3518.“你到羊群里去”表未与神圣理性联结的家生的属世良善。这从“羊群”的含义清楚可知，“羊群”是指良善（343，415，1565节），在此是指属世良善，因为这些话是对雅各的说的。事实上，所指的是家里生的良善，因为它是在家里的，而表示属世层良善（3500，3508节）的以扫打猎的田野表示非家生的良善。在圣言的其它地方，“羊群”用来论及理性层的良善；但在这种情况下，“牛群”用来论及属世层的良善（参看2566节） 。家生的良善是指人从父母所得来的良善，或他与生俱来的良善，这种良善与从主所流入的属世层的良善截然不同。至于何为属世良善及其本质，可参看前文（3470，3471节）。所以，为了区别这两种良善，第一种被称为属世层的良善，第二种则被称为属世良善。此外，每个人既从父亲，又从母亲接受家生的良善，而这些良善本身彼此不同。从父所接受的良善是内层的，从母所接受的良善是外层的。就主而言，这两种良善最为不同，因为祂从父所拥有的良善是神性，而从母所拥有的良善因遗传之恶而被玷污。主从父所拥有的属世层的良善就是祂自己的，因为这良善是祂的生命本身，由“以扫”来代表。而主从母所拥有的属世良善因遗传之恶而被玷污，故本身是邪恶；这良善就是“家生的良善”所表示的。然而，尽管被玷污了，但家生的良善仍可服务于属世层的改造。不过，一旦提供了这种服务，它就被抛弃。
每个正经历重生之人都是这种情形。他从主，如同从一个新父亲那里所接受的良善是内层的，而从父母所得来的良善是外层的。从主所接受的良善被称为属灵良善，而从父母所得来的良善则被称为属世良善。从父母所得来的良善首先服务于他的改造，因为记忆知识，以及之后对真理的认知通过这作为愉悦和快乐的良善而被引进来。不过，当作为一个工具而服务于这个目的时，它就被剥离出去，然后属灵良善就会凸现，并显明自身。这一点从大量经历可以清楚看出来，如仅从以下事实明显可知：当孩子首先开始学习时，他受求知欲驱使，起初不是为了他自己所看到的任何目的，只是出于与生俱来的某种欢喜快乐，以及其它激励。后来，随着渐渐长大，他为了某种目的而受求知欲驱使，如为了战胜别人或他的竞争对手，再后来则为了某种世俗的目的。但当他即将重生时，其求知欲就源于真理的快乐和愉悦；当成年后经历重生时，其求知欲源于对真理的热爱，后来则源于对良善的热爱。这时，之前所存在的目的及其快乐就一点点地被剥离出去，被出于主并显现在其情感中的内层良善所取代。由此明显可知，之前表面上看似良善形式的快乐充当了工具。诸如此类的一系列工具不断出现。
其中的情形好比一棵树。树在初期或初春开枝散叶，之后随着树龄的增长或春天的发展，这树便以鲜花装点它们；然后到了夏天，就长出果实的萌芽，这萌芽继续长成果实，最后在果实中结出种子。这些种子里面含有类似它自己的新树，并潜在地含有整个果园，若播种这些种子，这果实就会变成现实。这种类似情形就存在于自然界中。它们也是代表，因为整个自然界就是主在天上的国度、因而在地上的国度，也就是教会，随之在每个重生之人里面的国度的舞台代表。由此明显可知，属世或家生的良善尽管是纯外在的快乐，事实上是世俗的快乐，仍可作为工具而服务于属世层良善的产生；这属世层的良善可与理性层的良善联结，从而重生或变成属灵良善，也就是出于主的良善。这些就是本章“以扫和雅各”所代表和表示的事。
Potts(1905-1910) 3518
3518. Go now to the flock. That this signifies to natural domestic good not conjoined with the Divine rational, is evident from the signification of "flock," as being good (n. 343, 415, 1565), here, natural good, because it is said to Jacob, and indeed domestic good, because it was at home, whereas the field whence Esau (by whom is signified the good of the natural, n. 3500, 3508) took his hunting, was good not domestic. Elsewhere in the Word "flock" is predicated of the good of the rational; but in this case "herd" is predicated of the good of the natural (n. 2566). Natural domestic good is that good which a man derives from his parents, or into which he is born, quite distinct from the good of the natural which flows in from the Lord (the nature and quality of natural good may be seen above, n. 3470, 3471); and therefore for the sake of distinction the one good is called the Good of the Natural, and the other Natural Good. Moreover every man receives domestic good from his father and from his mother, which goods are in themselves distinct; that which he receives from the father being interior, and that from the mother exterior. In the Lord these goods were most distinct, for the good which He had from the Father was Divine, but that which He had from the mother was contaminated with hereditary evil; that good in the natural which the Lord had from the Father was His own, because it was His very life, and is that which is represented by Esau; whereas the natural good which the Lord derived from the mother, being contaminated with hereditary evil, was in itself evil, and this is what is meant by "domestic good." Although of such a character, this good was yet of service for the reformation of the natural; but when it had answered this purpose it was rejected. [2] The case is similar with every man who is being regenerated: the good which he receives from the Lord as from a new father is interior, but the good which he derives from his parents is exterior; the former good, which he receives from the Lord, is called spiritual; but the latter, which he derives from his parents, is called natural good. The good that a man derives from his parents is serviceable first of all for his reformation, for by means of it are introduced as by what is pleasurable and delightful, first, memory-knowledges, and afterwards the knowledges of truth; but when it has served as a means for this use it is separated from these; and then spiritual good comes forth and manifests itself. This must be evident from much experience, as from the single instance that when a child is first instructed he is affected with the desire of knowing, not at first for any end that is manifest to himself, but from a certain pleasure and delight that is born with him and is also derived from other sources; but afterwards, as he grows up, he is affected with the desire of knowing for the sake of some end, as that he may excel others, or his rivals; and next for some end in the world; but when he is to be regenerated, he is affected from the delight and pleasantness of truth; and when he is being regenerated, which takes place in adult age, from the love of truth, and afterwards from the love of good; and then the ends which had preceded, together with their delights, are separated little by little, and to them succeeds interior good from the Lord, which manifests itself in his affection. From this it is evident that the former delights, which had appeared in the outward form as good, had served as means. Such successions of means are continual. [3] The case herein may be compared to that of a tree, which in its first age, or at the beginning of spring, adorns its branches with leaves, and afterwards as its age or the spring advances, decorates them with flowers; and next in summer puts forth the first germs of fruits, which afterwards become fruit; and lastly puts seeds therein, which contain in them new trees of a like kind, and indeed whole orchards in potency; and if the seeds are sown, in act. Such analogues are there in nature, which also are representative; for universal nature is a theater representative of the Lord's kingdom in the heavens, thus of His kingdom on earth, that is, in the church, and hence of His kingdom in every regenerate man. From this it is plain how natural or domestic good, although a merely outward delight and indeed a worldly one, may serve as a means for producing the good of the natural, which may conjoin itself with the good of the rational, and thus become regenerate or spiritual good, that is, good which is from the Lord. These are the things which are represented and signified by "Esau and Jacob" in this chapter.
Elliott(1983-1999) 3518
3518. 'Go now to the flock' means to homeborn natural good that has not been joined to the Divine Rational. This is clear from the meaning of 'the flock' as good, dealt with in 343, 415, 1565, here natural good since the words are addressed to Jacob. Indeed homeborn good is meant since it was homebred, whereas the field from which Esau, who means the good of the natural, 3500, 3508, was to obtain his venison, means good that was not homeborn. In other places in the Word 'the flock' is used to refer to the good of the rational; but in such cases 'the herd' is used to refer to the good of the natural, see 2566. homeborn natural good is the good which a person possesses from his parents or is the good that he is born with, which is quite distinct and separate from the good of the natural which flows in from the Lord. What natural good is, and its essential nature, see 3470, 3471. To distinguish one from the other therefore, the first good is called the good of the natural, but the second natural good. What is more, everyone receives homeborn good both from father and from mother; and these are distinct from each other. Good received from the father is interior, that from the mother exterior. In the Lord's case these two forms of good were quite distinct and separate, for the Good which He had from the Father was Divine, whereas that which He had from the mother was polluted with hereditary evil. That Good within the Natural which the Lord had from the Father was His very own since it was His life itself; and this Good is represented by 'Esau'. But the natural good which the Lord possessed from the mother, being polluted with hereditary evil, was by its very nature evil; and it is this good that is meant by the description 'homeborn good'. Yet in spite of being thus polluted, homeborn good was nevertheless of service in the reformation of the natural. But once it had rendered its service it was cast away.
[2] With everyone who is being regenerated something similar takes place. The good which a person receives from the Lord as a new Father is interior, but the good he possesses from parents is exterior. The good which he receives from the Lord is called spiritual good, whereas that which he possesses from parents is called natural good. The latter good - that which he possesses from parents - is of service first of all in the reformation of him, for it is through that good, serving as joy and delight, that facts, and after that cognitions of truth, are brought in. But once it has served as the means to effect that purpose it is separated, and spiritual good comes to the fore and manifests itself. This becomes clear from much experience, merely for example from the fact that when a child first starts to learn he is moved by a desire for knowing, not initially on account of any end in view that is seen by himself but because of some innate joy and delight and because of other incentives. Later on, as he grows up, he is moved by a desire for knowing on account of some end he has in view - excelling others, that is, his rivals. Later still he is so moved on account of some worldly end. But when about to be regenerated his desire for knowing stems from the delight and pleasantness of truth, and when undergoing regeneration, which takes place in adult years, from a love of truth, and later on from a love of good. The ends in view which had existed previously, and their delights, are now separated little by little, to be replaced by interior good which comes from the Lord and manifests itself in his affection. From this it is evident that previous delights, which seemed in outward appearance to be forms of good, have served as means. Consecutive series of means such as these occur unceasingly.
[3] Such series may be compared to a tree, which at the initial stage or the start of spring decks its branches with leaves, and after that as that stage or spring advances it adorns them with blossom. Then, around summertime, it produces the elementary signs of its fruit, which go on to develop into the fruit itself; and at length within the fruit it produces seeds, in which are contained new trees like itself - potentially a whole garden, which becomes a reality if those seeds are planted. Such are the comparisons existing in the natural world. They are also representatives, for the whole natural order is a theatre representative of the Lord's kingdom in heaven, and therefore of the Lord's kingdom on earth, which is the Church, and consequently of the ford's kingdom with every regenerate person. From all this it is evident how natural or homeborn good, despite being a merely external and indeed worldly delight, may be of service as the means for producing the good of the natural which may join itself to the good of the rational and so become regenerate or spiritual good, that is, good which comes from the Lord. These are the things which are represented and meant in this chapter by Esau and Jacob.
Latin(1748-1756) 3518
3518. `Vade quaeso ad gregem': quod significet bonum naturale domesticum, non conjunctum Divino Rationali, constat a significatione `gregis' quod sit bonum, de qua n. 343, 415, 1565, hic bonum naturale quia ad Jacobum dicitur, et quidem domesticum quia domi erat, at ager {1}unde venationem suam acciperet Esau, per quem bonum naturalis significatur, n. 3500, 3508, {2}erat bonum non domesticum; alioquin `grex' in Verbo praedicatur de bono rationalis, sed tunc `armentum' de bono naturalis, videatur n. 2566; bonum naturale domesticum est id bonum quod homo a parentibus trahit, seu in quod nascitur, perquam distinctum a bono naturalis quod influit a Domino; quid et quale sit bonum naturale, videatur n. 3470, 3471; quapropter distinctionis causa, unum bonum vocatur bonum naturalis, alterum vero bonum naturale: praeterea unusquisque homo bonum domesticum accipit a patre, et {3}a matre, quae etiam bona in se distincta sunt; quod a patre accipit, est interius, quod a matre, est exterius: apud Dominum, haec bona distinctissima fuerunt, nam Bonum quod habuit a Patre, fuit Divinum, quod autem a matre, {4}hereditario malo contaminatum; illud Bonum in Naturali quod Dominus habuit a Patre, fuit Ipsius proprium quia ipsa vita Ipsius, et id est quod repraesentatur per `Esavum'; at bonum naturale quod Dominus traxit a matre, quia malo hereditario contaminatum, fuit in se malum, et id est quod intelligitur per bonum domesticum; hoc bonum, quamvis tale, usque inservivit pro reformatione naturalis, sed postquam inserviverat, rejectum est. [2] Apud unumquemvis hominem qui regeneratur, simile fit; bonum quod homo a Domino ut a {5}novo Patre accipit, est interius, at bonum quod trahit a parentibus, est exterius; illud bonum quod a Domino accipit, vocatur bonum spirituale, hoc autem quod a parentibus trahit, bonum naturale; hoc bonum, nempe quod a parentibus trahit, inservit omnium primo pro reformatione ejus, per illud enim, ut per volupe et jucundum, introducuntur scientifica, et postmodum cognitiones veri; sed postquam inserviverit ut medium pro hoc usu, separatur inde, et tunc prodit {6}spirituale, et se manifestat; hoc constare potest a multa experientia, ut solum ex eo cum puer primum instruitur, afficitur ille cupidine sciendi, primum non propter aliquem finem illi manifestum, sed ex voluptate quadam et jucunditate connata et aliunde; postea cum adolescit, afficitur cupidine sciendi propter aliquem finem, ut nempe prae aliis seu aemulis excellat; dein propter aliquem finem in mundo; {7}at cum regenerandus, ex jucundo et amoeno veri; et cum regeneratur, quod fit in adulta aetate, ex amore veri, et dein ex amore boni; fines tunc qui praecesserant, et illorum jucunda, paulatim separantur, quibus succedit bonum interius quod a Domino, et se in affectione ejus manifestat: inde patet quod priora jucunda, quae apparuerunt in externa forma ut bona, inserviverint pro mediis: tales successiones mediorum {8}sunt continuae; [3] (s)se habent haec comparative sicut arbor, quae prima aetate seu primo vere ramos suos foliis ornat, dein procedente aetate {9}seu vere floribus decorat, et dein circa aestatem germinationes primas fructuum producit, quae dein fructus fiunt, et tandem in illis semina ponit, in quibus arbores similes novas, et integrum hortum potentia, et si disseminantur, actu, habet; talia comparativa sunt in natura, quae quoque sunt repraesentativa, nam universa natura est theatrum repraesentativum regni Domini in caelis, inde regni Domini in terris seu in Ecclesia, et inde regni Domini apud unumquemvis regeneratum. Inde patet quomodo bonum naturale seu domesticum, tametsi mere jucundum externum, et quidem jucundum mundanum, inserviat pro medio producendi regeneratum seu spirituale, hoc est, bonum quod a Domino. Haec sunt quae per Esavum et Jacobum in hoc capite repraesentantur et significantur.(s) @1 ubi$ @2 quod$ @3 i accipit$ @4 i fuit$ @5 nova I$ @6 i bonum$ @7 ac$ @8 after tales$ @9 vel$