4373. And he urged him, and he took it. That this signifies that from the good of truth this affection was instilled by means of affection inspired by Divine good, may be seen from all that has been thus far unfolded (from n. 4364). The affection itself of truth inspired in the good by the Divine good is attested by his urging him (see above, n. 4366). As further regards the affection of truth which is treated of in these verses, be it known that this appears to be from truth, and thus in truth, and yet it is not from truth, but from good; for truth has nothing of life in it except that which is from good. Its appearing as if it were from truth, is comparatively circumstanced as is the life that is in the body, and yet is not of the body, but of the soul. Nor is it of the soul, but through the soul from the first of life (that is, from the Lord), although it appears as if it were of the body. It is also circumstanced as is an image in a mirror, which appears in the mirror, when yet it is of the inflowing form.

[2] To those who keep the mind in the mere historicals, it does not indeed appear that the internal sense of these and the foregoing words is of such a nature, for they think of Esau and Jacob, and of the gift that was sent forward; not knowing that by Esau is represented Divine good in the natural, and by Jacob the truth which is to be conjoined with the Divine good there; and that by their friendly conference is here signified affection inspired into truth by good. And yet when these things are being read by man the angels understand these historicals in no other way; for the angels have no other idea than a spiritual one, and with them the historical sense is turned into this idea. In this way do angelic thoughts correspond with human thoughts. It is such perpetual correspondences that make the Word holy and Divine; for thus by ascent the literal sense becomes spiritual, and this even to the Lord, where it is Divine. This is inspiration.

4366. And Esau said, I have much, my brother, be to thee what is to thee. That this signifies tacit acceptance, in order that he might thus instill the affection of the good from truth, may be seen from this refusal, in that it involves assent; for he nevertheless accepted. In anyone’s refusing and at the same time accepting, the end sometimes is that affection may be instilled; and moreover this is thereby increased, and thus passes from thinking well into willing well. In spiritual life man is led by the Lord by things nearly like those by which a man leads others in civil life, in which it is usual to refuse to accept, to the end that the giver may act from affection; thus not from thinking only, but also from willing. For if the favor should not be accepted, the end in view would be lost; and therefore the end urges the giver to think of it still more intently, and thus to will it from the heart.

[2] The reason why this kind of thing does not appear in spiritual life as in civil life, is that there are few in whom good is being conjoined with truths, that is, who are being regenerated; and moreover the few who are being regenerated do not reflect upon such things; nor can they do so, for they do not know what spiritual good is, because they do not know what charity is and what in the genuine sense the neighbor is. And as they do not know these things, neither can they have an interior idea of the truth that belongs to faith. And moreover they separate spiritual life from civil life so widely, that they would not dare to draw any idea of the one from the other. That the two correspond, and that spiritual life is represented in civil life, they know not at all, and some do not even allow any comparison; when yet the case really is that no idea can be had of spiritual life except from the things that are in civil life; and therefore if the latter is set aside, the former falls to the ground, until at last it is no longer believed in-as may be plainly evident from the fact that it is no longer believed that spirits and angels associate and converse together as men do, and reason in like manner as men do about what is honorable and becoming, just and fair, and good and true, and this much more perfectly; still less that they see, hear, and explore one another, join together in societies, dwell together, and many other like things.