4605. Reuben Jacob’s firstborn. That this signifies the good of faith, is evident from the signification of the “firstborn,” as being faith (see n. 352, 367, 2435, 3325); and from the representation of Jacob as being the good of natural truth (see n. 4538); and from that of Reuben, as being the quality of faith. For “Reuben” in the genuine sense signifies the truth of faith (n. 3861, 3866); but after the truth of faith has been made good, he signifies the good of faith. Moreover, regarded in itself faith is charity, and thus regarded in itself the truth of faith is the good of faith, because faith is impossible except from charity, that is, truth is impossible except from good; and therefore when a man has been regenerated, good is in the first place, or is the firstborn (n. 3325, 3494). Hence it is that by “Reuben Jacob’s firstborn” is here signified the good of faith. The like is signified also in Moses:

Let Reuben live and not die, and it shall be that his numbers are mortal (Deuteronomy 33:6).

The reason why in this passage “Reuben” denotes the good of faith, is that he is put in the first place, and Judah in the second, thus in a different order in this prophecy of Moses respecting the sons of Israel from that in the prophecy of Jacob (Genesis 49), for as before said (n. 4603), the order in which they are named is determined in accordance with the state of the subject that is being treated of.

[2] In like manner in John:

I heard the number of the sealed, a hundred and forty-four thousand sealed out of every tribe. Of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben were sealed twelve thousand, of the tribe of Gad were sealed twelve thousand (Revelation 7:4-5);

here Judah is named in the first place, Reuben in the second, and Gad in the third. These three here constitute the first class, and as the Lord’s kingdom is the subject treated of, “Judah” signifies celestial good such as is in the inmost or third heaven, “Reuben” spiritual good which is the same as the good of faith such as is in the second or middle heaven, and “Gad” the good of the natural such as is in the first heaven. But it is otherwise in the prophecy of Deborah and Barak:

The princes in Issachar were with Deborah, and as was Issachar so was Barak; into the valley he was sent at his feet, in the classes of Reuben were great decrees of heart; why dwellest thou between two burdens to hear the hissings of the droves? To the classes of Reuben were great searchings of heart (Judg. 5:15-16);

It is impossible to know the meaning of these words unless it is known what Issachar, Deborah, Barak, and Reuben represent; and what the “princes,” the “valley,” the “classes,” the “decrees of heart,” the “two burdens,” and the “hissings of the droves,” signify; but it is evident that “Reuben” here denotes faith.

2435. That I will not overthrow the city of which thou hast spoken. That this signifies that so he would not perish, namely, the man with whom there is truth within which there is good, is evident from the signification of a “city,” as being truth (see n. 402, 2268, 2428). It has been disputed from the most ancient times which is the firstborn of the church, charity or faith; for the reason that man is regenerated and becomes a church by means of the truths of faith. But they who have set faith foremost and made it the firstborn, have all fallen into heresies and falsities, and at length have extinguished charity altogether; as we read of Cain, by whom such faith is signified, that at length he killed his brother Abel, by whom is signified charity; and afterwards of Reuben, the firstborn son of Jacob, by whom likewise faith is signified, that he polluted his father’s couch (Genesis 35:22; 49:4), and therefore was held unworthy, and the primogeniture was given to Joseph (Genesis 48:5; 1 Chron. 5:1).

[2] This was the source of all the contentions, and also all the laws, respecting primogeniture that are mentioned in the Word. The cause of there being such a controversy was that it was not known, as even at this day it is not known, that a man has only so much of faith as he has of charity; and that when a man is being regenerated, charity presents itself to faith, or what is the same, good presents itself to truth, and insinuates itself into it and adapts itself to it in every particular, causing faith to be faith; and thus that charity is the very firstborn of the church, although to man it appears otherwise (see also n. 352, 367 t as these things will frequently be treated of hereafter, of the Lord’s Divine mercy we shall say more on the subject as the occasion arises.