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).

3849. And Laban gave to Rachel his daughter Bilhah his handmaid to be to her for a handmaid. That this signifies the exterior affections, which are the bonds or subservient means, is evident from what was said above (n. 3835). The reason why by “Bilhah” the handmaid of Rachel are signified exterior affections; and by “Zilpah” the handmaid of Leah, external affections, is that by Rachel is represented the affection of internal truth, and by Leah the affection of external truth. Exterior affections are natural affections which are subservient to internal ones. The reason why these exterior affections are means serviceable to the conjunction of truth with good, is that nothing which is of doctrine, and indeed nothing which is of memory-knowledge, can enter into man, save by means of affections; for in affections there is life, but not in the truths of doctrine and of memory-knowledge without affections. That this is the case is very plain; for a man cannot even think, nor so much as utter a syllable, without affection. He who pays attention to the matter will perceive that a voice without affection is like the voice of an automaton, and thus is but a lifeless sound; and that in proportion to the amount and the quality of the affection therein, such is the amount and the quality of the life in it. This shows what truths are without good; and that the affection is in the truths from the good.

[2] He who pays attention may also know, from the nature of man’s understanding, that it is no understanding unless the will is in it; the life of the understanding being from the will. This again shows what truths without good are, namely, that they are no truths at all; and that truths derive their life from good; for truths belong to man’s intellectual part, and good to his will part. From all this anyone can judge what faith (which is of truth) is without charity, which is of good; and that the truths of faith without the good of charity are dead; for as before said the amount and the quality of the affection in truths, determine the amount and the quality of the life in them. But that truths nevertheless appear animated, even when there is no good of charity, is from the affections of the love of self and the love of the world, which have no life, except that which in the spiritual sense is called death, that is, infernal life. It is said affection, and thereby is meant that which is continuous of love. ¹

[3] From all this we can see that affections are means subservient to the conjunction of truth with good; and that affections are what introduce truths, and also dispose them into order-genuine affections, which are of love to the Lord and love toward the neighbor, into heavenly order; but evil affections, which are of the love of self and the love of the world, into infernal order; that is, into the opposite of heavenly order.

[4] The most external affections are those of the body, and are called appetites and pleasures; the next interior affections are those of the natural mind, and are called natural affections; but the internal affections are those of the rational mind, and are called spiritual affections. To these last-spiritual affections of the mind-doctrinal truths are introduced by means of exterior and most external, or natural and bodily affections. Hence these affections are subservient means, and are signified by the handmaids given by Laban to Rachel and to Leah. Their being called “Laban’s” handmaids, signifies that they derived their origin from the good which is represented by Laban, which good has been described above. For the truths that are first learned cannot be at first insinuated by means of any other affections than these; genuine affections come in course of time, but not until the man acts from good.

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