4231.“你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了”表示一个新教会的第一个时期。“无花果树”是指属世层的良善；“树枝”是指属于该良善的情感，“叶”是指真理。他们所要学习的“比方”是指真正所表示的那些事。不了解圣言内义的人绝无可能知道将主的降临比作无花果树及其枝叶的这个比方包含什么。但由于圣言中的所有比方也是有意义的符号（3579节），故由这些有意义的符号可知这样的比方真正表示什么。每当“无花果树”在圣言中被提及时，它在内义上都表示属世层的良善（参看217节）。“树枝”之所以表示对这种良善的情感，是因为情感来源于良善，犹如树枝来源于它的树干。“叶”表示真理（参看885节）。综上所述，可以看出这个比方真正表示什么，即：当主正在创造一个新教会时，属世层的良善，也就是外在形式的良善连同其情感和真理，首先显现。“属世层的良善”不是指人生来所进入的良善，或他从父母所得来的东西，而是指在源头上属灵的良善。没有人生来进入这种良善，而是被主通过对良善与真理的认知带入其中。因此，在人处于这种良善，也就是属灵的良善之前，他不是教会的一个成员，无论他凭与生俱来的良善看上去有多像。
“这样，你们看见这一切的事，也该知道人子近了，正在门口了”表示当刚才说的话（24:29-31），以及涉及无花果树的话所表示这些事出现的时候，就是教会终结，也就是最后审判和主降临的时候；因而是旧教会被抛弃，一个新教会正被兴起的时候。经上之所以说“在门口”，是因为属世层的良善及其真理是人正在重生、变成教会之时，首先被引入他里面的事物。“我实在告诉你们：这世代还没有过去，这些事都要成就”表示由于上述原因（3479节），犹太民族不会像其它民族那样被灭绝。
“天地要废去，我的话却不能废去”表示前教会的内在和外在都将灭亡，但主的圣言将存留下来。“天”是指教会的内在，“地”是指教会的外在（参看82，1411，1733，1850，2117，2118，3355e节）。显而易见，主的“话”不仅包括此处所说关于祂的降临和世代的终结的话，还包括圣言中的所有话。此处这些话是紧接着关于犹太民族的话而说的，因为犹太民族是为了圣言的缘故而得以保存的，这一点从前面所提到的章节（即3479节）可以看出来。综上所述，明显可知，这几节预言了一个新教会的开始。
Potts(1905-1910) 4231
4231. Now learn a parable from the fig-tree. When her branch is now become tender, and putteth forth leaves, ye know that the summer is nigh; signifies the first of a new church; the "fig-tree" is the good of the natural; her "branch" is the affection of this; and the "leaves" are truths. The "parable from which they should learn" is that these things are signified. He who is not acquainted with the internal sense of the Word, cannot possibly know what is involved in the comparison of the Lord's coming to a fig-tree and its branch and leaves; but as all the comparisons in the Word are also significative (n. 3579), it may be known from this signification what is meant. A "fig-tree" wherever mentioned in the Word signifies in the internal sense the good of the natural (n. 217); that her "branch" is the affection of this, is because affection springs forth from good as a branch from its trunk; and that "leaves" are truths may be seen above (n. 885). From all this it is now evident what the parable involves, namely, that when a new church is being created by the Lord, there then appears first of all the good of the natural, that is, good in the external form together with its affection and truths. By the good of the natural is not meant the good into which man is born, or which he derives from his parents, but a good which is spiritual in respect to its origin. Into this no one is born, but is led into it by the Lord through the knowledges of good and truth. Therefore until a man is in this good (that is, in spiritual good), he is not a man of the church, however much from a good that is born with him he may appear to be so. [2] So also ye, when ye see all these things, know that it is nigh, even at the doors; signifies that when those things appear which are signified in the internal sense by the words spoken just before (verses 29-31), and by these concerning the fig-tree, then it is the consummation of the church, that is, the Last Judgment, and the Coming of the Lord; consequently that the old church is then being rejected, and a new one is being set up. It is said, "at the doors," because the good of the natural and its truths are the first things which are insinuated into a man when he is being regenerated and is becoming the church. Verily I say unto you, This generation shall not pass away, till all these things be accomplished;
signifies that the Jewish nation shall not be extirpated like other nations, for the reason shown above (n. 3479). [3] Heaven and earth shall pass away, but My words shall not pass away; signifies that the internals and the externals of the former church would perish, but that the Word of the Lord would abide. (That "heaven" is the internal of the church, and "earth" its external, may be seen above, n. 82, 1411, 1733, 1850, 2117, 2118, 3355e). By the Lord's "words" are plainly meant not only these now spoken respecting His coming and the consummation of the age, but also all that are in the Word. These words were said immediately after what was said about the Jewish nation, because that nation was preserved for the sake of the Word, as may be seen from the number already cited (n. 3479). From all this it is now evident that the beginnings of a New Church are here foretold.
GENESIS 32
1. And Jacob went to his way, and the angels of God ran to meet him. 2. And Jacob said when he saw them, This is the camp of God; and he called the name of that place Mahanaim. 3. And Jacob sent messengers before him, to Esau his brother unto the land of Seir, the field of Edom. 4. And he commanded them, saying, Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob, I have sojourned with Laban, and have tarried until now. 5. And I had ox and ass, flock and manservant and handmaid; and I send to tell my lord, to find grace in thine eyes. 6. And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee, and four hundred men with him. 7. And Jacob feared exceedingly, and was distressed; and he halved the people that was with him, and the flock, and the herd, and the camels, into two camps. 8. And he said, If Esau come to the one camp, and smite it, then there will be a camp left for escape. 9. And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah, that saith unto me, Return unto thy land, and to thy birth, and I will do well with thee;
10. I am less than all the mercies, and all the truth, which Thou hast done with Thy servant; for in my staff I passed over this Jordan, and now I am in two camps. 11. Rescue me I pray from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, the mother upon the sons. 12. And Thou saidst, I will surely do well with thee, and I will make thy seed as the sand of the sea, which is not numbered for multitude. 13. And he passed the night there in that night, and he took of that which came into his hand a present for Esau his brother:
14. Two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams:
15. Thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals. 16. And he gave into the hand of his servants each drove by itself; and said unto his servants, Pass over before me, and put a space between drove and drove. 17. And he commanded the first, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? 18. Then thou shalt say, Thy servant Jacob's; this is a present sent unto my lord Esau; and behold he also is behind us. 19. And he commanded also the second, and the third, and all that went after the droves, saying, According to this word shall ye speak unto Esau, when ye find him. 20. And ye shall also say, Behold thy servant Jacob is behind us. For he said, I will expiate his faces in a present that goeth before me, and afterward I will see his faces; peradventure he will lift up my faces. 21. And the present passed over before him, and he passed the night in that night in the camp. 22. And he rose up in that night, and took his two women, and his two handmaids, and his eleven sons, and passed over the passage of Jabbok. 23. And he took them, and caused them to pass the river, and caused to pass what he had. 24. And Jacob remained alone, and there wrestled a man with him until the dawn arose. 25. And he saw that he prevailed not over him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was out of joint in his wrestling with him. 26. And he said, Let me go, for the dawn ariseth. And he said, I will not let thee go, unless thou bless me. 27. And he said unto him, What is thy name? And he said, Jacob. 28. And he said, Thy name shall no more be called Jacob, but Israel; for as a prince hast thou contended with God and with men, and hast prevailed. 29. And Jacob asked and said, Tell I pray thy name. And he said, Wherefore is this that thou dost ask after my name? And he blessed him there. 30. And Jacob called the name of the place Peniel; for I have seen God faces to faces, and my soul is delivered. 31. And the sun arose to him as he passed over Penuel, and he halted upon his thigh. 32. Therefore the sons of Israel eat not the nerve of that which was displaced, which is upon the hollow of the thigh, even unto this day, because he touched in the hollow of Jacob's thigh the nerve of that which was displaced.
Elliott(1983-1999) 4231
4231. But from the fig tree learn a parable. When its branch now becomes tender and leaves sprout forth, you know that summer is near means the first period of a new Church. 'The fig tree' means the good of the natural, 'branch' the affection belonging to that good, while 'leaves' means truths. 'A parable' which they were to learn from means that those things are what is really meant. Anyone unacquainted with the internal sense of the Word cannot possibly know what is included within the description in which the Lord's coming is compared to a fig tree and its branch and leaves But since all comparisons in the Word are also meaningful signs, 3579, one can know from these what is really meant by such a comparison. Whenever 'a fig tree' is mentioned in the Word it means in the internal sense the good of the natural, see 217. The reason why 'a branch' means the affection for that good is that affection stems from good as a branch from its trunk. And as for '[eaves' meaning truths, see 885. From these considerations one may now see what is really meant by that parable, namely this: When a new Church is being created by the Lord, the good of the natural shows itself first of all, that is, good in external form together with the affection belonging to it and with truths. The expression 'the good of the natural' is not used to mean the good into which a person is born or derives from parents, but good which is spiritual in origin. Nobody is born into this kind of good but is brought into it by the Lord by means of cognitions of good and truth. Consequently until this good - that is to say, spiritual good - exists with a person, he is not a member of the Church, no matter how much he may seem to be by virtue of that good which he is born with.
[2] So also yourselves; when you see all these things, know that He is near at the doors means that when those things are apparent that are meant in the internal sense by the words spoken immediately before this in verses 29-31 as well as by these words concerning the fig tree, the end of the Church has arrived, which is the Last Judgement and the Coming of the Lord - a time therefore when the old Church is cast aside and a new one established. The phrase 'at the doors' is used because the good of the natural and its truths are the first things to be introduced into a person when he is being regenerated and becoming the Church.
Truly, I say to you, this generation will not pass away until all these things take place means that the Jewish nation will not be eradicated like other nations. For the reason why, see 3479.
[3] Heaven and earth will pass away, but My words will not pass away means that the internal and the external features of the former Church will perish, but the Word of the Lord will remain. For 'heaven' means the internal aspect of the Church and 'earth' the external aspect of it, see 82, 1411, 1733, 1850, 2117, 2118, 3355 (end). The fact that the Lord's 'words' include not only those stated here concerning His coming and the close of the age but also all contained in the Word is self-evident. The words under consideration here were spoken immediately after those concerning the Jewish nation because the Jewish nation has been preserved for the sake of the Word, as may be seen from 3479, mentioned already. From all this it is now evident that these verses foretell the beginnings of a new Church.
- Two hundred she-goats and twenty he-goats; two hundred sheep and twenty rams;
Latin(1748-1756) 4231
4231. Ab autem ficu discite parabolam, quando ramus ejus fit tener, et folia enata, scitis quod prope aestas significat primum Ecclesiae novae; `ficus' est bonum naturalis, `ramus' est affectio ejus, et `folia' sunt vera; `parabola' ex qua discerent, est quod illa significentur; qui non novit sensum internum Verbi, nusquam scire potest quid comparatio adventus Domini cum ficu `ac ejus ramo et foliis involvit; sed quia omnia comparativa in Verbo etiam significativa sunt, n. 3579, sciri potest inde quid illa; `ficus' ubicumque nominatur in Verbo in sensu interno significat bonum naturalis, videatur n. 217; quod `ramus' sit affectio ejus, inde est quia affectio a bono propullulat sicut ramus a suo trunco; quod `folia' sint vera, videatur n. 885; inde nunc patet quid parabola illa involvit, nempe cum Ecclesia nova a Domino creatur, quod tunc omnium primo appareat bonum naturalis, hoc est, bonum in externa forma cum ejus affectione et veris; per bonum naturalis non intelligitur bonum in quod homo nascitur, seu a parentibus trahit, sed bonum quod spirituale est quoad originem, in hoc nemo nascitur, sed {1} inducitur a Domino per cognitiones boni et veri; quapropter antequam homo in hoc bono est, nempe in bono spirituali, non est homo Ecclesiae, utcumque apparet ex {2} bono connato quod sit. [2] Sic et vos, quando videritis haec omnia, scitote quod prope sit ad fores significat cum illa apparent quae significantur in sensu interno per verba quae proxime supra vers. 29-31 dicta sunt et per haec de `ficu,' quod tunc consummatio Ecclesiae, hoc est, ultimum judicium, ac adventus Domini; proinde quod tunc rejiciatur Ecclesia vetus et instauretur nova: ad fores dicitur, quia bonum naturalis et ejus vera sunt prima quae insinuantur homini cum regeneratur et fit Ecclesia. Amen dico vobis, non praeteribit generatio haec, donec omnia haec fiunt significat gentem Judaicam, quod non sicut aliae gentes exstirpabitur, causa videatur n. 3479. [3] Caelum et terra transibunt, verba autem Mea non transibunt significat Ecclesiae prioris interna et externa quod peritura, sed quod Verbum Domini mansurum; quod `caelum' sit internum Ecclesiae, et `terra' externum ejus, videatur n. 82, 1411, 1733, 1850, 2117, 2118, 3355 f.; quod verba Domini sint [non] modo illa quae nunc de adventu Ipsius et consummatione saeculi dicta sunt, sed etiam omnia quae in Verbo, patet: haec immediate post illa quae de gente Judaica, dicta sunt, quia gens Judaica conservata est propter Verbum, ut constare potest ex loco citato n. 3479. Ex his nunc patet quod hic de incohamentis novae Ecclesiae praedictum sit. @1 intelligitur bonum quod spirituale est quoad originem, non autem bonum in quod homo nascitur, seu a parentibus trahit, nemo est in bono spirituali priusquam reformatur, in hoc enim non nascitur, sed in illud$ @2 i in externa forma$CAPUT XXXII
1. Et Jacob ivit ad viam suam; et occurrerunt in eum angeli DEI. 2. Et dixit Jacob sicut vidit illos, Castra DEI haec, et vocavit nomen loci illius Mahanaim. 3. Et misit Jacob nuntios coram se ad Esau fratrem sum terram Seir, agrum Edomi. 4. Et praecepit illis dicendo, Ita dicetis domino meo Esavo, Ita dicit servus tuus Jacob, Cum Labane peregrinatus sum, et moratus usque nunc. 5. Et fuit mihi bos et asinus, grex et servus et ancilla, et mitto ad indicandum domino meo ad inveniendum gratiam in oculis tuis. 6. Et reversi sunt nuntii ad Jacobum, dicendo, Venimus ad fratrem tuum, ad Esavum, et etiam vadit obviam tibi, et quadringenti viri cum eo. 7. Et timuit Jacob valde, et angustia fuit ejus, et dimidiavit populum qui cum eo, et gregem, et armentum, et camelos, in duo castra. 8. Et dixit, Si venerit Esau ad castra una, et percusserit illa, et erunt castra relicta ad evasionem. 9. Et dixit Jacob, DEUS patris mei Abrahami, et DEUS patris mei Jishaki, Jehovah, dicens ad me, Revertere ad terram tuam, et ad nativitatem tuam, et benefaciam tecum. 10. Minor sum prae omnibus misericordiis, et prae omni veritate, quae fecisti cum servo Tuo, quia in baculo meo transivi Jordanem hunc, et nunc sum in duo castra. 11. Eripe me quaeso e manu fratris mei, e manu Esavi, quia timeo ego eum, forte veniat, et percutiat me, matrem super filios. 12. Et Tu dixisti, Benefaciendo benefaciam tecum, et ponam semen tuum sicut arenam maris, quae non numeratur prae multitudine. 13. Et pernoctavit ibi in nocte illa, et accepit de veniente in manum suam munus Esavo fratri suo. 14. Capras ducentas et capros viginti; oves ducentas et arietes viginti. 15. Camelas lactantes et filios illarum triginta; juvencas quadraginta et juvencos decem; asinas viginti et pullos decem. 16. Et dedit in manum servorum suorum catervam catervam seorsim; et dixit ad servos suos, Transite ante me, et spatium ponatis inter catervam et inter catervam. 17. Et praecepit primo, dicendo, Quod occurrerit tibi Esau frater meus, et interrogaverit te dicendo, Cui tu, et quo vadis, et cui illa ante te? 18. Et dices, Servo tuo Jacobo, munus hoc missum domino meo Esavo, et ecce etiam is post nos. 19. Et praecepit etiam secundo, etiam tertio, etiam omnibus euntibus post catervas, dicendo, Secundum verbum hoc loquemini ad Esavum, in inveniendo vos eum. 20. Et dicetis etiam, Ecce servus tuus Jacob post nos, quia dixit, Expiabo facies ejus in munere eunte ante me, et postea videbo facies ejus, forte suscipiet facies meas. 21. Et transivit munus super ante eum, et is pernoctavit in nocte illa in castris. 22. Et surrexit in nocte illa, et accepit binas feminas suas, et binas ancillas suas, et undecim natos suos, et transivit transitum Jabbok. 23. Et accepit illos, et transire fecit illos fluvium, et transire fecit quae sibi. * * * * 24. Et remansit Jacob solus is, et luctatus vir cum eo, usque ascendere auroram. 25. Et vidit quod non praevaleret ei, et tetigit volam femoris ejus, et luxata vola femoris Jacobi in luctando illo cum eo. 26. Et dixit, Mitte me quia ascendit aurora, et dixit, Non mittam te, quin benedixeris mihi. 27. Et dixit ad eum, Quid nomen tuum? et dixit, Jacob. 28. Et dixit, Non Jacob dicetur amplius nomen tuum quin Israel, quia ut princeps contendisti cum DEO, et cum hominibus, et praevaluisti. 29. Et interrogavit Jacob et dixit, Indica quaeso nomen tuum, et dixit, Quare hoc interrogas ad nomen meum? et benedixit ei ibi. 30. Et vocavit Jacob nomen loci Peniel, quia vidi DEUM facies ad facies, et liberata anima mea. 31. Et exortus ei sol, sicut transivit Penuel, et is claudicans super femore suo. 32. Propterea non edunt filii Israelis nervum emoti, qui super vola femoris, usque ad diem hunc, quia tetigit in vola femoris Jacobi nervum emoti.