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).

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.