4390. And built him a house. That this signifies the increase of good from truth in that state, is evident from the signification of “building a house,” as being to instruct the external man in intelligence and wisdom (see n. 1488). And as intelligence belongs to truth, and wisdom to good, by “building a house” is here signified the increase of good from truth. (That a “house” denotes good may be seen above, n. 2233, 2234, 3128, 3142, 3652, 3720.) What the good of truth is, has been already stated (n. 4337, 4353), namely, that it is truth in will and act. This truth is what is called good, and the conscience which is from this good is called a conscience of truth. This good which is from truth increases in proportion as the man exercises charity from willing well, thus in proportion and in such a manner as he loves the neighbor.

[2] The reason why good and truth are mentioned so frequently in the explications, is that all things in heaven, and consequently all in the Lord’s church, bear relation to good and truth. Speaking generally these two include all things that belong to doctrine and to life; truths, all things that belong to doctrine; and goods, all things that belong to life. Moreover, it is a universal fact that the human mind has no other objects than those which are of truth and good; its understanding, those which are of truth; and its will, those which are of good. Hence it is evident that truth and good are terms of the widest signification, and that their derivations are unutterable in number. This is the reason why truth and good are so often mentioned.

4353. And kissed him. That this signifies interior conjunction from love, is evident from the signification of “kissing,” as being conjunction from love (see n. 3573, 3574, 4215), here interior conjunction. In this verse the conjunction of the Divine good of the natural which is “Esau,” with the truth there which is “Jacob,” is treated of in general; but in what follows this conjunction is described specifically. As regards the conjunction itself, it is this which effects man’s regeneration; for man is regenerated by the fact that the truths in him are being conjoined with good, that is, that the things which belong to faith are being conjoined with those which belong to charity. The process is fully described in these and the following verses. The Lord is indeed the subject treated of how He made His natural Divine, consequently how He united Divine good to the truth in His natural. But as man’s regeneration is an image of the Lord’s glorification (n. 3138, 3212, 3296, 3490), this regeneration is also treated of at the same time in the internal sense. And as regeneration can fall into man’s idea, but not so fully the Lord’s glorification, the latter may be illustrated by the former.

[2] It is manifest from what has been explained that the conjunction of good with truths (by which regeneration is effected) progresses more and more interiorly; that is, truths are successively conjoined more interiorly with good. For the end of regeneration is that the internal man may be conjoined with the external, thus the spiritual with the natural through the rational. Without the conjunction of both of these there is no regeneration. Nor can this conjunction be effected until good has first been conjoined with truths in the natural; for the natural must be the plane, and the things that are in the natural must correspond. This is the reason why when the natural is being regenerated, the conjunction of good with truths becomes successively more interior. For the spiritual conjoins itself first with the things which are inmost in the natural, and then by means of these with those which are more exterior. Nor can man’s internal conjoin itself with his external, unless the truth in the external becomes the good of truth, that is, truth in will and act (n. 4337); for then for the first time they can be conjoined, inasmuch as the Lord flows in with man through his internal man, and in fact through the good therein. This good can be conjoined with good in the external man, but not good with truth immediately.

[3] From this it may be seen that the truth in man must first become truth in will and act (that is, the good of truth), before the conjunction of the rational with the natural, or the internal man with the external, can take place. But how truth becomes the good of truth, must be evident to everyone who pays attention. All Divine truth regards these two precepts-to love God above all things, and the neighbor as one’s self. It is these precepts from which and for the sake of which truths are, and to which truths tend, more nearly and more remotely. Therefore when truths are put into act, they are instilled successively into their beginning and their end, namely, into charity toward the neighbor, and into love to the Lord; and thereby truth becomes good, which is called the good of truth; and when this takes place, it can then be conjoined with the internal man, which conjunction becomes successively more interior, in proportion as more interior truths are implanted in this good. Act precedes, man’s willing follows; for that which a man does from the understanding, he at last does from the will, and finally puts it on as a habit; and it is then instilled in his rational or internal man. And when it has been instilled in this, the man no longer does good from truth, but from good; for he then begins to perceive therein somewhat of blessedness, and as it were somewhat of heaven. This remains with him after death, and by means of it he is uplifted into heaven by the Lord.