Spiritual Meaning of GENESIS 30:41-42
previous  -  next  -  text  -  summary  -  Genesis  -  BM Home  -  Full Page

AC 4028. Verses 41, 42. And it came to pass in every growing warm of the flock of those that came together first, that Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods. And to the flock that came together later he did not set them; and those that came together later were Laban‘s, and those that came together first were Jacob’s. "And it came to pass in every growing warm of the flock of those that came together first," signifies the things that were spontaneous; "that Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods," signifies things called forth and conjoined by His own power; "and to the flock that came together later he did not set them," signifies things that are compulsory; "and those that came together later were Laban‘s," signifies that these things were left behind; "and those that came together first were Jacob’s," signifies that the spontaneous things, or those which were from his freedom, were conjoined.

AC 4029. And it came to pass in every growing warm of the flock that came together first. That this signifies those things which were spontaneous, is evident from the signification of "growing warm," as being the ardor of affection and its effect (n. 4018, 4019); from the signification of "flock," as being truth and good; and from the signification of "those that came together first," as being things spontaneous. That "those that came together first" signify things spontaneous, is evident from the connection of things in the internal sense, and also from the fact that whatever is from affection is spontaneous, especially that which is from the ardor of affection, which is signified by "growing warm," for which reason their growing warm is spoken of twice in this verse and also from the derivation of the word in the original language, as meaning conjunction by the inmost of love. Moreover the conjunction of truth and good in the natural is here treated of, which is not effected except by what is spontaneous, that is, in freedom. This shows that "in every growing warm of the flock of those that came together first," or "in every growing warm of those of the flock that came together first," signifies truths and goods which are spontaneous or from freedom, or what is the same, those which are from the utmost affection. Everything which is of love or affection is free, (n. 2870); also all conjunction of truth and good takes place in freedom, and that there is no conjunction in what is compulsory, (n. 2875, 3145, 3146, 3158); and therefore all reformation and regeneration are effected by means of freedom, (n. 1937, 1947, 2876-2881); if this could he effected by means of what is compulsory, all would be saved (n. 2881).

AC 4030. That Jacob put the rods before the eyes of the flock in the gutters, that it might grow warm at the rods. That this signifies things called forth and conjoined by His own power, is evident from the signification of "rods," as being power; and when predicated of the Lord, His own power (n. 4013, 4015); and from the signification of "putting them before the eyes of the flock in the gutters that it might grow warm," as being to call forth that they might be conjoined--as is evident from what has been said above concerning the signification of these words (n. 4018).

AC 4031. And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of "coming together later." That "coming together first" signifies that which is spontaneous or free, has been shown above (n. 4029). That "coming together later" signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that "growing warm" is not here spoken of, as it is of those that came together first; for by "growing warm" is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

[2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. What freedom is, and whence it is, see (n. 2870-2893). He who while reasoning concerning the Lord‘s Providence, man’s salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man‘s freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable--as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

[3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man’s state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. They who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, (n. 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898). For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man‘s freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

[4] Man’s freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one‘s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

AC 4032.

AC 4033. And those that came together later were Laban’s. That by this is signified that these compulsory things were left behind; and that by those that came together first were Jacob‘s is signified that things spontaneous, or those that are from freedom, were conjoined, is evident from what has been said just above (n. 4029, 4031). By compulsory things are here signified those that were not conjoined, and that could not be conjoined; and by things spontaneous are signified those that had been conjoined, and also such as could be conjoined. That the latter also are meant is because things spontaneous are according to the affections and their quality. After the good signified by "Laban" and his "flock" has subserved the uses spoken of above, it is then separated. This separation is treated of in the following chapter.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

www.BibleMeanings.info