5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of “garments” as being truths (of which below). Thus “changes of garments” are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see n. 4545.)

[2] That by “garments” in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the [animal] spirit. That a “garment” is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (see n. 5248).

[3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:

The appearance of the angel sitting at the Lord’s sepulcher was like lightning, and his raiment white as snow (Matthew 28:3).

In John:

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Revelation 4:4).

In the same:

He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Revelation 19:11, 13-14);

“garments white as snow,” and “fine white linen,” signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:

When Jesus was transfigured His face did shine as the sun, and His garments became as the light (Matthew 17:2).

That “light” is Divine truth is known in the church, and that it is compared to a “garment” is evident in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[4] That “garments” are truths is plain from many passages in the Word, as in Matthew:

When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matthew 22:11-13);

who are meant by “him not clad in a wedding-garment” may be seen at n. 2132.

In Isaiah:

Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1);

“garments of ornament” denote truths from good.

[5] In Ezekiel:

I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezekiel 16:10, 13);

speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired. The truths with which this church was endowed are described by the “garments;” “broidered work” is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; “fine linen and silk” are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent.

[6] In the same:

Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezekiel 27:7);

speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are “fine linen in broidered work from Egypt;” the derivative good, or good of truth, is the “blue and crimson.”

[7] In David:

The king’s daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Psalms 45:13-14).

The “king’s daughter” denotes the affection of truth; “of inweavings of gold is her garment” denotes the truths wherein is good; “embroideries” denote the lowest truths.

In John:

Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy. He that overcometh shall be clothed in white garments (Revelation 3:4-5);

“not to defile the garments” denotes not to befoul truths with falsities.

[8] In the same:

Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Revelation 16:15);

“garments” in like manner denote truths. It is the truths of faith from the Word which are properly signified by “garments.” He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be. For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation “to watch and to keep his garments, that he walk not naked and they see his shame.”

[9] In Zechariah:

Joshua was in defiled garments; thus he stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3-4);

“defiled garments” denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, “See, I have caused thine iniquity to pass from thee.” Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exodus 19:14), and when they were being cleansed from things impure (Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24).

[10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. Without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man; for both are the delight of his life? And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord insofar as the man does not love himself more than others, and insofar as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.

121. Faith separate from love or charity is like the light of winter, in which all things on earth are torpid, and no harvests, fruits, or flowers, are produced; but faith with love or charity is like the light of spring and summer, in which all things flourish and are produced (n. 2231, 3146, 3412-3413). The wintry light of faith separate from charity is changed into dense darkness when light from heaven flows in; and they who are in that faith then come into blindness and stupidity (n. 3412-3413).

They who separate faith from charity, in doctrine and life, are in darkness, thus in ignorance of truth, and in falsities, for these are darkness (n. 9186). They cast themselves into falsities, and into evils thence (n. 3325, 8094). The errors and falsities into which they cast themselves (n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224). The Word is shut to them (n. 3773, 4783, 8780). They do not see or attend to all those things which the Lord so often spoke concerning love and charity, and concerning their fruits, or goods in act, concerning which (n. 1017, 3416). Neither do they know what good is, nor thus what celestial love is, nor what charity is (n. 2517, 3603, 4136, 9995).

Faith separate from charity is no faith (n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3849, 3868, 6348, 7039, 7342, 9783). Such a faith perishes in the other life (n. 2228, 5820). When faith alone is assumed as a principle, truths are contaminated by the falsity of the principle (n. 2335). Such persons do not suffer themselves to be persuaded, because it is against their principle (n. 2385). Doctrinals concerning faith alone destroy charity (n. 6353, 8094). They who separate faith from charity were represented by Cain, by Ham, by Reuben, by the firstborn of the Egyptians, and by the Philistines (n. 3325, 7097, 7317, 8093).

They who make faith alone saving, excuse a life of evil, and they who are in a life of evil have no faith, because they have no charity (n. 3865, 7766, 7778, 7790, 7950, 8094). They are inwardly in the falsities of their own evil, although they do not know it (n. 7790, 7950). Therefore good cannot be conjoined with them (n. 8981, 8983). In the other life they are against good, and against those who are in good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313). Those who are simple in heart and yet wise, know what the good of life is, thus what charity is, but not what faith separate is (n. 4741, 4754).

All things of the church have relation to good and truth, consequently to charity and faith (n. 7752-7754). The church is not with man before truths are implanted in his life, and thus become the good of charity (n. 3310). Charity constitutes the church, and not faith separate from charity (n. 809, 916, 1798-1799, 1834, 1844). The internal of the church is charity (n. 1799, 7755). Hence there is no church where there is no charity (n. 4766, 5826). The church would be one if all were regarded from charity, although men might differ as to the doctrinals of faith and the rituals of worship (n. 1285[1-3], 1316, 1798-1799, 1834, 1844, 2385, 2982, 3267, 3451). How much of good would be in the church if charity were regarded in the first place, and faith in the second (n. 6269, 6272). Every church begins from charity, but in process of time turns aside to faith, and at length to faith alone (n. 1834-1835, 2231, 4683, 8094). There is no faith at the last time of the church, because there is no charity (n. 1843). The worship of the Lord consists in a life of charity (n. 8254, 8256) The quality of the worship is according to the quality of the charity (n. 2190). The men of the external church have an internal if they are in charity (n. 1100, 1102, 1151, 1153). The doctrine of the ancient churches was the doctrine of life, which is the doctrine of charity, and not the doctrine of faith separate (n. 2385, 2417, 3419-3420, 4844, 6628, 7259-7262).

The Lord inseminates and implants truth in the good of charity when he regenerates man (n. 2063, 2189, 3310). Otherwise the seed, which is the truth of faith, cannot take root (n. 880). Then goods and truths increase, according to the quality and quantity of the charity received (n. 1016). The light of a regenerate person is not from faith, but from charity by faith (n. 854). The truths of faith, when man is regenerated, enter with the delight of affection, because he loves to do them, and they are reproduced with the same affection, because they cohere (n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893).

They who live in love to the Lord, and in charity towards the neighbor, lose nothing to eternity, because they are conjoined to the Lord; but it is otherwise with those who are in separate faith (n. 7506-7507). Man remains such as is his life of charity, not such as his faith separate (n. 8256). All the states of delight of those who have lived in charity, return in the other life, and are increased immensely (n. 823). Heavenly blessedness flows from the Lord into charity, because into the very life of man; but not into faith without charity (n. 2363). In heaven all are regarded from charity, and none from faith separate (n. 1258, 1394). All are associated in the heavens according to their loves (n. 7085). No one is admitted into heaven by thinking, but by willing good (n. 2401, 3459). Unless doing good is conjoined with willing good and with thinking good, there is no salvation, neither any conjunction of the internal man with the external (n. 3987). The Lord, and faith in Him, are received by no others in the other life, than those who are in charity (n. 2343).

Good is in the perpetual desire and consequent endeavor of conjoining itself with truths, and charity with faith (n. 9206-9207, 9495). The good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity (n. 2429, 3101-3102, 3161, 3179-3180, 4358, 5807, 5835, 9637). Hence there is a conjunction of the truth of faith and the good of charity, concerning which (n. 3834, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555). Their conjunction is like a marriage (n. 1904, 2173, 2508). The law of marriage is that two be one, according to the Word of the Lord (n. 10130, 10168-10169). So also faith and charity (n. 1094, 2173, 2503). Therefore faith which is faith, is, as to its essence, charity (n. 2228, 2839, 3180, 9783). As good is the esse of a thing, and truth the existere thence, so also is charity the esse of the church, and faith the existere thence (n. 3409, 3180, 4574, 5002, 9145). The truth of faith lives from the good of charity, thus a life according to the truths of faith is charity (n. 1589, 1947, 2571, 4070, 4096-4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith cannot be given but in charity, and if not in charity, there is not good in faith (n. 2261, 4368). Faith does not live with man when he only knows and thinks the things of faith, but when he wills them, and from will does them (n. 9224).

There is no salvation by faith, but by a life according to the truths of faith, which life is charity (n. 379, 389, 2228, 4663, 4721). They are saved who think from the doctrine of the church that faith alone saves, if they do what is just for the sake of justice, and good for the sake of good, for thus they are still in charity (n. 2442, 3242, 3459, 3463, 7506-7507). If a mere cogitative faith could save, all would be saved (n. 2361, 10659). Charity constitutes heaven with man, and not faith without it (n. 3513, 3584, 3815, 9832, 10714-10715, 10721, 10724). In heaven all are regarded from charity, and not from faith (n. 1258, 1394, 2361, 4802). The conjunction of the Lord with man is not by faith, but by a life according to the truths of faith (n. 9380, 10143, 10153, 10310, 10578, 10645, 10648). The Lord is the tree of life, the goods of charity the fruits, and faith the leaves (n. 3427, 9337). Faith is the "lesser luminary," and good the "larger luminary" (n. 30-38).

The angels of the Lord's celestial kingdom do not know what faith is, so that they do not even name it, but the angels of the Lord's spiritual kingdom speak of faith, because they reason concerning truths (n. 202-203, 337, 2715, 3246, 4448, 9166, 10786). The angels of the Lord's celestial kingdom say only yea, yea or nay, nay, but the angels of the Lord's spiritual kingdom reason whether it be so or not so, when there is discourse concerning spiritual truths, which are of faith (n. 2715, 3246, 4448, 9166, 10786), where the Lord's words are explained:

Let your discourse be yea, yea, nay, nay; what is beyond these is from evil (Matt. 5:37).

The reason why the celestial angels are such, is, because they admit the truths of faith immediately into their lives, and do not deposit them first in the memory, as the spiritual angels do; and hence the celestial angels are in the perception of all things of faith (n. 202, 585, 597, 607, 784 1 121, 1387, 1398, 1442, 1919, 5113, 5897, 6367, 7680, 7877, 8521, 8780, 9936, 9995, 10124).

Trust or confidence, which in an eminent sense is called saving faith, is given with those only who are in good as to life, consequently with those who are in charity (n. 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245). Few know what that confidence is (n. 3868, 4352).

What difference there is between believing those things which are from God, and believing in God (n. 9239, 9243). It is one thing to know, another to acknowledge, and another to have faith (n. 896, 4319, 5664). There are scientifics of faith, rationals of faith and spirituals of faith (n. 2504, 8078). The first thing is the acknowledgment of the Lord (n. 10083). All that flows in with man from the Lord is good (n. 1614, 2016, 2751, 2882-2883, 2891-2892,2904, 6193, 7643, 9128).

There is a persuasive faith, which nevertheless is not faith (n. 2343, 2682, 2689, 3427, 3865, 8148).

It appears from various reasonings as though faith were prior to charity, but this is a fallacy (n. 3324). It may be known from the light of reason, that good, consequently charity, is in the first place, and truth, consequently faith, in the second (n. 3324-6273). Good, or charity, is actually in the first place, or is the first of the church, and truth, or faith, is in the second place, or is the second of the church, although it appears otherwise (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3570, 3576, 3603, 3701, 3995, 4337, 4601, 4925-4926, 4928, 4930, 5351, 6256, 6269, 6272-6273, 8042, 8080, 10110). The ancients disputed concerning the first or primogeniture of the church, whether it be faith or whether it be charity (n. 367[1-2], 2435, 3324).

3490. Genesis 27

1. And so it was, that Isaac was old and his eyes were becoming dark so that he could not see; and he called Esau his elder son and said to him, My son; and he said to him, Here I am.

2. And he said, Behold now, I am old; I do not know the day of my death.

3. And now take, I beg you, your weapons, your quiver and your bow, and go out to the field and hunt venison for me.

4. And make me savoury food such as I love, and bring it to me, and I will eat, so that my soul may bless you before I die.

5. And Rebekah was listening to Isaac while he spoke to Esau his son. And Esau went to the field to hunt for venison, to bring it [home].

6. And Rebekah said to Jacob her son - she said - Behold, I listened to your father speaking to Esau your brother, saying,

7. Bring me venison, and make me savoury food, and I will eat, and I will bless you before Jehovah, before my death.

8. And now, my son, hearken to my voice, to what I command you.

9. Go now to the flock, and take for me from there two good kids of the she-goats, and I will make them into savoury food for your father, such as he loves.

10. And bring it to your father, and let him eat, so that he may bless you before his death.

11. And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man.

12. Perhaps my father will feel me, and I shall be in his eyes as one who misleads, and I shall bring upon myself a curse and not a blessing.

13. And his mother said to him, Upon me be your curse, my son; only hearken to my voice, and go, take them for me.

14. And he went and took them, and brought them to his mother; and his mother made savoury food such as his father loved.

15. And Rebekah took the best clothes ¹ of Esau her elder son, which were with her in the house, and put them on Jacob her younger son.

16. And she put the skins of the kids of the she-goats on his hands and on the smooth of his neck.

17. And she gave the savoury food and the bread which she had made into the hand of Jacob her son.

18. And he went to his father, and said, My father. And he said, Behold, here I am; who are you, my son?

19. And Jacob said to his father, I am Esau your firstborn; I have done what you told me. Rise up now; sit, and eat from my venison, so that your soul may bless me.

20. And Isaac said to his son, Why have you found it so quickly, my son? And he said, Because Jehovah your God caused it to come before my face.

21. And Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

22. And Jacob came near to Isaac his father; and he felt him, and said, The voice is Jacob's voice, and the hands Esau's hands.

23. And he did not recognize him because his hands were hairy like the hands of Esau his brother; and he blessed him.

24. And he said, Are you my very son Esau? And he said, I am.

25. And he said, Bring it to me, and I will eat from my son's venison, so that my soul may bless you. And he brought it to him, and he ate; and he brought him wine, and he drank.

26. And Isaac his father said to him, Come near now, and kiss me, my son.

27. And he came near and kissed him. And he smelled the odour of his clothes, and he blessed him, and he said, See, the odour of my son, like the odour of the field that Jehovah has blessed.

28. And God will give to you of the dew of heaven, and of the fatness of the land, and abundance of grain and of new wine.

29. Peoples will serve you, and peoples will bow down to you. Be lord over your brothers, and your mother's sons will bow down to you. Cursed are those cursing you, and blessed those blessing you.

30. And so it was, as soon as Isaac had finished blessing Jacob, and Jacob had only just gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31. And he too made savoury food, and brought it to his father; and he said to his father, Let my father arise, and eat from his son's venison, so that your soul may bless me.

32. And Isaac his father said to him, Who are you? And he said, I am your son, your firstborn, Esau.

33. And Isaac trembled very greatly, and he said, Who then is he who has hunted venison and brought it to me, and I have eaten from all of it before you came in, and have blessed him? Indeed, he will be blessed!

34. Even as Esau heard his father's words, he cried out with a great and exceedingly bitter cry, and said to his father, Bless me, me also, my father.

35. And he said, Your brother came in deceitfully, and has taken away your blessing.

36. And he said, Does he not call his name Jacob? And he has supplanted me these two times. He took away my birthright, and behold, now he has taken away my blessing. And he said, Have you not reserved a blessing for me?

37. And Isaac answered, and said to Esau, Behold, I have made him lord over you, and have given all his brothers to him as servants, and I have sustained him with grain and new wine. And for you therefore, what shall I do, my son?

38. And Esau said to his father, Have you but one blessing, my father? Bless me, me also, my father. And Esau raised his voice, and wept.

39. And Isaac his father answered, and said to him, Behold, of the fatness of the land will be your dwelling, and of the dew of heaven from above.

40. And by your sword you will live, and you will serve your brother; and it will be when you have dominion over him, that you will break his yoke from above your neck.

41. And Esau hated Jacob because of the blessing with which his father had blessed him; and Esau said in his heart, The days of mourning for my father are approaching, and I will kill Jacob my brother.

42. And the words of Esau her elder son were pointed out to Rebekah, and she sent and summoned Jacob her younger son, and said to him, Behold, Esau your brother is consoling himself concerning you [by planning] to kill you.

43. And now, my son, hearken to my voice, and arise, flee to Laban my brother, to Haran.

44. And stay with him for a few days, until your brother's wrath turns back,

45. Until your brother's anger turns back from you, and he forgets what you have done to him, and I send and fetch you from there. Why should I be bereft of you both in one day?

46. And Rebekah said to Isaac, I loathe my life on account of the daughters of Heth. If Jacob takes a wife from the daughters of Heth, like these of the daughters of the land, what would life hold for me?

CONTENTS

Previously, where Isaac and Rebekah were the subject, the internal sense dealt with the Rational and how the Lord had made it Divine within Himself. The internal sense now deals with the Natural and how the Lord made that Divine within Himself. Esau is the good, Jacob the truth, of the Natural, for while He was in the world the Lord did indeed make Divine within Himself His entire Human, both that which is interior, namely the Rational, and that which is exterior, namely the Natural, and the Bodily as well. He did so according to Divine order. According to the same order also the Lord renews or regenerates man, and this is why the representative sense here deals with a person's regeneration as regards his natural. In that sense also Esau is the good of the natural, and Jacob its truth. Nevertheless both are Divine because all good and truth that a regenerate person has come from the Lord.

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