4337. THE INTERNAL SENSE.

In the foregoing chapters, where “Jacob” is spoken of, the subject treated of in the internal sense was the acquisition of truth in the natural, which acquisition is made in order that this truth may be conjoined with good, for all truth is for the sake of this end. “Jacob,” in the internal sense, is this truth, and “Esau” is the good with which the truth is to be conjoined. Before the conjunction is effected, truth appears to be in the first place; but after the conjunction, good is actually in the first place (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 3995). This is also what is signified by the prophecy of Isaac to Esau: “Upon thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shall break his yoke from off thy neck” (Genesis 27:40). And this state is what is described in the present chapter. For this reason Jacob calls Esau his “lord,” and himself his “servant” (verses 5, 8, 13, 14).

[2] Be it known that Jacob here represents the good of truth. But regarded in itself the good of truth is only truth; for so long as truth is in the memory only, it is called truth; but when in the will and thence in act, it is called the good of truth; for to do truth is nothing else. Whatever proceeds from the will is called good, for the essential of the will is love and the derivative affection; and everything that is done from love and its affection is named good. Neither can truth be conjoined with the good that flows in through the internal man and is in its origin Divine (which is here represented by Esau), until the truth is truth in will and act; that is, the good of truth. For the good that flows in through the internal man and is in its origin Divine, flows into the will, and there meets the good of truth that has been instilled through the external man.

3039. He shall send His angel before thee. That this signifies the Divine providence, is evident from the signification of “angel” in the Word, as being the Lord; but what of the Lord is meant, appears from the series (see n. 1925); and that the Divine providence is meant here is evident. That the Lord is meant by “angels” in the Word, is because all that was spoken in the Word by the prophets and others under the dictation of angels, is from the Lord, that is, belongs to the Lord Himself. The angels in heaven also acknowledge and perceive that nothing of good and truth is from themselves, but all from the Lord; and this so fully that they are averse to all things that induce any other idea. Hence it is that by “angels,” that is, by good angels, is meant the Lord; but what of His, becomes apparent from the series, or connection.