife" signifies to be associated and conjoined, is manifest; and from this it is evident that by "Esau going to Ishmael, and taking Mahalath the daughter of Ishmael Abraham‘s son," is signified the conjunction of this good with truth from a Divine origin. . The sister of Nebaioth, over his women to himself for a woman. That this signifies the affection of celestial truth more interiorly, is evident from the signification of "sister," as being intellectual or rational truth (n. 1495, 2508, 2524, 2556, 3386); from the representation of Nebaioth, as being the good which is of the spiritual church (n. 3268); from which the "sister of Nebaioth" signifies the affection of celestial truth; or what is the same thing, the affection of spiritual good; from the signification of "women," or the "daughters of Heth," as being the affections of truth from a ground not genuine (n. 3470, 3620-3622, 3686) and from the signification of "taking a woman," as being to be associated and conjoined. From this it is evident that by these words, together with those immediately preceding, there is signified the conjunction of the good represented by Esau with truth from a Divine origin, thus with the affection of celestial truth more interiorly.[2] How these things are circumstanced has indeed been already stated, but they are such as are understood with difficulty so long as the most general things of the subject are unknown. Moreover at the present day the world cares not for such things, because earthly things and not heavenly ones are the objects of its care, for the reason as they allege, that they see and know the former things, while the latter they neither see nor know. But inasmuch as the things contained in the internal sense of the Word are not merely to be disclosed, but are also to be explained, we may illustrate by an example how the case is with the truth of good that Esau represents and the good of truth that Jacob represents; and at the same time how the case is with the fact that before the man has been regenerated the good of truth is the inverse of the truth of good; but that they are afterwards conjoined; thus how the case is with all that has been said before.
[3] Let the following serve as the example: A man who is such as to be capable of being regenerated-for the Lord foresees, and since He foresees, He also provides for this at first, like an infant child, does not yet know what works of charity toward his neighbor are, because he does not as yet know what charity is, nor what his neighbor is and therefore as he knows from the Word that he ought to give to the poor, and that whoever gives to the poor has a reward in heaven, he does good to beggars more than to others, because he believes that they are the poor who are meant in the Word, not considering that such as beg in the streets for the most part live an impious and wicked life, despise whatever belongs to Divine worship, and surrender themselves to mere sloth and idleness. Nevertheless he who is in the first state of regeneration does good to such persons from his heart; and these good deeds are the goods of external truth from which regeneration begins the truth of good, which is interior, flows thus into these acts, and does the work according to the knowledges in which the child is;
[4] but afterwards, when he is more enlightened, he is desirous to do good to all whom he believes to be in want and distress; but as yet hardly makes a distinction between the pious and the impious who are in this state, believing everyone to be his neighbor in the same respect and degree. But when he is further enlightened in these matters, he then makes the distinction, and renders aid only to the upright and good, knowing that to aid the wicked is to do harm to many, inasmuch as by his benefits and services he supplies the wicked with the means of injuring others. At last, when he is regenerate, he does good only to the good and pious, because he is then affected not with the person of him to whom he does good, but with the good that is in him and inasmuch as the Lord is present in what is good and pious, he thereby through his affection for what is good testifies his love to the Lord. When the man is in this charity from the heart, he is regenerate.
[5] From this it is evident that his former state was inverse in respect to this state, inasmuch as he had believed that to be good which was not good; but still at the beginning of regeneration he must needs do that good, because his knowledge of the matter then goes no further; and because the interior good of charity could not flow into any other truth than that which was of the knowledge thereof; and it is also evident that interior good had always been present and had wrought this, but was not able to manifest itself until by knowledges the man had been successively enlightened concerning the true nature of goods and truths. From this it is in some measure evident what the good of truth is which Jacob here represents; and what the truth of good which Esau represents; and that at first these are inverse, but afterwards are conjoined.
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