3494. And he called Esau his elder son. That this signifies the affection of good of the natural, or the good of life, is evident from the representation of Esau, as being the Divine good of the natural (concerning which see n. 3300, 3302, 3322); and because the good of the natural is that which appears in the affection and life, therefore it is the affection of good of the natural, or the good of life, that is here represented by Esau. The affection of good in the natural, and the derivative good of life, is what is called the “elder son;” but the affection of truth, and the derivative doctrine of truth, is what is called the “younger son.” That the affection of good, and the derivative good of life, is the “elder son,” that is, the firstborn, is evident from the fact that infants are first of all in good, for they are in a state of innocence, and in a state of love toward their parents and nurse, and in a state of mutual charity toward their infant companions; so that good is the firstborn with every man. This good, into which man is thus initiated when an infant, remains; for whatever is imbibed from infancy enters into the life; and because it remains, it becomes the good of life; for if man should be without such good as that which he has derived from infancy, he would not be a man, but would be more of a wild beast than any in the forest. This good does not indeed appear to be present, because all that is imbibed in the infantile age does not appear otherwise than as something natural-as is sufficiently manifest from walking, and from the other motions of the body; from the manners and decorums of civil life; also from speech, and various other things. From this it may be seen that good is the “elder son,” that is, the firstborn, and consequently that truth is the “younger son,” or is born afterwards; for truth is not learned till the infant becomes a child, a youth, and an adult.

[2] Good as well as truth in the natural or external man is a “son,” that is to say, a son of the rational or internal man; for whatever comes forth in the natural or external man flows in from the rational or internal man, and from this also comes forth and is born; that which does not come forth and is not born therefrom is not a living human thing; it would be as you might say something sensuous corporeal without a soul. From this it is that both good and truth are called “sons,” and indeed sons of the rational. And yet it is not the rational which produces and brings forth the natural, but it is an influx through the rational into the natural, which influx is from the Lord. Therefore all infants who are born are His sons, and afterwards when they become wise, insofar as they are still infants, that is, in the innocence of infancy, in the love of infancy toward their parent, now the Lord, and in the mutual charity of infancy toward their infant companions, now their neighbor, so far they are adopted by the Lord as sons.

3300. And the first came forth red all over like a hairy garment [tunica]. That this signifies the natural good of the life of truth, is evident from the signification of “coming forth,” as being to be born; from the signification of “red,” as being the good of life, as will be shown presently; and from the signification of a “hairy garment,” as being the truth of the natural, which also will be shown presently. This being the “first” signifies that as to essence good is prior, as before said (n. 3299); and it is said “like a hairy garment” in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a “garment” [tunica] signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576).

[2] That “red,” or “ruddy,” signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called “fire” (n. 933-936). So also is love compared to blood, and is called “blood” (n. 1001); and because they are both red, the good which is of love is signified by “red” or “ruddy,” as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:

He shall wash his raiment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Genesis 49:11-12); where Judah is treated of, by whom is there signified the Lord, as must be evident to everyone. “Raiment” and “vesture” in this passage signify the Lord’s Divine natural; “wine” and “the blood of grapes” signify the Divine good and Divine truth of the natural. Of the former it is said that “his eyes are redder than wine;” of the latter that “his teeth are whiter than milk;” it is the conjunction of good and truth in the natural which is thus described.

[3] In Isaiah:

Who is this that cometh from Edom? Wherefore art Thou red in Thine apparel? and Thy garments like him that treadeth in the wine-vat? (Isaiah 63:1-2);

here “Edom” denotes the Divine good of the Lord’s Divine natural, as will appear from what follows; “red in Thine apparel” denotes the good of truth; “garments like him that treadeth in the wine-vat,” the truth of good.

In Jeremiah:

Her Nazirites were purer than snow, they were whiter than milk; they were more ruddy in bone than rubies, their polishing was of sapphire (Lam. 4:7).

By the “Nazirites” was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being “more ruddy in bone than rubies.”

[4] As “red” signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord’s kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exodus 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Numbers 19:2, 9). Unless the color red had signified something celestial in the Lord’s kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, everyone acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exodus 35:6).

[5] As almost all things have also an opposite sense, as has before been frequently stated, “red” in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called “fire” (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called “blood” (n. 374, 954, 1005). Hence in the opposite sense “red” has this signification; as in Isaiah:

Jehovah said, Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18).

In Nahum:

The shield of the mighty men (of Belial) is made red, the valiant men are made crimson, in the fire of torches are the chariots in the day (Nahum 2:3).

In John:

And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Revelation 12:3).

Again:

And I saw and behold a white horse, and he that sat thereon had a bow; and there was given unto him a crown; and he went forth conquering and to conquer. And another horse came forth that was red; and to him that sat thereon it was given to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. Afterwards there came forth a black horse; and at last a pale horse, whose name was death (Revelation 6:2, 4-5, 8).