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.

343. That a “shepherd of the flock” is one who exercises the good of charity, must be obvious to everyone, for this is a familiar figure in the Word of both Old and New Testaments. He who leads and teaches is called a “shepherd” and those who are led and taught are called the “flock.” He who does not lead to the good of charity and teach it, is not a true shepherd; and he who is not led to good, and does not learn what is good, is not of the flock. It is scarcely necessary to confirm this signification of “shepherd” and “flock” by quotations from the Word; but the following passages may be cited.

In Isaiah:

The Lord shall give the rain of thy seed, wherewith thou sowest the ground, and bread of the increase of the ground; in that day shall He feed thy cattle in a broad meadow (Isaiah 30:23),

where “bread of the increase of the ground” denotes charity. Again:

The Lord Jehovih shall feed His flock like a shepherd; He shall gather the lambs into His arm, and carry them in His bosom, and shall gently lead those that are with young (Isaiah 40:11).

In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest on the cherubim, shine forth (Psalms 80:1).

In Jeremiah:

I have likened the daughter of Zion to a comely and delicate woman; the shepherds and their flocks shall come unto her, they shall pitch tents near her round about, they shall feed everyone his own space (Jeremiah 6:2-3).

In Ezekiel:

Thus saith the Lord Jehovih, I will multiply them as a flock of man, as a hallowed flock, as the flock of Jerusalem in her appointed times; so shall the waste cities be filled with the flock of man (Ezekiel 36:37-38).

In Isaiah:

All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee (Isaiah 60:7).

They who lead the flock to the good of charity are they who “gather the flock;” but they who do not lead them to the good of charity “scatter the flock;” for all gathering together and union are of charity, and all dispersion and disunion are from want of charity.