3332# "雅各将饼和红豆汤给了以扫"这句话象征着生命之善被赐予真理之善和教义之善。这一解释基于以下几点：以扫代表生命之善（参3300，3322节）；"饼"象征爱之善，包括属天的和属灵的（参276，680，2165，2177节），因此也代表真理之善，这是一种属灵之善；"红豆汤"则象征教义之善，其中"汤"象征教义的累积（参3316节），而"红豆"代表这些教义的善。
在内义上，雅各将这些给予以扫，表示这些善是通过真理的教义而来，而雅各正是这真理教义的代表（参3305节）。
【2】这最后一节通过这些话语及其后续内容，描述了属灵人在重生过程中真理和良善的进展。这个过程如下：首先，人学习真理的教义；然后，他被这些教义所吸引，这是教义之善；接着，他通过洞察教义而被其中的真理所吸引，这是真理之善；最后，他想要按照这些真理生活，这就是生命之善。
因此，属灵人在重生的过程中，是从真理的教义逐步进展到生命之善。然而，当他达到生命之善的阶段时，顺序就会颠倒：他会从生命之善出发，看向真理之善，再看向教义之善，最后回到真理的教义。通过这个过程，我们可以了解人是如何从感官的人转变为属灵的人，以及当人成为属灵人后的特质。
【3】生命之善、真理之善和教义之善这三种善是彼此不同的，对于仔细思考的人来说这一点是显而易见的。生命之善源于意志，真理之善源于理智，而教义之善源于知识。教义是包含这些善的载体。
"红豆"（原文是扁豆）象征教义之善，这可以从小麦、大麦、豆子、红豆、小米、粗麦等都表示饼这一点看出来，只是在种类上有所不同。"饼"通常象征良善（参276，680，2165，2177节），因此这些被提到的食物代表良善的不同种类。其中，更高级的善由"小麦和大麦"表示，而较低级的善则由"豆子和红豆"表示。这一点也可以从以下这段话看出：
你要取小麦、大麦、豆子、红豆、小米、粗麦，装在一个器皿里，用以为自己做饼。（以西结书4:9）
3332、“于是雅各将饼和扁豆汤给了以扫”表示生活的良善具有真理的良善和教义的良善。这从“以扫”的代表，以及“饼”和“扁豆汤”的含义清楚可知：“以扫”是指生活的良善（3300， 3322节）；“饼”一般是指爱之良善，无论属天的还是属灵的（276， 680， 2165， 2177节），因而也是指真理的良善，因为这是属灵良善；“扁豆汤”是指教义的良善，因为“汤”表示教义的大杂烩（3316节），而“扁豆”表示其中的良善。雅各将它们给了以扫，在内义上表示这些良善通过雅各所代表的真理教义而来（3305节）。
在最后这一节，这句话和接下来的话描述了真理和良善在正在重生的属灵人里面是如何发展的，即：他首先学习真理的教义，然后发展出对它们的情感，这是教义的良善；接下来他通过洞察这些教义而被对它们所包含的真理的情感打动，这是真理的良善；最后他愿意照之生活，这是生活的良善。属灵人在经历重生时，以这种方式从真理的教义迈向生活的良善。但当他处于生活的良善时，秩序就颠倒过来，他从这良善看待真理的良善，从真理的良善看待教义的良善，从教义的良善看待真理的教义。由此可知人如何从一个感官人变成属灵的；当他变成属灵的时，又是什么样，或具有什么品质。
那些仔细考虑这个问题的人能看出，这三种良善，即生活的良善，真理的良善和教义的良善彼此都不同。生活的良善是从意愿流出的；真理的良善是从理解力流出的；而教义的良善是从记忆知识流出的。教义则包含这三者在里面。
“扁豆”表示教义的良善，这一点从以下事实明显可知：小麦、大麦、豆子、扁豆、小米和粗麦（即斯佩耳特小麦）都是诸如饼所指的那类事物，只是种类不同。“饼”一般表示良善，这一点从前面的阐述和说明（276， 680， 2165， 2177节）清楚可知；因此，不同种类的良善由上述谷物和豆类来表示：更珍贵的良善种类由“小麦和大麦”来表示，不那么珍贵或较低级的良善种类由“豆子和扁豆”来表示；这一点也可从以西结书明显看出来：
你要为自己取小麦、大麦、豆子、扁豆、小米、粗麦，把它们装在一个器皿里，用来为自己做饼。（以西结书4:9， 12-13）
Potts(1905-1910) 3332
3332. And Jacob gave Esau bread and pottage of lentils. That this signifies the good of life gifted with the good of truth and the good of doctrinal things, is evident from the representation of Esau, as being the good of life (n. 3300, 3322); and from the signification of "bread," as being the good of love in general, both celestial and spiritual (n. 276, 680, 2165, 2177), thus also the good of truth, for this is spiritual good; and from the signification of "pottage of lentils," as being the good of doctrinal things; for "pottage" signifies a chaotic mass of doctrinal things (n. 3316), and "lentils" the good thereof. That Jacob gave them to Esau, in the internal sense signifies that these goods come through the doctrine of truth, which is represented by Jacob (n. 3305). [2] In this last verse, by these words and those which follow there is described the progress as to truth and good of the spiritual man when being regenerated, namely, that he first learns the doctrinal things of truth, next is affected by them (which is the good of the doctrinal things), then that by taking a mental view of these doctrinal things he is affected with the truths in them (which is the good of truth), and lastly that he wills to live according to them, which is the good of life. In this way the spiritual man when being regenerated advances from the doctrine of truth to the good of life. But when he is in the good of life the order is inverted, and from this good he looks to the good of truth, from this to the good of doctrinal things, and from this to the doctrinal things of truth. From this it may be known how man from being a sensuous man becomes spiritual, and of what quality he is when he becomes spiritual. [3] That these goods, namely, the good of life, the good of truth, and the good of doctrinal things, are distinct from each other can be seen by those who carefully consider the matter. The good of life is that which flows from the will; the good of truth is that which flows from the understanding; and the good of doctrinal things is that which flows from memory-knowledge. The good which is doctrinal has these other goods within it. [4] That "lentils" signify the good of doctrinal things, is evident from the fact that wheat, barley, beans, lentils, millet, spelt, are such things as mean bread, but with a difference according to the species; that "bread" in general denotes good is manifest from what has been stated and shown above (n. 276, 680, 2165, 2177); thus different species of good are signified by the cereals in question, the more noble species of good by "wheat and barley," but the less noble by "beans and lentils;" as is also manifest from Ezekiel:
Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them into one vessel, and make thee bread thereof (Ezek. 4:9).
Elliott(1983-1999) 3332
3332. 'Jacob gave Esau bread and lentil pottage' means that the good of life was given the good of truth and the good of doctrine. This is clear from the representation of 'Esau' as the good of life, dealt with in 3300, 3322; from the meaning of 'bread' as in general the good of love - both celestial and spiritual good - dealt with in 276, 680, 2165, 2177, and so also the good of truth, this being spiritual good; and from the meaning of 'lentil pottage' as the good of doctrine, for 'pottage' or soup means the massing together of matters of doctrine, 3316, but 'lentils' the good that exists essentially in these. Jacob's giving them to Esau means in the internal sense that those goods come through the doctrine of truth, which Jacob represents, 3305.
[2] These words and those that follow in this final verse describe progress made in regard to truth and good. They describe the situation with the spiritual man while being regenerated, that is to say, how he first learns matters of doctrine concerning truth; how next he is stirred by an affection for them, which is the good of doctrine; how after that, through insight into the matters of doctrine, he is stirred by an affection for the truths which they hold within them, which is the good of truth; and how at length he desires to live according to them, which is the good of life. Thus while undergoing regeneration the spiritual man advances from the doctrine of truth towards the good of life. But once he has reached that point the order is reversed - that good is the point from which he sees the good of truth, the latter the point from which he sees the good of doctrine, and this good in turn the point from which he sees matters of doctrine concerning truth. From these considerations it may be known how, from being sensory-minded, a person becomes spiritual, and what he is like when he has become spiritual.
[3] Those varieties of good, that is to say, the good of life, the good of truth, and the good of doctrine, are all distinct from one another, as becomes clear to those who weigh the matter up. The good of life is that which issues from the will, the good of truth that which issues from the understanding, while the good of doctrine is that which issues from knowledge. Doctrinal teaching is such that it includes all three. It is clear that 'lentils' means the good of doctrine from the fact that wheat, barley, beans, lentils, millet, and spelt are such things as are meant by bread, though with specific differences. The fact that 'bread' in general means good is evident from what has been stated and shown in 276, 680, 2165, 2177; and so specific kinds of good are meant by the grains and beans that have been mentioned - nobler kinds of good by wheat and barley, but less noble by beans and lentils, as also becomes evident from these words in Ezekiel,
You, take for yourself wheat and barley, and beans and lentils, and millet and spelt, and put them into a single vessel, and make them into bread for yourself. Ezek 4:9, 12, 13.
Latin(1748-1756) 3332
3332. `Jacob dedit Esavo panem et pultem lentium': quod significet bonum vitae donatum bono veri et bono doctrinalium, constat a repraesentatione `Esavi' quod sit bonum vitae, de qua n. 3300, 3322; ex significatione `panis' quod sit bonum amoris in genere, tam caeleste quam spirituale, de qua n. 276, 680, 2165, 2177, ita quoque bonum veri, nam hoc est bonum spirituale; et ex significatione `pultis lentium' quod sit bonum doctrinalium, `puls' enim seu pulmentum significat congeriem doctrinalium, n. 3316, `lentes' autem bonum (c)eorum; quod Jacob illa dederit Esavo, in sensu interno significat quod illa bona sint per doctrinam veri, quae per Jacobum repraesentatur, n. 3305. [2] In ultimo hoc versu per haec verba et per illa quae sequuntur, describitur progressus quoad verum et bonum, quomodo se habet apud hominem spiritualem cum regeneratur, nempe quod primum addiscat doctrinalia veri; dein quod illis afficiatur, quod est bonum doctrinalium; postea quod per intuitionem in doctrinalia afficiatur veris quae in illis, quod est bonum veri; tandem quod velit vivere secundum illa, quod est bonum vitae; ita homo spiritualis cum regeneratur, procedit a doctrina veri ad bonum vitae: cum autem in bono vitae est, tunc invertitur ordo, et ex illo bono spectat bonum veri, ab hoc bonum doctrinalium, et ab hoc doctrinalia veri; ex illis sciri potest quomodo homo a sensuali homine fit spiritualis, et qualis homo est, cum spiritualis factus. [3] Quod bona illa, nempe bonum vitae, bonum veri, et bonum doctrinalium inter se distincta sint, constare potest illis qui expendunt; bonum vitae est quod profluit ex voluntate, bonum veri quod ex intellectu, bonum autem doctrinalium quod ex scientia; doctrinale est, in quo illa sunt. Quod `lentes' significent bonum doctrinalium, constat ex eo quod tritica, hordea, fabae, lentes, milium, zeae, sint talia quae significent panem, sed cum differentia in specie; quod `panis' in genere sit bonum, ex illis quae n. 276, 680, 2165, 2177 dicta et ostensa sunt, patet, ita species boni significantur per illa quae nominata sunt, species boni nobiliores per `tritica et hordea,' at minus nobiles per `fabas et lentes,' ut quoque patescit ab his apud Ezechielem, Tu sume tibi tritica et hordea, et fabam et lentes, et milium et zeas, et des illa in vas unum, et facias illa tibi ad panem, iv 9, 12, 13.