3539. 'And put them on Jacob her younger son' means the affection for truth, that is, the life of good originating in truth. This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, from the representation of 'Jacob' as the Divine Truth of the Divine Natural, and from the meaning here of 'putting on' as the communication, also the learning, of something, namely truths that clothe good, meant by 'Esau's clothes', 3537, accordingly the affection for natural truth, which affection is at this point the same as the life of good originating in truth. How these matters are to be understood may be known from what has been stated above in 3518. Yet because they are such as are completely unknown at the present day, let some explanation enabling them to be grasped be given. The subject in this chapter [in the highest sense] is the Lord and how He made His Natural Divine, and in the representative sense man's regeneration as regards his natural, see 3490.

[2] In the case of man the situation is as follows: The end in view of regeneration is that a person may be made new as regards his internal man, and so as regards the soul or spirit. But he is unable to be made new or be regenerated as regards that internal man without also being made new as regards the external man. For although a person becomes a spirit after death he nevertheless takes with him into the next life those things that belong to his external man, namely natural affections, also matters of doctrine, as well as factual knowledge; in short he takes with him everything belonging to the exterior or natural memory, see 2475-2483. Indeed these things form the groundwork on which his interiors ultimately rest. The disposition of those exterior things therefore determines what the interior become when these latter enter into the former, for within those exterior things they undergo modification. From this it is evident that a person has to be regenerated or made new not only as regards the internal or rational man but also as regards the external or natural man. Except for this there would not be any correspondence. Regarding the correspondence that exists between the internal man and the spiritual things belonging to the internal man with the external man and the natural things belonging to the external man, see 2987, 2989-2991, 3002, 3493.

[3] The state of man's regeneration is described in the representative sense in this chapter as Esau and Jacob. At this point the nature of the first stage of that state is described, that is to say, when a person is being regenerated or before he has become regenerated. In fact this state is the complete reverse of the state in which a person has become regenerate. Indeed in the former state, that is to say, when a person is being regenerated or before he has become regenerated, things of the understanding, which are those of truth, seemingly take the lead; but once he has become regenerate those of the will, which are those of good, do so. The fact that things of the understanding or of truth seemingly take the lead in the first state was represented by Jacob claiming for himself Esau's birthright - see 3325, 3336 - and then claiming his blessing, the subject under discussion here. And the fact that the state is the complete reverse of the regenerate state is represented by Jacob's impersonating Esau, that is to say, being dressed in Esau's clothes and with the skins of the kids of the she-goats. Indeed in this state rational truth has not yet been so joined to rational good, or what amounts to the same, the understanding has not been so joined to the will, as to flow and act into the natural and set in order the things that are so reversed there.

[4] This also becomes clear from much experience, in particular from this. A person is able to discern in his understanding, and from this the natural is able to know many things that are good and true, but the will is unable as yet to act in accordance with those things. Take for example the truth that love and charity are the essential thing with a human being. He is able to see and confirm this in his understanding, but until he has been regenerated he is unable to acknowledge it in his will. There are also people totally lacking in love to the Lord and in charity towards the neighbour who can well grasp this truth. The same applies to the truth that love is the very life of man, and that the nature of his life is determined by that of his love; also the truth that all delight and all pleasantness stem from love, as do all gladness and all happiness, where again the nature of the love determines that of the gladness and the happiness. A person is also able to grasp in his understanding, even though the will disagrees with it or even opposes it, the truth that the happiest life originates in love to the Lord and love towards the neighbour because the Divine itself is flowing into that life, and conversely that the unhappiest life originates in self-love and love of the world because hell is flowing into that life.

[5] Consequently the understanding, but not the will, is able to perceive the truth that love to the Lord is the life of heaven, and that mutual love is the soul from that life. In the measure therefore that a person does not think from the life of his [unregenerate] will, and does not reflect on his own life from there, he perceives that truth in his understanding; but in the measure that he does think from the life of his [unregenerate] will he does not perceive it, indeed he refuses to believe it. It may also be perfectly clear to a person in his understanding that it is into humility, if it exists in him, that the Divine is able to enter, because in that state of humility self-love and love of the world, and therefore hellish things which stand in the way, are removed. But as long as his will is not a new will, and his understanding is not united to this, no humility of heart can exist in a person. Indeed, in the measure that a person leads an evil life, that is, in the measure that his will is bent on evil, such humility cannot be there in him, and also the truth spoken of above is unclear to him and he refuses to believe it. Therefore a person may also be able to perceive in his understanding that when humility is present in someone it is not there for the sake of a love of glory in the Lord but for the sake of Divine Love, in which case the Lord is able to enter in with goodness and truth and bring blessing and happiness to that person. But to the extent that the will is consulted, this truth is obscured. And the same is so with very many other circumstances.

[6] This ability of being able to understand what good and truth is even though he does not will it has been conferred on man to enable him to be reformed and regenerated. For this reason this ability exists with evil and good alike; indeed the ability is sometimes keener with the evil. But there is this difference - with the evil no affection for truth exists for the sake of life, that is, for the sake of the good of life which originates in truth, and so they are not capable of being reformed. But with the good there does exist the affection for truth for the sake of life, that is, for the sake of the good of life, and so they are capable of being reformed. The first state in the reformation of the latter however is a state in which truth taught by doctrine seems to them to be primary, and the good of life secondary, since truth is the source of their good actions. But their second state is a state in which the good of life is primary and truth taught by doctrine secondary, since good, that is, the will for good, is the source of their good actions. And when this is the case, because the will is joined to the understanding as in a marriage, the person is regenerate. These two states are the subject in the internal sense in these incidents involving Esau and Jacob.

3322. 'Therefore he called his name Edom' means the resulting nature of the good, to which matters of doctrine regarding truth were allied. This is clear from the meaning of 'calling the name' or calling by name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2724, 3006, and from the representation of 'Edom'. In the Word Esau is mentioned in various places, as also is Edom. In those places 'Esau' means the good of the natural before matters of doctrine regarding truth have been joined to it, and also before the good of life brought by an influx from the rational has been joined to it - to natural good; while 'Edom' means the good of the natural to which matters of doctrine regarding truth have been allied. But in the contrary sense 'Esau' means the evil stemming from self-love before falsities have been allied to it, that is to say, to self-love, while 'Edom' means the evil stemming from that love once they have been allied to it. The majority of names in the Word, as shown quite often, also have the contrary sense. The reason why is that in course of time the self-same things which in the Churches were forms of good and truth deteriorated into forms of evil and falsity through various kinds of adulterations.

[2] That 'Esau' and 'Edom' mean these things becomes clear from the following places: In Isaiah,

Who is this who is coming from Edom, with spattered clothes from Bozrah glorious in his apparel, marching in the vast numbers of his strength? Why are you red as to your clothing, and your clothes like his that treads in the winepress? I have trodden the winepress alone, and from the peoples no man was with me. I looked around but there was none helping, and I wondered, and there was nobody to uphold, and my own arm saved me. Isaiah 63:1-3, 5.

Here it is quite clear that 'Edom' is the Lord, and the fact that it is the Lord as regards the Divine Good of the Divine Natural is evident because the subject is the joining together of good and truth in the Lord's Human, and the conflicts brought about by temptations through which He joined the two together. 'Clothes' here means the truths of the natural man, or truths that are lower compared with other truths, see 2576, while 'red' is the good of the natural man, 3300. The Lord's work in which - by His own power, and through the conflicts brought about by temptations - He joined truths present there to good is described by the words 'I have trodden the winepress alone, and from the peoples no man was with me. I looked around but there was none helping; I wondered, and there was nobody to uphold, and my own arm saved me' - 'arm' meaning power, 878.

[3] In the Book of Judges,

O Jehovah. when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped [water], the mountains flowed down. Judges 5:4-5.

'Setting out from the field of Edom' is almost the same in meaning as 'coming from Edom' in Isaiah. Likewise in Moses,

Jehovah came from Sinai, and dawned from Seir upon them. Deuteronomy 33:2.

In the same author,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a sceptre will rise up out of Israel. And Edom will be an inheritance, and Seir will be an inheritance, of his enemies - with Israel doing valiantly - and will have dominion in regard to Jacob, and will destroy what is left of the city. Numbers 24:17-19.

This refers to the Lord's Coming into the world, His Human Essence being called 'a star out of Jacob, and a sceptre out of Israel'. 'Edom' and 'Seir' which are to be 'an inheritance' stand for the Divine Good of the Lord's Divine Natural. Their becoming 'an inheritance of his enemies' stands for the fact that it would take the place of those things that existed previously in the Natural. Dominion at that time over the truths there is meant by 'he will have dominion over Jacob, and he will destroy what is left of the city' - 'Jacob' being the truth of the natural, 3305, and 'a city' doctrine, 402, 2268, 2449, 2712, 2943, 3216. Dominion is said to be had over those truths when they are subsidiary to and subject to good. Before this comes about they are called enemies because they constantly offer resistance, as shown above in 3321.

[4] In Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up their breaches, and I will restore its destroyed places, and I will build it as in the days of old, that they may possess the remnants of Edom, and all the nations which have been called by My name. Amos 9:11-12.

'The tent of David' stands for the Church and worship of the Lord; 'the remnants of Edom' for those within the Church who are governed by good, 'the nations which have been called by His name' for those outside the Church who are governed by good - 'the nations' being those who are governed by good, 1259, 1260, 1416, 1849. In David,

Upon Edom I will cast my shoe. Who will bring me to the fortified city? Who will lead me even to Edom? Will not You, O God? Psalms 60:8-10.

'Edom' stands for the good of the natural. Its being the good of the natural is evident from the meaning of 'shoe' as the lowest part of the natural, 1748.

[5] In Daniel,

At the time of the end the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind with chariots, and will overflow and penetrate; and when he comes into the glorious land many will fall These however will be delivered out of his hand, Edom and Moab, and the firstfruits of the children of Ammon. Daniel 11:40-41.

This refers to the final state of the Church. 'The king of the north' stands for falsities, or what amounts to the same, for people in possession of falsities. 'Edom' stands for those in whom simple good is present, the type of good that exists with those who constitute the Lord's external Church. The same applies to 'Moab' and 'the children of Ammon', 2468; and as the two of them, that is to say, Edom and Moab, mean those in whom natural good exists, both are therefore mentioned together in many places. But the difference between them is that 'Edom' is the good of the natural to which matters of doctrine concerning truth have been allied, whereas 'Moab' is natural good such as also exists with those with whom the two have not been joined together. Both sets of people seem to outward appearance to be alike, but they are not so inwardly.

[6] From this it is now evident why it was said that they were not to abhor an Edomite since he was a brother, nor an Egyptian since they had been strangers in his land, Deuteronomy 23:7. Because 'an Edomite' means the good of the natural, and 'an Egyptian' means the truths of the same, which are facts, 1164, 1165, 1186, 1462, therefore the two are mentioned in the good sense. It is also evident why Jehovah told Moses that they were not to quarrel ¹ with the children of Esau, for none of their territory would be given to the children of Jacob, not even enough to leave a footprint, Deuteronomy 2:4-6.

[7] In the contrary sense however Esau and Edom represent those who turn away from good by utterly despising truth and who are unwilling to associate any truth of faith at all with it, which happens chiefly for reasons of self-love. Consequently Esau and Edom in the contrary sense mean those people The same was also represented by the king of Edom coming out with many people and a strong force and refusing to let Israel pass across his frontier, Numbers 20:14-22. This evil, that is to say, the evil of self-love, which is such as does not accept the truths of faith, nor thus matters of doctrine concerning truth, is described in various places in the Word as Esau and Edom, the state of the Church when it comes to be such also being described at the same time; as in Jeremiah,

Against Edom. Is there no wisdom any longer in Teman? Has counsel perished from those who have intelligence? Has their wisdom become rotten? Flee! They have turned themselves away, they have gone down to dwell in the deep, O inhabitants of Dedan, for I will bring the calamity of Esau upon him. I will strip Esau bare, I will uncover his secret places, and he is not able to be concealed. His seed have been laid waste, and his brothers, and his neighbours. Leave your orphans, I will keep them alive, and let your widows trust in Me. Edom will become a waste; everyone who passes by it will be astonished and will hiss at all its plagues. Jeremiah 49:7-8, 10-11, 17, and following verses.

[8] In David,

They say, Let not the name of Israel be remembered any more, for they consult together with one accord; against You they make a covenant - the tents of Edom, and the Ishmaelites, and Moab, and the Hagrites. Psalms 83:4-6.

In Obadiah,

Thus said the Lord Jehovih to Edom, Behold, I have made you small among the nations; you are utterly despised. The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose seat is on high, who say in your heart, Who will bring me down to the ground? Though you exalt yourself like the eagle, and though you set your nest among the stars, from there will I bring you down. How are the men of Esau searched out, their hidden treasures sought out! Will I not on that day destroy the wise men out of Edom, and those who have intelligence out of Mount Esau, so that your mighty men may be dismayed, O Teman, and every man from Mount Esau cut off by slaughter? For the violence done to Jacob your brother shame will cover you, and you will be cut off for ever. The house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau turned into stubble; and they will burn them and consume them, and there will be nothing left over to the house of Esau. And the people of the south will inherit the mountain of Esau. Obad. verses 1-4, 6, 8-10, 18, 19, 21.

'Edom' and 'Esau' here stand for the evil of the natural man, which evil, arising out of self-love, despises and rejects all truth - which leads to its devastation.

[9] In Ezekiel,

Son of man, set your face against Mount Seir, and prophesy against it, and say to it, Thus said the Lord Jehovih, I am against you, Mount Seir, and I will stretch out My hand against you, and I will make you a waste and a desolation. Because you possess eternal enmity, and give over the children of Israel to the power of the sword ² in the time of their disaster and in the time of the iniquity of the end. Because you said concerning the two nations and the two lands, They are mine and we will inherit them - and Jehovah is there. And you will know that I Jehovah have heard all your insults which you have uttered against the mountains of Israel. You will be a waste, Mount Seir, and all Edom. the whole of it. Ezekiel 35:2-5, 8-10, 12, 15.

Here it is quite clear that 'Edom' in the contrary sense is those who despise, reject, and insult spiritual goods and truths, meant by 'the mountains of Israel'.

[10] In the same prophet,

Thus said the Lord Jehovih, Surely in the fire of My jealousy have I spoken against the remnants of the nations, and against the whole of Edom, who have given My land to themselves as an inheritance with the joy of all [their] heart, with utter contempt. ³ Ezekiel 36:5.

Here similarly 'giving the land to themselves as an inheritance' stands for laying waste the Church, that is, good and truth that are the Church's.

[11] In Malachi,

The Word of Jehovah against Israel; I have loved you, said Jehovah, and you say, How have You loved us? Is not Esau Jacob's brother? And I love Jacob, and I hate Esau and am making his mountain into a waste. Malachi 1:1-3.

Here 'Esau' stands for the evil of the natural which does not accept spiritual truth, meant by 'Israel', 3305, or the doctrine of truth, meant by 'Jacob', 3305, and is for that reason 'laid waste', meant by 'hating'. For 'hating' has no other meaning, as is evident from what has been introduced above from the Word regarding Esau and Edom in the good sense. But when truth does not allow itself to be allied to good, Jacob is referred to in a contrary way, as in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

Voetnoten: