22. 20. (The Lord is described as to the Word appearing above the expanse of the cherubim (Ezekiel 1:26-28), and is called the Lord Jehovih (Ezekiel 2:4; 3:11, 27; 4:14; 5:7-8, 11; 6:3, 11; 7:2, 5; 8:1 seq.). Then he is called the God of Israel (8:4, especially 11:22-23).

I will raise up one shepherd over them, who shall feed them, My servant David. I, Jehovah, will be a God to them, and My servant David a prince in the midst of them. Then will I destroy for them the covenant of peace (Ezekiel 34:23-25).

My servant David shall be king over them, and they all shall have one shepherd. And I will make a covenant of peace with them; it shall be an everlasting covenant with them, and I will set My sanctuary in the midst of them to eternity. Thus shall My habitation be with them; and I will be God to them, moreover they shall be a people to Me (Ezekiel 37:24-25). Throughout the chapter the regeneration of man in the New Church is treated of, for this is meant by the dry bones, and by the two sticks which were one.

In that day will I make a covenant with the beast of the field and with the bird of the heavens, and I will break war from the earth, and make them to lie down securely. And I will betroth thee unto Me for ever, and I will betroth thee unto Me in justice and in judgment and in mercy, and I will betroth thee unto Me in faithfulness, and thou shalt know Jehovah. And it shall be in that day that I will hear the heavens, and they shall hear the earth (Hosea 2:18-21).

I have consecrated their gain, and their wealth unto the Lord of the whole earth (Micah 4:13).

(Thou, Bethlehem Ephratah, though thou art little among the thousands of Judah, out of thee shall one come forth unto Me, that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity. Then shall he stand and feed in the strength of Jehovah, in the excellency of the name of his God; and they shall abide; for now shall he increase unto the ends of the earth (Micah 5:2-4). He will give them until the time, until the remnant of his brethren shall return unto the sons of Israel (verse 2). Concerning the New Church (4:5, seq.).)

3332. 'Jacob gave Esau bread and lentil pottage' means that the good of life was given the good of truth and the good of doctrine. This is clear from the representation of 'Esau' as the good of life, dealt with in 3300, 3322; from the meaning of 'bread' as in general the good of love - both celestial and spiritual good - dealt with in 276, 680, 2165, 2177, and so also the good of truth, this being spiritual good; and from the meaning of 'lentil pottage' as the good of doctrine, for 'pottage' or soup means the massing together of matters of doctrine, 3316, but 'lentils' the good that exists essentially in these. Jacob's giving them to Esau means in the internal sense that those goods come through the doctrine of truth, which Jacob represents, 3305.

[2] These words and those that follow in this final verse describe progress made in regard to truth and good. They describe the situation with the spiritual man while being regenerated, that is to say, how he first learns matters of doctrine concerning truth; how next he is stirred by an affection for them, which is the good of doctrine; how after that, through insight into the matters of doctrine, he is stirred by an affection for the truths which they hold within them, which is the good of truth; and how at length he desires to live according to them, which is the good of life. Thus while undergoing regeneration the spiritual man advances from the doctrine of truth towards the good of life. But once he has reached that point the order is reversed - that good is the point from which he sees the good of truth, the latter the point from which he sees the good of doctrine, and this good in turn the point from which he sees matters of doctrine concerning truth. From these considerations it may be known how, from being sensory-minded, a person becomes spiritual, and what he is like when he has become spiritual.

[3] Those varieties of good, that is to say, the good of life, the good of truth, and the good of doctrine, are all distinct from one another, as becomes clear to those who weigh the matter up. The good of life is that which issues from the will, the good of truth that which issues from the understanding, while the good of doctrine is that which issues from knowledge. Doctrinal teaching is such that it includes all three. It is clear that 'lentils' means the good of doctrine from the fact that wheat, barley, beans, lentils, millet, and spelt are such things as are meant by bread, though with specific differences. The fact that 'bread' in general means good is evident from what has been stated and shown in 276, 680, 2165, 2177; and so specific kinds of good are meant by the grains and beans that have been mentioned - nobler kinds of good by wheat and barley, but less noble by beans and lentils, as also becomes evident from these words in Ezekiel,

You, take for yourself wheat and barley, and beans and lentils, and millet and spelt, and put them into a single vessel, and make them into bread for yourself. Ezekiel 4:9, 12-13.