3310# "田野的人"象征从教义而来的生活之善。这可以从"田野"（field，有时译作“田地”）在圣经中的含义得到解释。在圣经中，经常提到大地（earth或land）、土地（ground）和田地（field）这些词。当"大地"（常译作”地“）用于正面意义时，它象征主在天上和地上的王国，因而也象征教会，它是主在地上的王国。"土地”也有类似的含义，但范围更窄（参566，662，1066-1068，1262，1413，1733，1850，2117，2118，2928节）。"田地"同样表达这个意思，但含义更加具体（参368，2971节）。
教会不仅仅是由教义构成的，除非这些教义以生活之善为目标，或者说，除非教义与生活之善紧密结合。因此，"田地"主要象征生活之善。要成为教会的一部分，这种善必须植根于圣经的教义之中。没有教义的指导，生活之善虽然存在，但还不能称为教会之善，因此也不是真正的属灵之善。它只是有潜力成为属灵之善，就像那些没有接触到圣经、因而不了解主的外邦人的生活之善一样。
【2】"田地"象征生活之善，信仰的事物，即教会的属灵真理被植入其中。这一点可以从主在福音书中的撒种比喻清楚地看出：
有一个撒种的出去撒种。撒的时候，有落在路旁的，飞鸟来吃尽了；有落在土浅石头地上，土既不深，发苗最愉，日头出来一晒，因为没有根，就枯干了； 有落在荆棘里的，荆棘长起来，把它挤住了； 又有落在好土里的，就结实，有一百倍的，有六十倍的，有三十倍的。 有耳可听的，就应当听！（马太福音13:3-9；马可福音4:3-9；路加福音8:5-8）
这个比喻讲述了田地里四种类型的土壤，象征教会中的四种情况。其中，"种子"象征主的道，也就是信仰的真理；"好土"则象征仁义之善。这是因为人内心的善能够接受主的道。"路旁"象征伪谬，"石头地"象征没有在良善中扎根的真理，而"荆棘"则象征邪恶。
【3】关于"田地的人"所象征的源自教义的生活之善，情况是这样的：
正在重生的人最初根据教义行善，因为他们自己不知道什么是良善。他们从仁爱和仁义的教义中学习，了解谁是主，谁是邻舍，什么是仁爱，什么是仁义，从而明白什么是良善。在这个阶段，他们对真理充满热情，被称为"田地的人"。当他们重生后，不再仅仅根据教义行善，而是出于仁爱义仁义。此时，他们已经内化了通过教义学到的良善，这时他们也被称为"田地的人"。
这个过程可以比作一个天性倾向于通奸、偷盗、杀人的人。他从十诫中学到这些行为属于地狱，因此远离它们。在这个阶段，他被戒律吸引，因为害怕地狱的惩罚。他不仅从十诫中学习，也从圣经中学习如何引导生活。起初，他根据戒律行善。但当他真正处于良善的状态时，他开始自然地厌恶以前倾向的通奸、偷盗、杀人。此时，他不再是因为戒律而行善，而是因为内心已经拥有了良善。总的来说，在前一个阶段，人从真理学习良善；在后一个阶段，人从良善教导真理。
【4】属灵的真理，也就是所谓的教义，同时也是更深层的戒律，它们的运作方式如下：
教义是自然人的内在真理。这些真理有三个层次：首先是感官层面的，其次是知识层面的，最内在的是教义层面的。教义真理建立在事实性知识的基础上，因为人只能通过事实性知识来形成、理解或保留对它们的概念。而事实性知识又建立在感官真理的基础上，没有感官真理，人就无法理解事实性知识。"善于打猎的人"象征着事实性和感官真理，而"田地的人"则象征着教义。这些真理在人的成长过程中逐步形成。
因此，在人成年之前，在通过感官和事实性真理进入教义之前，他无法经历重生。因为只有通过事实性和感官的概念，他才能在教义的真理中得到确认。人的思想中的一切，即使是信仰中最隐秘的部分，都伴随着自然和感官的概念，尽管人大多不知道这些概念的具体形式。
在来生，如果一个人希望，这些概念会呈现在他的理智面前，甚至可以呈现在他的视觉前。虽然这听起来难以置信，但在来生，这些确实可以以视觉可见的方式呈现出来。
3310、“是个田野的男人”表示来源于教义事物的生活良善，这从“田野”的含义清楚可知。圣言多次提到“地”（earth或land）、“土地”、“田”。当用于正面意义时，“地”（earth或land）表示主在天上和地上的国度，因而表示教会，也就是祂在地上的国度。“土地”所表相同，只是在一个更狭窄的意义上（566， 662， 1066-1068， 1262， 1413， 1733， 1850， 2117， 2118e， 2928节）。“田”也所表相同，只是在一个还要更狭窄的意义上（368， 2971节）。教义事物不会使教会成为一个教会，除非它以生活的良善为目的，或也可说，除非教义事物与生活的良善结合在一起；因此，“田”主要表示生活的良善。生活的良善若要成为教会的良善，就必须拥有已经被植入这良善的取自圣言的教义。没有教义，生活的良善的确存在，但还不是教会的良善，因而还不是真正属灵的良善；它只是具有变得如此的潜能，就像没有圣言，因而不知道主的外邦人当中的那种生活良善。
“田”是指信之事物，也就是属于教会的属灵真理要被植入其中的生活良善，这一点从主在马太福音中的比喻很清楚地看出来：
有一个撒种的出去撒种。撒的时候，有的落在路旁，飞鸟来把它们吃尽了；有的落在没有大量土壤的土浅石头地上，很快就长起来，因为它们没有深土；日头一出来，它们就晒焦了，因为没有根，就枯萎了；有的落在荆棘里，荆棘长起来，把它们挤住了；有的落在好土里，就结出果实，有的一百倍，有的六十倍，有的三十倍。有耳可听的，就让他听！（马太福音13:3-99；马可福音4:3-9；路加福音8:5-8）
这段经文描述了田里，也就是教会里的四种地或土。显然，“种”是指主的圣言，因而是指被称为信之真理的真理；“好土”是指被称为仁之良善的良善，因为正是人里面的良善接受圣言；“路旁”是指虚假，“土浅石头地”是指没有植根于良善的真理；“荆棘”是指邪恶。
至于“田野的男人”所表示的来源于教义的生活良善，情况是这样：那些正在重生的人首先出于教义行善，因为他们凭自己不知道什么是良善。他们从爱与仁之教义学习行善，从这些教义知道主是谁，邻舍又是谁，什么是爱，什么是仁，因而什么是良善。那些处于这种状态或进入这个阶段的人，就处于对真理的情感，被称为“田野的男人”（menofthefield）。但后来一旦重生，他们就不再出于教义，而是出于爱和仁行善，因为这时，他们处于通过教义所学到的良善本身，在这种情况下，他们被称为“田野的人（peopleofthefield）”。这就像有人天生就倾向于奸淫、偷窃和杀人，但从十诫获知这些做法属于地狱，于是就避开它们。在这种状态下，他受十诫影响，因为他害怕地狱，十诫和圣言广泛教导他该如何安排自己的生活。在这种情况下，当他行善时，是出于诫命来行的。但当他处于良善时，就开始厌恶他以前所倾向的奸淫、偷窃和杀人。在这种状态下，他不再出于诫命，而是出于这时在他里面的良善行善。在前一种状态下，他从真理学习良善；在后一种状态下，他从良善教导真理。
这也适用于属灵真理，这些真理被称为教义，是更内层的诫命。因为教义是属世人的内层真理，属世人的第一类真理是感官真理，属世人的第二类真理是记忆知识的真理或事实真理，属世人的内层真理是教义。这些教义真理建立在记忆知识真理或事实真理的基础之上，因为人若不通过记忆知识的真理或事实真理，就无法对它们形成并保持任何想法、观点或概念。而记忆知识的真理或事实真理反过则建立在感官真理的基础之上，因为没有感官真理，没有人能拥有记忆知识的真理或事实真理。这后两种真理，即记忆知识的真理或事实真理和感官真理，由“一个懂得打猎的人”来表示；而教义真理由“田野的男人”来表示。这就是这些真理在人里面彼此关联的次序。因此，一个人只有等到成年，并通过感官真理和记忆知识的真理或事实真理而拥有教义真理，才能重生，因为只有通过基于记忆知识的真理或事实真理和感官真理的观念，他才能证实教义真理。事实上，人所思想的一切，甚至最深的信仰奥秘，都自带某种属世或感官观念，尽管他通常不知道这类观念的真正性质。但在来世，如果他愿意，它们的性质就会呈现在他的理解力面前；甚至如果他很渴望，还会呈现在他眼前；因为在来世，这些事物能以一种可见的形式呈现在一个人的眼前。这似乎令人难以置信，但却是真的。
Potts(1905-1910) 3310
3310. That "a man of the field" signifies the good of life from doctrinal things, is evident from the signification of "field." In the Word frequent mention is made of "earth" or "land," of "ground," and of "field;" and by "earth" or "land," when used in a good sense, is signified the Lord's kingdom in the heavens and on earth, thus the church, which is His kingdom on earth. The like is signified by "ground," but in a more restricted sense (n. 566, 662, 1066-1068, 1262, 1413, 1733, 1850, 2117, 2118, 2928). The same is signified also by "field," but in a sense still more restricted (n. 368, 2971); and as the church is not the church from doctrinal things except insofar as these have respect to the good of life as their end; or what is the same, unless these doctrinal things are conjoined with the good of life, therefore by "field" is principally signified the good of life; and in order that this may be of the church, there must be doctrinal things from the Word which have been implanted in this good. Without doctrinal things there is indeed good of life, but not as yet the good of the church, thus not as yet good truly spiritual, except only in the capacity of becoming so; as is the case with the good of life among the Gentiles who have not the Word, and therefore are ignorant of the Lord. [2] That a "field" is the good of life in which are to be implanted the things which are of faith, that is, spiritual truths which are of the church, is very evident from the Lord's parable in Matthew:
The sower went forth to sow, and as he sowed, some fell upon the hard way, and the birds came and devoured them; and others fell upon stony places where they had not much earth, and straightway they sprung up, because they had no deepness of earth; and when the sun was risen, they were scorched, and because they had no root, they withered away; and others fell among thorns, and the thorns grew up and choked them; but others fell upon the good ground and yielded fruit, some a hundredfold, some sixtyfold, some thirtyfold: he that hath an ear to hear, let him hear (Matt. 13:3-9; Mark 4:3-9; Luke 8:5-8). Here four kinds of earth or ground in a field-that is, in the church-are treated of. That the "seed" is the Word of the Lord, thus truth, which is said to be of faith, and that the "good ground" is the good which is of charity, is evident, for it is the good in man that receives the Word; the "hard way" is falsity; a "stony place" is truth that has no root in good; "thorns" are evils. [3] As regards the good of life from doctrinal things, which is signified by "a man of the field," the case is this: They who are being regenerated, at first do what is good from doctrinal things, for of themselves they do not know what is good, but learn it from the doctrinal things of love and charity; from these they know who the Lord is; who is the neighbor; what love is, and what charity; thus what good is. When they are in this state they are in the affection of truth, and are called "men [viri] of the field;" but afterwards when they have been regenerated, they do not do what is good from doctrinal things, but from love and charity, for they are then in the good itself which they have learned through doctrinal things, and then are called "men [homines] of the field." The case herein is as with one who by nature inclines to adulteries, thefts, and murders, but who learns from the commandments of the Decalogue that such things are of hell, and so abstains from them. In this state he is affected by the commandments because he is afraid of hell, and from these and likewise from many things in the Word he learns how he ought to direct his life; and in this case when he does what is good, he does it from the commandments. But when he is in good, he begins to be averse to the adulteries, thefts, and murders to which before he had been inclined; and when he is in this state, he no longer does what is good from the commandments, but from good, which then is in him. In the former state he learns good from truth; in the latter state he teaches truth from good. [4] The same is the case also with spiritual truths, which are called doctrinal things, and are still more interior commandments; for doctrinal things are the interior truths that belong to the natural man. The first truths are of sense, the next are of memory-knowledge, the interior ones are of doctrine. These doctrinal truths are founded upon truths of memory-knowledge, for man can form and retain no idea, notion, or conception of them except from memory-knowledges. But truths of memory-knowledge are founded upon truths of the senses, for without sensuous things no memory-knowledges can be comprehended by man. These truths, namely, those of memory-knowledge and of sense, are what are signified by "a man skillful in hunting;" but doctrinal truths are those which are signified by a "man of the field." In this way do these truths follow in succession with man; and therefore until he is of adult age, and through truths of sense and of memory-knowledge is in doctrinal truths, no man is able to be regenerated, for he cannot be confirmed in the truths of doctrine, except by means of ideas derived from the things of memory-knowledge and of sense. For nothing is possible in man's thought, even as to the deepest arcanum of faith, that is not attended with a natural and sensuous idea, although the man is for the most part ignorant of the nature of it; but in the other life, if he desires it, it is presented to view before his understanding, and even, if he so wishes, before his sight; for however incredible it may appear, in the other life such things can be presented to the sight.
Elliott(1983-1999) 3310
3310. 'A man of the field' means the good of life that has its origin in matters of doctrine. This is clear from the meaning of 'the field'. In the Word reference is made in many places to the earth (or the land), the ground, and the field. When used in a good sense 'the earth' means the Lord's kingdom in heaven and on earth, and so the Church, which is the Lord's kingdom on earth. 'The ground' is used in a similar though more limited sense, 566, 662, 1066-1068, 1262, 1413, 1733, 1850, 2117, 2118 (end), 2928; and the same things are also meant by 'the field', though in a more limited sense still, 368, 2971. And since the Church is not the Church by virtue of matters of doctrine except insofar as these have the good of life as the end in view, or what amounts to the same, unless matters of doctrine are joined to the good of life, 'the field' therefore means primarily the good of life. But in order that such good may be that of the Church, matters of doctrine from the Word which have been implanted within that good must be present. In the absence of matters of doctrine the good of life does indeed exist, but it is not as yet that of the Church, and so not as yet truly spiritual, except in the sense that it has the potentiality to become so, like the good of life as this exists with gentiles who do not possess the Word and therefore do not know the Lord.
[2] That 'the field' is the good of life in which the things of faith, that is, spiritual truths existing with the Church, are implanted, becomes quite clear from the Lord's parable about the sower in Matthew,
A sower went out to sow, And as he sowed some fell on the pathway, and the birds came and devoured them. Some fell on rocky ground where they did not have much soil,a and immediately they sprang up, since they had no depth of soilb, but when the sun rose they were scorched; and since they had no root they withered away. Some fell among thorns, and the thorns came up and choked them But some fell on good soilb and yielded fruit, some a hundredfold, some sixty, some thirty. He who has an ear to hear let him hear. Matt 13:4-9; Mark 4:3-9; Luke 8:5-8.
This describes four types of land or ground within the field, that is, within the Church. The fact that here 'the seed' is the Lord's Word, and so the truth which is called the truth of faith, and that 'the good soil' is the good which is called the good of charity is evident to anyone, for it is the good in man that receives the Word. 'The pathway' is falsity, 'rocky ground' is truth which is not rooted in good, 'thorns' are evils.
[3] With regard to the good of life which has its origin in matters of doctrine being meant by 'a man of the field', the position is that those who are being regenerated first of all do good as matters of doctrine direct them, for they do not of themselves know what good is. They learn to do good from matters of doctrine concerning love and charity; from these they know who the Lord is, who the neighbour is, what love is, and what charity is, and so what good is. Those who have come into this stage are stirred by the affection for truth and are called 'men (vir) of the field'. But after that, once they have been regenerated they do good not from matters of doctrine but from love and charity, for the good itself which they have learned about through matters of doctrine exists with them, and they are in that case called 'men (homo) of the field'. It is like someone who is by nature inclined to commit adultery, steal, and murder but who learns from the Ten Commandments that such practices belong to hell and so refrains from them. In this state he is influenced by the Commandments, for he fears hell and learns from those Commandments and similarly from much else in the Word how he ought to conduct his life. In his case when he does what is good he does it from the Commandments. But when good exists with him he starts to loathe adultery, theft, and murder to which he was previously inclined. In this state he no longer does what is good from the Commandments but from the good which by now resides with him. In the first state the truth he learns directs him to good, but in the second state good is the source of truth taught by him.
[4] The same also applies to spiritual truths which are called doctrinal and are more interior Commandments still. For matters of doctrine are interior truths which the natural man possesses, the first truths there being sensory ones, the second truths being factual, and interior truths matters of doctrine. The latter are based on factual truths inasmuch as a person can have and retain no idea, notion, or concept of them except from factual truths. But the foundations on which factual truths are based are sensory truths, for without sensory truths nobody is able to possess factual ones. Such truths, that is to say, factual and sensory, are meant by 'a man skilled in hunting', but matters of doctrine are meant by 'a man of the field'. Such is the order in which those kinds of truths stand in relation to one another in man. Until a person has become adult therefore, and through sensory and factual truths possesses matters of doctrine, he is incapable of being regenerated, for he cannot be confirmed in the truths contained in matters of doctrine except through ideas based on factual and sensory truths - for nothing is ever present in a person's thought, not even the deepest arcanum of faith there, which does not involve some natural or sensory idea, though generally a person is not aware of the essential nature of such ideas. But in the next life the nature of them is revealed before his understanding, if he so desires, and also a visual representation before his sight, if he wants it; for in the next life such things can be presented before one's eyes in a visual form. This seems unbelievable but it is nevertheless what happens there.
Latin(1748-1756) 3310
3310. `Vir agri': quod significet bonum vitae ex doctrinalibus, constat ex significatione `agri'; in Verbo multis in locis nominatur terra, et humus, et ager; et per `terram,' cum in bono sensu, significatur regnum Domini in caelis et in terris, ita Ecclesia, quae est regnum Domini in terris, similiter per `humum' sed in strictiore sensu, n. 566, 662, 1066-1068, 1262, 1413, 1733, 1850, 2117, 2118 f, 2928; eadem quoque significantur per `agrum,' sed in adhuc strictiore sensu, n. 368, 2971; et quia Ecclesia non est Ecclesia ex doctrinalibus nisi quantum illa spectant bonum vitae ut finem, seu quod idem, nisi doctrinalia sint conjuncta bono vitae, ideo per `agrum' significatur principaliter bonum vitae; quod ut sit Ecclesiae, erunt doctrinalia ex Verbo, quae bono illi implantata sint; absque {1}doctrinalibus est quidem bonum vitae, sed nondum bonum Ecclesiae, ita nondum vere spirituale, nisi modo potentia ut possit fieri, sicut est bonum vitae apud gentes quae non Verbum habent, et ideo ignorant Dominum. [2] Quod `ager' sit bonum vitae cui implantentur illa quae sunt fidei, hoc est, vera spiritualia quae sunt Ecclesiae, manifeste constare potest a parabola Domini {2}apud Matthaeum, Exivit seminans ad seminandum, et dum ille seminavit, alia ceciderunt super viam duram, et venerunt aves et comederunt ea; alia ceciderunt in petrosa, ubi non habuerunt humum multam, unde cito exorta sunt, propterea quod non habuerunt profunditatem terrae, cum vero sol exortus est, exusta sunt, et propterea quod non habuerunt radicem, exaruerunt: alia ceciderunt inter spinas, et ascenderunt spinae, et suffocarunt ea: alia vero ceciderunt in terram bonam, et dederunt fructum, aliud centuplum, aliud sexagecuplum, aliud trigecuplum: qua habet aurem ad audiendum, audiat, xiii 4-9; Marc. iv 3-9; Luc. viii 5-8;agitur ibi de quadruplici genere terrae seu humi in agro, hoc est, in Ecclesia; quod ibi `semen' sit Verbum Domini, ita verum quod fidei dicitur, et quod `bona terra' sit bonum quod charitatis, {3}patet, nam bonum in homine est quod recipit Verbum; `via dura' est falsum, `petrosum' est verum quod non radicem habet in bono, `spinae' sunt mala. [3] Cum bono vitae ex doctrinalibus, quod significatur per `virum agri,' ita se habet: qui regenerantur, primum faciunt bonum ex doctrinalibus, nam ex se non sciunt quid bonum; doctrinalia amoris et charitatis sunt, ex quibus discunt, ex illis sciunt quis Dominus, quis proximus, quid amor, et quid charitas, ita quid bonum; cum in hoc statu sunt, in affectione veri sunt, et vocantur `viri agri'; at dein, {4}cum regenerati sunt, non faciunt bonum ex doctrinalibus, sed ex amore et charitate, nam tunc in ipso bono sunt quod per doctrinalia didicerunt, et tunc vocantur `homines agri'; se habet hoc, sicut qui ex natura inclinat ad adulteria, furta, caedes, sed ex praeceptis decalogi discit quod talia inferni sint, et sic ab illis abstinet; in hoc statu afficitur is praeceptis, quia timet infernum, et discit ex illis, et similiter ex Verbo multa, quomodo instruere debeat vitam; tunc cum bonum agit, ex praeceptis bonum agit; at cum in bono est, incipit aversari adulteria, furta, caedes, ad quae prius inclinavit; tunc cum in illo statu est, non amplius ex praeceptis bonum agit, sed ex bono quod tunc apud illum; is in priore statu, ex vero discit bonum, in posteriore ex bono docet verum: [4] ita quoque se habet cum veris spiritualibus quae vocantur doctrinalia, et adhuc interiora {5}praecepta sunt: doctrinalia enim sunt {6}interiora vera quae naturali homini; prima sunt sensualia, altera sunt scientifica, {6}interiora sunt doctrinalia; haec vera fundantur super veris scientificis, quatenus homo non nisi quam ex scientificis ideam, notionem, seu conceptum aliquem illorum habere et retinere possit; vera scientifica autem fundantur super veris sensualibus, nam absque sensualibus scientifica (t)ab homine non capi possunt; haec vera, nempe scientifica et sensualia sunt, quae significantur per `virum scientem venationis'; doctrinalia autem sunt quae significantur per `virum agri'; succedunt ita apud hominem; quapropter antequam homo in adulta est, et per vera sensualia et scientifica in doctrinalibus est, non regenerari potest, non enim confirmari potest in veris doctrinalium nisi per ideas ex scientificis et sensualibus, nam nihil usquam datur apud hominem in ejus cogitatione, etiam quoad arcanissimum fidei, quod non secum ideam naturalem et sensualem habet, tametsi homo ut plurimum nescit qualem; sed in altera vita, si desiderat, sistitur illa ei coram intellectu, etiam, si cupit, coram visu; nam in altera vita possunt {7}talia sisti coram visu, quod incredibile apparet sed usque est ita. @1 illis$ @2 i de seminante$ @3 i unicuivis$ @4 i hoc est$ @5 vera$ @6 intima$ @7 A d spiritualia i talia$