3941# "流便在收割麦子的日子出去"象征信仰关乎其仁爱与仁义的状态。这里的"流便"象征重生过程中最初的信仰（参3862，3866节），而"日子"象征各种状态（参23，487，488，493，893，2788，3462，3785节）。"麦子"象征仁爱与仁义，因此"麦子的收割"象征仁爱与仁义发展的状态。在前文中，通过雅各与使女所生的四个儿子，论述了外在人与内在人结合的媒介。现在开始论述如何通过其余的儿子实现良善与真理的结合，首先论述"风茄"，它象征着这种结合或婚姻关系。"麦子的收割"之所以象征仁爱与仁义发展的状态，是因为"田地"象征教会及其一切属性。"撒在田里的种子"象征良善与真理的各种形式，而从这些种子生长出来的作物，如麦子、大麦等，则象征仁爱、仁义和信的各种形式。因此，教会在这些方面的状态被比作播种与收割的过程，正如在《创世记》8:22中所说的（参932节）。
【2】"麦子"象征仁爱与仁义的特质，这一含义可从以下经文得到证实。摩西写道：
耶和华使他乘驾在地的高处，得吃田间的土产；又使他从磐石中咂蜜，从坚石中吸油；也吃牛的奶油、羊的奶、羊羔的脂油、巴珊的众子、山羊的脂油、小麦的肾脂、你要喝葡萄的血。（《申命记》32:13-14）
这段经文在其内在意义上描述了古教会及其重建时期的状态。所有关于仁爱、仁义和信仰的特质都通过象征性的语言来表达。其中"麦子的肾脂"特别象征仁爱与仁义的属天层面。由于"脂油"或"肥美"象征属天事物（参353节），而"麦子"象征仁爱，因此在圣言中这两者经常结合使用。这一点在大卫的诗中也有体现：
甚愿我的民肯听从我，以色列肯行我的道......我必用麦子的肾脂给他们吃，又拿从磐石出的蜂蜜叫他们饱足。（《诗篇》81:14，17）
耶和华使你境内平安，用麦子的肾脂使你饱足。（《诗篇》147:14）
这些经文都一致地表明，"麦子"，特别是与肾脂或脂油连用时，象征着仁爱与仁义的属天特质。
【3】"麦子"象征着仁爱与仁义，这一点可从以下经文看出：
许多牧人毁坏了我的葡萄园，践踏了我的田地的份，使我田地的份变为荒凉的旷野。灭命的都来到旷野中一切净光的高处；耶和华的刀从地这边直到地那边尽都吞灭，凡有血气的都不得平安。他们种的是麦子，收的是荆棘。（《耶利米书》12:10，12，13）
在这段经文中，"葡萄园与田地"象征教会，"荒凉的旷野"象征其荒废状态。"吞灭的刀"象征真理的荒废，"不得平安"则象征没有良善的情感。"种麦子"象征属于仁爱与仁义的良善，而"收荆棘"象征源于自我之爱与世俗之爱的邪恶与伪谬。"葡萄园"象征属灵的教会（参1069节），"田地"象征教会的良善（参2971节），"旷野"象征荒废（参1927，2708节），"吞灭的刀"象征真理的荒废（参2799节），"平安"象征良善的情感（参3780节）。
【4】在《约珥书》中记载：
田荒废，地悲哀，因为五谷毁坏，新酒干竭，油也缺乏。农夫啊，你们要惭愧；修理葡萄园的啊，你们要哀号；因为大麦小麦与田间的庄稼都灭绝了。祭司啊，你们当腰束痛哭；伺候祭坛的啊，你们要哀号。（《约珥书》1:10-11，13）
这段经文明显描述了教会荒废的状态。其中"田地与土地"象征教会，"谷物"象征良善，“新酒"象征真理（参3580节）。"小麦"象征属天之爱，"大麦"则象征属灵之爱。由于这段经文论述教会的状态，因此特别提到祭司要束腰哀哭，供职祭坛的要哀号。
【5】在《以西结书》中记载：
你要取小麦、大麦、豆子、扁豆、粟和麦子，放在一个器皿中，给自己做成饼。你要在他们眼前用人粪烤这饼。以色列人要这样在外邦人中吃不洁净的食物。（《以西结书》4:9，12）
这段经文论述良善和真理的亵渎。其中"小麦、大麦、豆子、扁豆、粟和麦子"象征各种良善及其衍生的真理。用人粪烤制的"饼"或"薄饼"象征对这一切的亵渎。
【6】在《启示录》中记载：
我观看，见有一匹黑马，骑在马上的手里拿着天平。我听见在四活物中有声音说：一钱银子买一升麦子，一钱银子买三升大麦。油和酒不可糟蹋。（《启示录》6:5-6）
这段经文同样论述良善和真理的荒废。"一钱银子买一升麦子"象征爱变得极其稀少，"一钱银子买三升大麦"则象征仁义的稀缺。
【7】在以西结书中记载：
犹大和以色列地的人都与你交易；他们用米匿的麦子、饼、蜜、油、乳香兑换你的货物。（《以西结书》27:17）
这段经文论到推罗，推罗象征良善与真理的知识。"米匿的小麦、饼、蜜、油、乳香"象征属爱与仁义的良善及其喜乐。"犹大"象征属天的教会，"以色列地"象征属灵的教会，这些货物就来自于它们。"交易"象征获得。
【8】在《申命记》中记载：
那地有小麦、大麦、葡萄树、无花果树、石榴树，那地有橄榄油和蜜。（《申命记》8:8）
这是对迦南地的描述，在内在意义上象征主的国度（参1413，1437，1585，1607，3038，3705节）。其中"小麦和大麦"象征仁爱与仁义的良善，而"葡萄树和无花果树"则象征信仰的良善。
【9】在《马太福音》中记载：
他手里拿着簸箕，要扬净他的场，把麦子收在仓里，把糠用不灭的火烧尽。（《马太福音》3:12；《路加福音》3:17）
这是施洗约翰论到主的话。其中"麦子"象征仁爱与仁义的良善，而"糠"则象征那些毫无良善的事物。在同一福音书中又记载：
容这两样一齐长，等着收割。当收割的时候，我要对收割的人说：先把稗子薅出来，捆成捆，留着烧；惟有麦子要收在我的仓里。（《马太福音》13:30）
这里的"稗子"象征邪恶与伪谬，而"麦子"象征良善。这些都是比喻，但要明白，圣言中的所有比喻都是通过象征意义来表达的。
3941.“割麦子的日子，流便出去”表就其爱与仁的状态而言的信。这从“流便”的代表，以及“日子”和“麦子”的含义清楚可知：“流便”是指信，也就是重生的第一个阶段（3861，3866节）；“日子”是指状态（23，487，488，493，893，2788，3462，3785节）；“麦子”是指爱与仁，如下文所述，故“割麦子”表示爱与仁的发展状态。雅各与使女所生的四个儿子作为代表描绘了外在人与内在人结合所凭借的方法。他剩下的四个儿子则描绘了良善与真理的实际结合，因此经上首先论及“风茄”（或催情果），以此表示这种结合或婚姻关系。“割麦子”之所以表示爱与仁的发展状态，是因为“田”表教会，因而表构成教会的事物，而撒在田里的“种子”则表示良善与真理的萌芽。从这些种子所生长出来的植物，如大小麦和其它农作物，表示爱与仁，以及信的果实。因此，就这些事物而言，教会的状态好比“播种期”和“收割”，实际上也被如此称呼（如在创世记8:22，参看
“麦子”表构成爱与仁的事物，这一点也可从以下经文看出来。摩西五经：
耶和华使他乘驾地的高处，得吃田间的土产；又使他从也吃牛的奶油、羊的奶、磐石中咂蜜，从坚石中吸油；巴珊所出羊羔和公绵羊并公山羊的脂油，与上好麦子的脂油，也喝血红的纯葡萄汁。（申命记32:13-14）
这段经文在内义上论述的主题是被建立之时的古教会及其状态，其中爱与仁的全部事物和信的全部事物皆以具有属灵意义的事物来描述。“上好麦子的脂油”表爱与仁的属天之物；由于“脂油”或“脂肪”表示属天之物（353节），“麦子”表爱，故在圣言中，这两个词经常连起来用，如诗篇：
甚愿我的民肯听从我，以色列肯行我的道。祂也必拿麦子的脂油给他们吃，我要拿从磐石出的蜂蜜使你饱足。（诗篇81:13，16）
又：
耶和华，祂使你边界平安，用麦子的脂油使你满足。（诗篇147:14）
“麦子”表爱与仁，这一点明显可见于耶利米书：
许多牧人毁坏我的葡萄园，践踏我田的分，使我田的分变为荒凉的旷野。灭命的都来到旷野中一切高岗上；耶和华的剑，从地这边直到地那边，尽行杀灭。凡有血气的，都不得平安。他们种的是麦子，收割的是荆棘。（耶利米书12:10，12-13）
“葡萄园”和“田”表教会；“荒凉的旷野”表它的荒凉；“杀灭的剑”表真理的荒废；“不得平安”表激发情感的良善的缺乏；“种的是麦子”表爱与仁的良善；“收割的是荆棘”表自我之爱与尘世之爱的邪恶与虚假。“葡萄园”表属灵教会（参看1069节）；“田”表教会的良善（2971节）；“旷野”表荒凉（1927，2708节）；“杀灭的剑”表真理的荒废（2799节）；“平安”表激发情感的良善（3780节）。
约珥书：
田荒凉，地悲哀，因为五谷毁坏，新酒干竭，油也缺乏。农夫啊，你们要惭愧；修理葡萄园的啊，你们要哀号；因为大麦小麦与田间的庄稼都灭绝了。祭司啊，你们当腰束麻布痛哭。伺候祭坛的啊，你们要哀号。（约珥书1:10，11，13）
谁都能清楚看出，此处所描述的是已荒废教会的状态；正因如此，“田”（field）和“（土）地”（ground）表教会，“庄稼”（grain，或谷物）表教会的良善，“新酒”表教会的真理（3580节）；而“小麦”表属天之爱，“大麦”表属灵之爱。由于所论述的主题是教会的状态，故经上说“祭司啊，你们当腰束麻布痛哭。伺候祭坛的啊，你们要哀号”。
在以西结书，耶和华的灵对先知说：
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中，用以为自己做饼。你要用人拉出的粪在他们眼前制饼。以色列人，也必这样吃不洁净的食物。（以西结书4:9，12-13）
这论及对良善与真理的亵渎；“小麦、大麦、豆子、扁豆、小米、粗麦”表各种良善和源于良善的真理；“用人拉出的粪”制“饼”表把它们全都亵渎了。
启示录：
我就观看，见有一匹黑马；骑在马上的，手里拿着天平。我听见在四活物中间有声音说，一钱银子买一升麦子，一钱银子买三升大麦，油和酒不可糟蹋。（启示录6:5-6）
这也论及良善与真理的荒废；“一钱银子买一升麦子”表爱的缺乏；“一钱银子买三升大麦”表仁的缺乏。
以西结书：
犹大和以色列地是你的客商；他们用米匿的麦子、饼、蜜、油、乳香兑换你的货物。（以西结书27:17）
这论及推罗，推罗表对良善与真理的认知；“米匿的麦子、饼、蜜、油、乳香”表爱与仁的良善，以及它们所带来的幸福。“犹大”表属天教会，“以色列地”表属灵教会，也就是这些良善的源头。“兑换”表获得。
摩西五经：
那地有小麦、大麦，那地有葡萄树、无花果树、石榴树，那地有橄榄树、油和蜜。（申命记8:8）
这描述的是迦南地，迦南地在内义上表主的国度（1413，1437，1585，1607，3038，3705节）。“小麦、大麦”表爱与仁的良善；“葡萄树、无花果树”表信之良善。
马太福音：
祂手里拿着簸箕，要扬净祂的场，把麦子收在仓里，把糠用不灭的火烧尽了。（马太福音3:12；路加福音3:17）
施洗约翰以这种方式论及主；“麦子”表爱与仁的良善；“糠”表示那些根本没有任何良善在里面的事物。同一福音书：
容这两样一齐长，等着收割。当收割的时候，我要对收割的人说：先将稗子薅出来，捆成捆，留着烧；惟有麦子要收在仓里。（马太福音13:30）
“稗子”表邪恶与虚假，“麦子”表良善。这些都是比喻，在圣言中，所有比喻都是用具有属灵意义的事物来打的。
Potts(1905-1910) 3941
3941. And Reuben went in the days of wheat-harvest. That this signifies faith as regards its state of love and charity, is evident from the representation of Reuben, as being the faith which is the first thing of regeneration (see n. 3861, 3866); from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785); and from the signification of "wheat," as being love and charity-to be explained in what follows; hence "wheat-harvest" is an advancing state of love and charity. The means of the conjunction of the external man with the internal have been described under the representation of the four sons of Jacob by the handmaids; and the subject now treated of is the conjunction of good and truth by means of the rest of the sons; and therefore the "dudaim" are first spoken of, by which this conjunction or conjugial relation is signified. The reason why a "wheat-harvest" signifies an advancing state of love and charity, is that a "field" signifies the church, and thus the things of the church; and the "seeds" sown in the field signify the things of good and truth; and the plants born from them, such as wheat, barley, and other grains, signify the things of love and charity, and also of faith. The states of the church in regard to these things are therefore compared to "seed time" and "harvest," and are so called, as in Genesis 8:22 (n. 932). [2] That "wheat" denotes the things of love and charity, may also be seen from the following passages. In Moses:
Jehovah maketh him to ride on the high places of the earth, and feedeth him with the increase of the fields, and maketh him to suck honey out of the rock, and oil out of the flinty rock; butter of the herd and milk of the flock, with the fat of lambs and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat, and thou didst drink the pure blood of the grape (Deut 32:13-14);
here in the internal sense the subject treated of is the Ancient Church and its state when it was set up; and all the things of love and charity and all the things of faith that were in it, are described by significatives. The "fat of the kidneys of wheat" is the celestial of love and charity; and as "fat" or "fatness" signifies the celestial (n. 353), and "wheat," love, they are frequently joined together in the Word-as also in David:
O that My people were obedient to Me, that Israel would walk in My ways. He should feed them with the fat of wheat, and with honey out of the rock would I satisfy thee (Ps. 81:13, 16). And again in the same:
Jehovah, He maketh thy border peace, and filleth thee with the fat of wheat (Ps. 147:14). [3] That "wheat" is love and charity, may be seen in Jeremiah:
Many shepherds have destroyed My vineyard, they have trodden down the portion of My field, they have made the portion of My field a wilderness of solitude. Wasters are come upon all the hills in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land; no flesh hath peace. They have sown wheat, and have reaped thorns (Jer. 12:10, 12-13);
"vineyard" and "field" denote the church; the "wilderness of solitude," its vastation; the "sword that devoureth," the vastation of truth; "no peace," no good that affects; "sowing wheat," the goods of love and charity; "reaping thorns," the evils and falsities of the love of self and of the world. (That a "vineyard" is the spiritual church, may be seen above, n. 1069; and that a "field" is the church as to good, n. 2971; that a "wilderness" is vastation, n. 1927, 2708; that a "devouring sword" is the vastation of truth, n. 2799; and that "peace" is good that affects, n. 3780.) [4] In Joel:
The field is wasted, the ground mourneth, for the corn is wasted, the new wine is dried up, the oil languisheth, the husbandmen were ashamed, the vine-dressers have howled, for the wheat and for the barley; for the harvest of the field is perished. Gird yourselves and lament, ye priests; howl, ye ministers of the altar (Joel 1:10, 11, 13). Everyone sees that the state of the vastated church is that which is here described; thus that "field" and "ground" are the church; the "corn"* its good, and the "new wine" its truth (n. 3580); and that the "wheat" is celestial love, and the "barley" spiritual love; and as the state of the church is treated of, it is said, "gird yourselves and lament, ye priests; howl, ye ministers of the altar." [5] In Ezekiel, the Spirit of Jehovah said to the prophet:
Take unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them into one vessel, and make thee bread thereof. With the ordure of man's dung shalt thou make a cake before their eyes. Thus shall the sons of Israel eat their bread unclean (Ezek. 4:9, 12-13);
where the profanation of good and truth is treated of; the "wheat, barley, beans, lentils, millet, and spelt" denote the kinds of good and its derivative truth; the "bread" or "cake" "made thereof with the ordure of human dung," denotes the profanation of all of them. [6] In John:
I saw and behold a black horse; and he that sat thereon had a balance in his hand. And I heard a voice from the midst of the four living creatures, saying, A measure of wheat for a penny, and three measures of barley for a penny; and hurt thou not the oil and the wine (Rev. 6:5-6);
where the vastation of good and truth is treated of; a "measure of wheat for a penny" denoting the scarcity of love; and "three measures of barley for a penny," the scarcity of charity. [7] In Ezekiel:
Judah and the land of Israel were thy merchants; with wheat of Minnith, and pannag, and honey, and oil, and balsam, they made thy tradings (Ezek. 27:17);
where the subject is Tyre, by which are signified the knowledges of good and truth; the goods of love and charity and their happinesses are the "wheat of Minnith, and pannag, and honey, and oil, and balsam;" "Judah" is the celestial church, and the "land of Israel," the spiritual church, from which those things are; "tradings" are acquisitions. [8] In Moses:
A land of wheat and barley, a land of vine and fig-tree and pomegranate, a land of olive, of oil, and of honey (Deut. 8:8);
describing the land of Canaan, which in the internal sense is the Lord's kingdom (n. 1413, 1437, 1585, 1607, 3038, 3705). The goods of love and charity are signified by the "wheat and barley;" and the goods of faith by the "vine and the fig-tree." [9] In Matthew:
Whose fan is in His hand, and He will thoroughly purge His threshing floor and He will gather His wheat into the barn, but the chaff He will burn with unquenchable fire (Matt. 3:12). John the Baptist thus speaks of the Lord; the "wheat" denotes the good of love and charity; the "chaff," that in which there is nothing of good. In the same:
Let both grow together until the harvest, and in the time of the harvest I will say to the reapers, Gather first the tares, and bind them in bundles to burn them, but gather the wheat into My barn (Matt. 13:30);
the "tares" denote evils and falsities and the "wheat," goods. They are comparisons, but the comparisons in the Word are all made by means of significatives. * "Corn (frumentum)" In the Bible the word "corn" always means "the various farinaceous grains ... as wheat, rye, barley, maize, oats." (Webster.)
Elliott(1983-1999) 3941
3941. 'Reuben went in the days of the wheat harvest' means faith in regard to its state of love and charity. This is clear from the representation of 'Reuben' as faith, which is the first stage of regeneration, dealt with in 3862, 3866; from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785; and from the meaning of 'wheat' as love and charity, dealt with below - 'wheat harvest' therefore meaning a developing state of love and charity. Jacob's four sons by the servant-girls have portrayed the various means by which the external man is joined to the internal man. Now his remaining four sons portray the actual joining together of good and truth, on account of which reference is made first of all to 'dudaim', by which that joining together or conjugial relationship is meant. The reason why 'wheat harvest' means a developing state of love and charity is that 'the field' means the Church and so the things that constitute the Church, while the seeds sown in it mean the germs of good and truth. And what springs up from those seeds, such as wheat, barley, and many other crops, are the fruits of love and charity, and also of faith. The states of the Church so far as those things are concerned are therefore compared to seedtime and harvest, and are also actually called seedtime and harvest, as in Gen 8:22 - see 932.
[2] That 'wheat' means the things which constitute love and charity may also be seen from the following places: In Moses,
Jehovah causes him to ride over the heights of the land and He feeds [him] with the produce of the fields, causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breeda of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deut 32: 13, 14.
This refers in the internal sense to the Ancient Church and its state when it was established, every aspect of love and charity, and every aspect of faith there, being described by means of things that have spiritual meanings. 'The kidney-fat of wheat' means the celestial side of love and charity. And because 'fat' or 'fatness' means that which is celestial, 353, and 'wheat' means love, the two words are therefore linked together in various places in the Word, as also in David,
O that My people were obedient to Me, that Israel would walk in My ways! He would feed them with the fat of wheat, and with honey out of the rock I will satisfy you. Ps 81:13, 16.
And elsewhere in the same author,
Jehovah is the one who makes peace your border; with the fat of wheat He satisfies you. Ps 147:14.
[3] That 'wheat' means love and charity is evident in Jeremiah,
Many shepherds have destroyed My vineyard, they have trampled down the portion of My field, they have rendered the portion of My field into a lonely wilderness. On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring from one end of the land even to the other end of the land. There is no peace for any flesh. They have sown wheat and reaped thorns. Jer 12:10, 12, 13.
'Vineyard' and 'the field' stand for the Church, 'a lonely wilderness' for the vastation of it, 'a devouring sword' for the vastation of truth, 'no peace' for the absence of good stirring the affections, 'sowing wheat' for forms of good which are the product of love and charity, 'sowing thorns' for evils and falsities which are the result of self-love and love of the world. For 'vineyard' means the spiritual Church, 1069; 'the field' the Church as regards good, 2971; 'wilderness' vastation, 1927, 2708; 'a devouring sword' vastation of truth, 2799; 'peace' good that stirs the affections, 3780.
[4] In Joel,
The field has been laid waste, the ground has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, because the harvest of the field has perished. Gird yourselves and lament, O priests; wail, O ministers of the altar. Joel 1:10, 11, 13.
It is evident to anyone that here the state of the Church when it has been vastated is what is described, and this being so, that 'the field' and 'the ground' mean the Church, 'the grain' its good, and 'the new wine' its truth, 3580, while 'wheat' means celestial love, 'barley' spiritual love. And since the state of the Church is the subject, the call to 'gird yourselves and lament, O priests, and wail, O ministers of the altar' is used.
[5] In Ezekiel,
The Spirit of Jehovah addressing the prophet, Take for yourself wheat and barley, and beans, and lentils, and millet, and spelt, and put them into a single vessel, and make them for yourself into bread. With human excrement you shall make a cake before their eyes. Thus shall the children of Israel eat their unclean bread. Ezek 4:9,12, 13.
This refers to the defilement of good and truth. 'Wheat, barley, beans, lentils, millet, spelt' stands for different kinds of good and of truth derived from good. 'Bread' or a cake made from these together with human excrement stands for the defilement of them all.
[6] In John,
I saw, and behold, a black horse, and the one seated on it held a balance in his hand I heard a voice from the midst of the four living creatures saying, A choenix of wheat for a denarius, and three choenices of barley for a denarius; but do no harm to oil and wine. Rev 6:5, 6.
This too refers to the vastation of good and truth. 'A choenix of wheat for a denarius' stands for a scarcity of love, 'three choenices of wheat for a denarius' for a scarcity of charity.
[7] In Ezekiel,
Judah and the land of Israel, they were your merchants. Wheat of minnith and pannag, and honey, and oil, and balm, they exchanged for your tracings. Ezek 27:17.
This refers to Tyre, which means the cognitions of good and truth. The goods of love and charity, and the happiness they bring, are meant by 'wheat of minnith and pannag, and honey, oil, and balm'. 'Judah' means the celestial Church, 'the land of Israel' the spiritual, which are the source of those goods. 'Tracings' means acquisitions.
[8] In Moses,
A land of wheat and barley, and of the vine and of the fig and of the pomegranate, a land of olive oil and honey. Deut 8:8.
This is a description of the land of Canaan, which in the internal sense means the Lord's kingdom, 1413, 1437, 1585, 1607, 3038, 3705. Forms of good which are the product of love and charity in that kingdom are meant by 'wheat and barley', forms of good which are the product of faith by 'the vine and the fig'.
[9] In Matthew,
Whose fan is in His hand, and He will purge His threshing-floor and gather His wheat into the granary, but the chaff He will burn with unquenchable fire. Matt 3:12; Luke 3:17.
John the Baptist referred in this way to the Lord. 'Wheat' stands for the goods of love and charity, 'chaff' for those things which do not have any good at all within them. In the same gospel,
Let both grow together until the harvest; and at the time of harvest I will tell the reapers, Gather the weeds first and bind them in bundles to burn them but gather the wheat into my barn. Matt 13:30.
'Weeds' stands for evils and falsities, 'wheat' for goods. These are comparisons, but all comparisons in the Word are made through the use of things that carry a spiritual meaning.
Latin(1748-1756) 3941
3941. `Ivit Reuben in diebus messis triticorum': quod significet fidem quoad statum ejus amoris et charitatis, constat a repraesentatione `Reubenis' quod sit fides quae primum regenerationis est, de qua n. (x)3862, 3866; ex significatione `dierum' quod sint status, de qua n. 23, 487, 488, 493, 893, 2788, 3462, 3785; ex significatione `triticorum' quod sint amor et charitas, de qua sequitur; inde `messis triticorum' est status procedens amoris et charitatis. Actum est per `quatuor filios Jacobi ex ancillis,' de mediis conjunctionis externi hominis cum interno; agitur nunc de conjunctione boni et veri {1}per reliquos filios, quare primum de `dudaim' per quos significatur conjunctio haec seu conjugiale. Quod `messis triticorum' sit status procedens amoris et charitatis, est quia `ager' significat Ecclesiam, ita quae sunt Ecclesiae, et `semina quae seruntur in agro' significant illa quae sunt (t)boni et veri; et quae {2}enascuntur ex illis ut tritica, hordea, et plura, illa quae sunt amoris et charitatis, ut et fidei; status Ecclesiae quoad illa comparantur ideo sementi et messi, ut et (t)vocantur sementis et messis, ut Gen. viii 22, n. 932. [2] Quod `tritica' sint illa quae sunt amoris et charitatis, constare quoque potest a sequentibus locis; apud Mosen, Jehovah equitare facit eum super excelsis terrae, et cibat proventu agrorum, sugere facit mel e rupe, et oleum e saxo petrae, butyrum armenti et lac gregis, cum adipe agnorum et arietum, filiorum Bashanis, et hircorum, cum adipe renum tritici; et sanguinem uvae bibis merum, Deut. xxxii 13, 14;ibi agitur in sensu interno de Ecclesia Antiqua, et ejus statu cum instaurata, omnia amoris et charitatis, et omnia fidei quae ibi, per significativa describuntur; `adeps renum tritici' est {3}caeleste amoris et charitatis: et quia `adeps' seu pinguedo significat caeleste, n. 353, et `triticum' amorem, ideo passim in Verbo conjunguntur; ut quoque apud Davidem, Utinam populus Meus oboediens Mihi, Israel in viis Meis ambularent,... cibaret eos {4}adipe tritici, et e petra melle satiabo eos, Ps. lxxxi 14, 17 [A.V. 13, 16]:
et alibi apud eundem, Jehovah, Qui ponit terminum tuum pacem, adipe triticorum satiat te, Ps. cxlvii 14. [3] Quod `triticum' sit amor et charitas, apud Jeremiam, Pastores multi perdiderunt vineam Meam, conculcarunt portionem agri Mei, redegerunt portionem agri Mei ad desertum solitudinis:... super omnes colles in deserto venerunt vastatores, quia gladius Jehovae devorans a fine terrae usque ad finem terrae, nulla pax ulli carni, severunt tritica, et spinas messuerunt, xii 10, 12, 13;
`vinea et ager' pro Ecclesia, `desertum solitudinis' pro vastatione ejus, `gladius devorans' pro vastatione veri, `nulla pax' pro nullo bono afficiente, `serere tritica' pro bonis quae sunt amoris et charitatis, metere spinas' pro mala et falsa quae sunt amoris sui et mundi; quod `vinea' sit Ecclesia spiritualis, n. 1069; `ager' quod Ecclesia quoad bonum, n. 2971; `desertum' quod vastatio, n. 1927, 2708; `gladius devorans' quod vastatio veri, n. 2799; `pax' quod bonum afficiens, n. 3780: [4] apud Joelem, Vastatus est ager, luxit humus, quia vastatum est frumentum, exaruit mustum, languet oleum, pudefacti sunt agricolae, ejularunt vinitores, super triticum, et super hordeum, quia periit messis agri:... cingimini et plangite sacerdotes, ejulate ministri altaris, i [10], 11, 13;
quod hic status Ecclesiae vastatae sit qui describitur, cuivis patet; ita quod `ager et humus' sit Ecclesia, `frumentum' (t)ejus bonum', et `mustum' verum, n. 3580; `triticum' quod amor caelestis, `hordeum' amor spiritualis; et quia de statu Ecclesiae agitur, dicitur `cingimini et plangite sacerdotes, et ejulate ministri altaris': [5] apud Ezechielem, Spiritus Jehovae, ad prophetam; Sume tibi tritica, et hordea, et fabam, et lentes, et milium, et zeas, et des illa in vas unum, et fac illa tibi ad panem,... cum stercore fimi hominis facies placentam ad oculos eorum; sic comedent filii Israelis panem suum immundum, iv 9, 12;
ibi de profanatione boni et veri; `tritica, hordea, faba, lentes, milium, zeae' pro generibus boni et inde veri; `panis' inde seu placenta cum stercore fimi humani, pro profanatione eorum omnium:
[6] apud Johannem, Vidi cum ecce equus niger, et sedens super (c)illo habens libram in manu sua; audivi vocem e medio quatuor animalium {5}dicentem, choenix tritici denario, et tres choenices hordei denario; oleo autem et vino damnum ne inferas, Apoc. vi [5,] 6;
ubi etiam de vastatione boni et veri; `choenix tritici denario' pro quod amor ita rarus, `tres choenices hordei denario' pro quod charitas: [7] apud Ezechielem, Jehudah et terra Israelis fuerunt mercatores tui, triticis {6}minnith et pannag, et melle et oleo, et balsamo dederunt negotiationes tuas, xxvii 17;
ubi de Tyro, per quam cognitiones boni et veri significantur, bona amoris et charitatis, et illorum felicia sunt `tritica minnith et pannag, et mel, oleum, balsamum'; `Jehudah' est caelestis Ecclesia, {7}`terra Israelis' est spiritualis {8}, e quibus illa;
`negotationes' sunt acquisitiones: [8] apud Mosen, Terra tritici et hordei, et vitis et ficus, et malogranatae, terra olivae {9}olei et mellis, Deut. viii 8;
descriptio terrae Canaanis, {10}quae in sensu interno est regnum Domini, n. 1413, 1437, 1585, 1607, 3038, 3705; bona amoris et charitatis ibi sunt `triticum et hordeum,' bona fidei sunt `vitis et ficus': [9] apud Matthaeum, Cujus ventilabrum in manu Ipsius, et perpurgabit aream Suam, et colliget triticum Suum in horreum, paleam autem comburet igne inexstinguibili, iii 12 Luke iii 17;
Johannes Baptista ita de Domino; `triticum' pro bonis amoris et charitatis, `palea' pro illis in quibus nihil boni: apud eundem, Sinite una crescere utraque ad messem, et in tempore messis dicam messoribus, Colligite prius zizania, et colligate ea in fasciculos ad comburendum ea, triticum vero congregate in horreum meum, xiii 30;
`zizania' pro malis et falsis, `triticum' pro bonis;
{11}comparationes sunt, sed comparationes in Verbo omnes fiunt per significativa. @1 conjunctio haec, seu conjugiale boni et veri est quod significatur per dudaim$ @2 nascuntur ibi$ @3 amor et charitas$ @4 i ex$ 5 dicentium I 6 Minnith is generally regarded as a place-name and pannag as some kind of confection. 7 i et 8 i Ecclesia 9 I i comma 10 in sensu interno Regni Domini 11 comparativa