4385. 'And Esau said, Let me now place with you some of the people who are with me' means that some truths supplied by the truth of good might be joined. This is clear from the meaning of 'placing with you' as joining together, and from the meaning of 'the people who are with me' as some truths supplied by the truth of good 'The people' means truths, see 1259, 1260, 2928, 3295, 3581; and therefore 'the people who are with me' means truths of good. What truths of good are has been stated a number of times already. They are those truths which proceed from good and which the good flowing in by way of the internal man into the external holds within itself. As regards those truths being meant by the four hundred men that Esau had with him, see above in 4341. At this point therefore some of those truths are meant since the expression 'some of the people who are with me' is used.

6256. 'And the eyes of Israel were weak' means his obscurity of discernment. This is clear from the meaning of 'the eyes' as the sight of the understanding, dealt with in 2701, 4087, 4379, 4403-4421, also meant by 'seeing', as above in 6249; from the representation of 'Israel' as spiritual good within the natural, dealt with above in 6253; and from the meaning of 'being weak', when used in reference to the eyes, as obscurity, thus obscurity of discernment. The reason Why Israel's discernment had become obscure when he blessed Joseph's sons was that he had reached the final phase of his representation, though a more general reason is that an obscurity of perception exists in the spiritual good which 'Israel' represents; for that good comes from the natural, in which inferior natural light predominates, not superior heavenly light in which spiritual and celestial good from the rational dwells. Such is the nature of the external man, also called the natural man. When the expression 'spiritual good from the natural' is used, people whose good is such are meant. They are those who belong to the Lord's spiritual Church, which also is why 'Israel' represents that Church, 4286; and compared with celestial people, members of that Church, who are spiritual people, live in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 4402. And since they live in obscurity they also put the truth of faith in the first place, even as Israel did here, in that he made Ephraim take precedence over Manasseh.

[2] The reason why spiritual people believe that the truth of faith takes precedence is that it is by means of truth that they are led on to good, 2954; and while they are being led to it they have no perception of good because good flows from within into an affection for truth, and so does not enter their discernment until they have been regenerated. This also explains why they call the good deeds of charity the fruits of faith, though little concern is shown for such fruits by those who suppose that faith alone without good works saves a person, even in the final hour when he dies, irrespective of the life he had led before that. This way of thinking is clearly an obscurity of discernment regarding goodness and truth. But be that as it may, those who make faith take precedence over charity on doctrinal grounds and yet lead a charitable life are people who belong to the Lord's spiritual Church and are saved. For in life they make the good of charity take precedence, but in doctrine the truth of faith.