8080. And every firstborn of man among thy sons shalt thou redeem. That this signifies that the truths of faith are not to be ascribed to the Lord, but the goods of faith, is evident from the signification of the “firstborn,” as being faith (see n. 352, 2435, 6344, 7035, 8042); from the signification of “sons,” as being truths (n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “redeeming,” as being to give something else in its place (as above, n. 8074, 8078). That it denotes that these are not to be ascribed, follows from the full meaning of these words: “and every firstborn of man among thy sons thou shalt not cause to pass over (that is, shalt not sacrifice), but shalt redeem.” “Not to cause to pass over” denotes not to ascribe (as above, n. 8074, 8078.) From all this it is evident that by “every firstborn of man among thy sons thou shalt redeem” is signified that the truths of faith are not to be ascribed to the Lord, but something else in their place; that this is the good of faith can be seen from the fact that by the “firstborn” in general is signified the good of faith (as above, n. 8042, 8043); but that when it is said “the firstborn of man among his sons” it denotes the truth of faith; for there is the truth of faith, and there is the good of faith.

[2] That the good of faith, or charity, is this something else which is to be ascribed to the Lord instead of the truths of faith, can also be seen from the fact that the firstborn of the sons of Israel were not accepted; but in their place the Levites, and this for the reason that by Leviticus was represented the good of faith, or charity (3875, 4497, 4502, 4503); that the tribe of Leviticus was accepted in place of all the firstborn, see Numbers 3:12-13, 40; 8:16-18. That the good of faith is this something else which is to be ascribed to the Lord, can also be seen from the fact that faith is not faith without charity (n. 654, 724, 1162, 1176, 2231, 2343, 2349, 2429, 2839, 2982, 3146, 3325, 3849, 3865, 4368, 5351, 7039, 7082-7084, 7342, 7950); and also from the fact that the good of faith is actually in the first place, but the truth of faith only apparently so (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273); thus that charity is the firstborn (n. 3325, 3494, 4925, 4926, 4928, 4930).

[3] That regarded in itself the truth of faith without its good is not to be ascribed to the Lord, that is, given to Him, or acknowledged to be from Him, is because no truth of faith has any life in it until it becomes the good of faith; and the truth of faith becomes the good of faith by willing it and doing it (n. 7835). When therefore it becomes the good of faith, then it is acknowledged by the Lord as being His, for the Lord gives faith mediately through its good. Moreover with the man of the spiritual church all the truth of faith becomes the good of faith when he is being regenerated, and then for the first time it becomes the Lord’s.

[4] The law concerning the redemption of the firstborn of man was delivered to the end that they should not sacrifice their sons, which came into use among the nations with whom there remained the statutes of the Ancient Church, which was a representative church, but which in course of time were wholly adulterated. That the firstborn were to be sanctified to God was one of the statutes of the Ancient Church; but by “sanctifying” they began to understand sacrificing. The descendants of Jacob also inclined to do likewise; and therefore this law was unfolded before them; and to prevent their doing this the Levites were accepted in place of the firstborn, as has been said. In the spiritual world this law was unfolded according to its correspondent sense, which is that the truths of faith are not holy, thus are not to be sanctified or ascribed; but the goods of faith. Moreover sanctification was afterward understood in this manner-that they should give or present the firstborn to Jehovah, and offer a sacrifice for him, according to these words in Luke:

When the days of their purification according to the law of Moses were fulfilled, they brought Jesus up to Jerusalem, to present him to the Lord. As it was written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord, and to offer a sacrifice (Luke 2:22-24).

8043. That which openeth every womb. That this signifies which is from charity, is evident from the signification of “that which openeth the womb,” as being that which is born immediately of a regenerate one, thus that which is from charity (according to what was said just above, n. 8042). For he who is conceived anew, comes as it were again into the womb; and he who is born anew, goes forth as it were again from the womb; but that which is conceived in the womb and born from the womb is not man as man, but is the faith of charity, for this makes the spiritual of man, thus as it were makes the man himself anew, for then his life is derived from this. From all this it can be seen what is meant in the spiritual sense by “that which openeth the womb.” The angels, who are in spiritual ideas alone, understand nothing else by this. (What is meant by the “womb,” and also by “being in the womb,” and by “going forth from the womb,” see n. 3293e, 3294, 3967, 4904, 4918, 4931, 5052, 5054, 6433)

[2] As such things are signified by the “womb,” therefore in the Word the Lord is called “the Former from the womb,” that is, the Regenerator, as in Isaiah:

Thus said Jehovah, thy Maker, and thy Former from the womb; He helpeth thee: Fear not, Jacob My servant, and Jeshurun whom I have chosen, because I will pour out water upon him that is thirsty, and rivulets upon the dry ground; I will pour out My spirit upon thy seed, and My blessing upon thy children (Isaiah 44:2-3).

The Lord is called “the Maker and Former from the womb,” because He regenerates man, and from natural makes him spiritual; and as regeneration is effected by means of truth and good, therefore it is said that He “will pour out water upon him that is thirsty, and His spirit upon his seed;” for by “water” is signified the truth which is of faith (see n. 2702, 3058, 3424, 4976, 5668, 7307), and by “spirit” the good which is of charity. In like manner by “water and spirit” in John:

Jesus said unto Nicodemus, Verily, verily, I say to thee, Except anyone be begotten anew, he cannot see the kingdom of God. Nicodemus said unto Him, How can a man be begotten when he is old? Can he come a second time into his mother’s womb? Jesus answered, Verily, verily, I say to thee, Except anyone be begotten from water and the spirit, he cannot enter into the kingdom of God. That which has been born from the flesh is flesh; but that which has been begotten from the spirit is spirit. Art thou a teacher in Israel, and knowest thou not this? (John 3:3-6, 10)

[3] The Lord is called “the Former from the womb” in other passages also, as in Isaiah:

Thus said Jehovah thy Redeemer, and thy Former from the womb: I am Jehovah, that doeth all things; that spreadeth out the heavens alone; and that stretcheth out the earth by Myself (Isaiah 44:24);

by “the heavens and the earth” is meant in the general sense the church internal and external (n. 82, 1411, 1733, 1850, 3355, 4535), and in the particular sense the internal and external of the church with the man who has been regenerated; and by “spreading out” and “stretching out” is signified to make or create by Divine power (n. 7673), for which reason the Lord, as the Regenerator, is called “the Maker,” and “the Creator,” and regeneration is called “a new creation.”

[4] In like manner in the same:

Attend ye unto Me, O house of Jacob, and all the remains of the house of Israel, that have been carried from the belly, that have been borne from the womb (Isaiah 46:31 [NCBSW: 3]).

And in David:

Upon Thee, O Lord Jehovih, have I been laid from the womb; Thou art my Bringer-forth out of my mother’s bowels; Thou art my praise continually (Psalms 71:6).

From all this it is now evident what is signified in the internal sense by “that which openeth the womb,” and consequently what by “the firstborn.”