6344. And the beginning of my forces. That this signifies that through it is the first power in truth, is evident from the signification of the “beginning of forces,” as being the first power; and as “forces” are predicated of truth, it is the first power in truth that is signified, in like manner as in Isaiah:

Jehovah giveth strength to the wearied one, and to him that hath no forces He multiplieth power (Isaiah 40:29); where “strength” is predicated of good, and “forces” of truth, and “power” of both. How it is to be understood that through faith there is power in good, and the first power in truth, which is signified by “Reuben, my firstborn, thou art my strength, and the beginning of my forces,” shall be briefly told. All the power in the spiritual world is from good through truth. Without good, truth has no power whatever, for truth is like a body, and good is like the soul of this body, and in order that the soul may do anything, it must be by means of the body. Hence it is plain that truth without good has no power whatever, just as the body without the soul has no power; for the body is then a carcass, and so also is truth without good.

[2] When the faith of truth through good is first born, the power appears to be in truth. This power is what is called the “first power in truth through faith,” and is signified by the “beginning of forces,” as also elsewhere in the Word where “birthright” is treated of; as in David:

He smote all the firstborn in Egypt, the beginning of forces in the tents of Ham (Psalms 78:51).

And in another place:

He smote all the firstborn in their land, the beginning of all their forces (Psalms 105:36).

Also in Deuteronomy:

He shall acknowledge the firstborn son of the hated one, to give him two parts of all that shall be found for him; in that he is the beginning of his forces, the right of the birthright is his (Deuteronomy 21:17).

[3] As by the “firstborn” is signified in the genuine sense the good that is of charity, but in the sense according to the appearance the truth that is of faith (see n. 3325, 4925, 4926, 4928, 4930), and as these two are the foundations of the church, therefore by the ancients the firstborn was called the “strength of the father, and the beginning of his forces.” That such was the signification is plainly evident from the fact that every firstborn belonged to Jehovah or the Lord, and that in the stead of all the firstborn the tribe of Leviticus was accepted and the priesthood given to it.

[4] Scarcely anyone in this world can know what is the nature of the power that is in truth from good; but it is known to those who are in the other life; thus by revelation thence. They who are in truth from good, that is, in faith from charity, are in power through truth from good. In this power are all the angels, and from this the angels are called in the Word “powers;” for they are in the power of restraining evil spirits, one angel being able to restrain a thousand all at once. They exercise their power chiefly when with man, in defending him at times against many hells, and this in a thousand and a thousand ways.

[5] They have this power by means of the truth that is of faith from the good that is of charity; but as they have their faith from the Lord, it is the Lord alone who is the power in them. This power which is through faith from the Lord is meant by the Lord’s words to Peter:

Upon this rock I will build My church; and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:18-19).

This was said to Peter, because by him was represented faith (see preface to Genesis 22, andalso3750, 4738, 6000, 6073); and by “Peter,” wherever in the Word he is called “Peter,” as here, is signified in the internal sense, faith, and in the supreme sense the Lord as to faith.

1712. He divided himself against them by night. That this signifies the shade in which the apparent goods and truths were, is evident from the signification of “night,” as being a state of shade. There is said to be a state of shade when it is not known whether the good and truth are apparent or are genuine. When anyone is in apparent good and truth, he supposes them to be genuine good and truth; the evil and falsity that are in apparent good and truth are what cause the shade, and make them appear genuine. They who are in ignorance can know no otherwise than that the good which they do is their own, and that the truth which they think is their own, and it is the same with those who attribute to themselves the goods they do, and place merit in them, not knowing that in this case they are not good, although they appear so; and that the Own and self-merit which they place in them are the evils and falsities which obscure and darken. So in many other cases.

[2] The kind and the measure of the evil and falsity which lie concealed in them, cannot possibly be so well seen in the life of the body as in the other life, where they are presented to view as in clear light. But the case is different if this is done from ignorance that is not confirmed, for in this case those evils and falsities are easily dispersed. But if men confirm themselves in the belief that they can do good and resist evil by their own powers, and that they thus merit salvation, in this case this idea remains attached, and causes the good to be evil, and the truth to be falsity. But still it is according to order for a man to do good as of himself; and therefore he ought not to slacken his hand, with the thought, “If I can do nothing of good from myself, I ought to wait for immediate influx,” and thus remain in a passive state, for this would be contrary to order; but he must do good as of himself; yet, when he reflects upon the good which he does or has done, let him think, acknowledge, and believe that the Lord has done the work in him.

[3] If he slackens his effort, thinking as has been said, he is then not a subject into which the Lord can operate. The Lord cannot flow into anyone who deprives himself of everything into which power can be infused. It is as if one were not willing to learn anything without a revelation to himself; or as if one would teach nothing unless the words were put into him; or as if one would attempt nothing unless he were put into action as one without will. But if these things were done, he would be still more indignant at being like an inanimate thing; when yet that which is animated by the Lord in a man is that which appears as if it were from himself. It is thus an eternal truth that a man does not live from himself, but that if he did not appear to live from himself he could not live at all.