5895.“不能耕种，不能收割”表在此期间将看不到良善和源于良善的任何真理。这从“耕种”和“收割”的含义清楚可知：“耕种”是指良善所作的准备，以接受真理，如下文所述；“收割”是指源于良善的真理，因为收割的是正当收敛之时成熟的庄稼；因此，“收割”表示源于良善的真理。在这真理产生之前，虽能看见真理，但它们是通向良善的真理，并非源于良善的真理。当人出于真理行动时，他的真理是通向良善的真理；但当他出于良善行动时，他的真理是源于良善的真理。之所以说“耕种”表示良善，是因为所耕之“田”表示良善方面的教会（2971节），因而表示构成教会的良善（3310，3317，4982节）。因此，“耕种”是指良善所作的准备，以接受真理；此外，“耕牛”表示属世层里面的良善（2180，2566，2781节）。
正因“耕种”具有这种含义，所以在代表性教会，人们“不可并用牛、驴耕地”（申命记22:10）。如果没有某种更内在的原因，因而有一个存在于灵界的原因，人们永远不会被禁止这样做。否则，这二者一起耕地有什么害处呢？这样的律法在圣言中又有什么价值呢？更内在的原因，即存在于灵界的原因是，“牛耕”表示属世层里面的良善，“驴耕”表示那里的真理，“驴”表示包含在记忆知识中的真理，因而表示属世层里面的真理（参看5492，5741节）。这条禁令背后更内在或属灵的原因是，天使对良善与真理不可能有一个分离的概念。这二者必须联结在一起，并构成一体。因此，天使不愿看见一头牛和一头驴来耕地。属天的天使甚至不愿思想与良善分离的真理，因为与他们同在的一切真理都存在于良善中；因此，对他们来说，真理就是良善。由于同样的原因，人们也“不可穿羊毛和细麻混合做成的衣服”（申命记22:11），因为“羊毛”表示良善，“细麻”表示真理。
“耕种”，以及“耙地”、“播种”和“收割”表示诸如属于良善及其真理的那类事物，或说与良善及其真理有关的那类活动，这一事实明显可见于何西阿书：
我要使以法莲骑马，犹大必耕田，雅各必为自己耙地。你们要为自己播种公义，就能收割慈爱。现今正是寻求耶和华的时候，你们要开垦荒地，等祂临到教导公义。（何西阿书10:11，12）
“骑马”之所以论及以法莲，是因为“骑马”是指利用理解力；“以法莲”是指教会的理解力的恩赐；而“耕田”之所以论及犹大，是因为“犹大”是指教会的良善。
阿摩司书：
马岂能在磐石上奔跑？人岂能用牛耕种？你们却使公平变为苦胆，使公义的果子变为茵陈。（阿摩司书6:12）
“马岂能在崖石上奔跑”表示信之真理会被理解吗？因为“磐石”在灵义是指信仰（参看创世记22章序言）；而“马”表示理解的各项能力（2761，2762，3217，5321节）；“人岂能用牛耕种”表示他会行善吗？“牛”表示属世层中的良善（2180，2566，2781节）。这一切无法做到，这一事实由接下来的话来表示，即：“你们却使公平变为苦胆，使公义的果子变为茵陈”。
路加福音：
耶稣说，手扶着犁向后看的，不配进神的国。（路加福音9:62）
这些话与主在马太福音中说的话意思一样：
在房顶上的，不要下来拿家里的东西。在田里的，也不要回去取衣裳。（马太福音24:17，18）
这些话的意思是：处于良善的，不可离开它，转而依靠属于信之教义的事物（参看3652节，那里解释了主所说的这些话）。因此，“手扶着犁的”是指处于良善的人；“向后看的”是指那时依靠信之教义事物，从而离弃良善的人。正因如此，以利亚不喜悦以利沙，因为以利沙蒙选召的时候在田里耕地，问他能否先亲吻父母；于是，以利亚说：
你回去吧，我向你做了什么呢？（列王记上19:19-21）
“耕种”在反面意义上表示除灭良善的邪恶，因而表示荒废；如耶利米书：
锡安必被耕种像一块田，耶路撒冷必变为乱堆，这殿的山必像丛林的高处。（耶利米书26:18；弥迦书3:12）
Potts(1905-1910) 5895
5895. Wherein is no plowing and harvest. That this signifies that meanwhile good and the derivative truth will not appear, is evident from the signification of "plowing," as being preparation by good for receiving truths (of which in what follows); and from the signification of "harvest," as being truths from good-for harvest is the already ripe crop when it is being gathered, hence "harvest" is the truth which is from good. Before this truth comes into existence, truths indeed appear, but they are truths through which is good, and not truths from good. A man who acts from truth is in truths through which is good, but he who acts from good is in truths which are from good. That "plowing" is said to denote good, is because a "field" which is plowed signifies the church as to good (n. 2971), thus good which is of the church (n. 3310, 3317, 4982). Thus "plowing" is preparation by good for receiving truths; moreover the oxen which were used in plowing signify goods in the natural (n. 2180, 2566, 2781). [2] As this was the signification of "plowing," it was forbidden in the representative church "to plow with an ox and an ass together" (Deut. 22:10), which never would have been forbidden except for some reason from within, thus from the spiritual world. For otherwise what harm could there be in their plowing together? and what the worthiness of such a law in the Word? The reason from within, or from the spiritual world, is that "plowing with an ox" signifies good in the natural, and "plowing with an ass" signifies truth therein. (That an "ass" denotes the truth of memory-knowledge, thus truth in the natural, may be seen n. 5492, 5741.) The interior or spiritual reason of this command was that the angels could not have a separate idea of good and truth, but they must be conjoined and make a one; and therefore they were not willing to view such plowing by an ox and an ass. The celestial angels are not even willing to think of truth separate from good, for all the truth with them is in good; thus also to them truth is good. For the same reason it was forbidden "to wear a mixed garment, of wool and linen together" (Deut 22:11), for "wool" signifies good, and "linen" truth. [3] That "to plow" and also "to harrow," "to sow" and "to reap," signify such things as belong to good and its truth, is manifest in Hosea:
I will make Ephraim ride; Judah shall plow, Jacob shall harrow for him; sow for yourselves according to righteousness, reap according to piety; break up for you the fallow ground: and it is time to seek Jehovah, till He come and teach righteousness (Hos. 5:11, 12);
"to ride" is predicated of Ephraim because "to ride" is to enjoy understanding; and "Ephraim" is the intellectual of the church; but "to plow" is predicated of Judah because "Judah" is the good of the church. [4] In Amos:
Shall horses run on the rock? will one plow with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12);
"shall horses run on the rock?" denotes shall the truth of faith be understood? for "rock" in the spiritual sense is faith (see preface to Gen. 22); and "horses" are those things which are of the understanding (n. 2761, 2762, 3217, 5321); "will one plow with oxen?" denotes shall he do good? "oxen" being good in the natural (n. 2180, 2566, 2781). That this could not be done is signified by the words which follow: "because ye have turned judgment into gall and the fruit of righteousness into wormwood." [5] In Luke:
Jesus said, No man putting his hand to the plow, but looking backward, is fit for the kingdom of God (Luke 9:62). These words signify the same as those which the Lord speaks in Matthew:
He that is upon the house, let him not go down to take anything out of his house; and he that is in the field, let him not return back to take his garments (Matt. 24:17, 18);
the sense of these words is: he who is in good shall not betake himself therefrom to the things that belong to the doctrinals of faith (see above, where these words were unfolded n. 3652). Thus "he who puts his hand to the plow" is he who is in good; "but looking backward" is he who then looks to the doctrinal things of faith, and thus forsakes good. It was on this account that Elijah was displeased that Elisha, who was plowing in the field, when called, asked that he might first kiss his father and mother; for Elijah said, "Go, return; for what have I done to thee?" (1 Kings 19:19-21). In the opposite sense "plowing" signifies the evil which blots out good, thus vastation; as in Jeremiah:
Zion shall be plowed as a field, and Jerusalem shall be heaps, and the mountain of the house as the lofty places of the forest (Jer. 26:18; Mic. 3:12).
Elliott(1983-1999) 5895
5895. 'In which there will be no ploughing and harvest' means that in the meanwhile no good will be seen nor any truth derived from good. This is clear from the meaning of ploughing' as the preparation made by good for the reception of truths, dealt with in what follows below; and from the meaning of harvest' as truths derived from good, for a harvest is grain that has ripened by the time it is gathered in, so that harvest' means truth derived from good. Before this truth is produced truths are indeed to be seen, but they are truths that lead to good, not truths derived from good. When truth guides a person in his actions his truths are truths leading to good; but when good guides him in them his truths are truths derived from good. The reason why 'ploughing' is said to mean good is that the field' which is ploughed means the Church as regards good, 2971, and so the good which constitutes the Church, 3310, 3317, 4982. Consequently 'ploughing' is the preparation made by good for the reception of truths; and 'the oxen' too that were used in ploughing means forms of good within the natural, 2180, 2566, 2781.
[2] Because 'ploughing' had this meaning people in the representative Church were forbidden 'to plough with an ox and an ass together', Deut 22:10. They would never have been forbidden to do this if there had not been some cause of a more internal nature, thus a cause existing in the spiritual world. Without it what would have been wrong with the two ploughing together? And what value would such a law have in the Word? That cause of a more internal nature, a cause existing in the spiritual world, is that 'ploughing with an ox' means good within the natural, and 'ploughing with an ass' means the truth there, 'an ass' being truth contained in factual knowledge, thus truth within the natural, see 5492, 5741. The more internal or spiritual cause behind the existence of this prohibition was that the angels could not have a separate idea of good and truth. The two must be joined together and make one. For this reason the angels were unwilling to see any kind of ploughing done by an ox and an ass. Celestial angels refuse even to think about truth separate from good, for all truth with them exists within good, so that also for them truth is good. It was for the same reason that people were also forbidden to wear a garment made from a mixture of wool and linen, Deut 22:11; for 'wool' meant good, and 'linen' truth.
[3] The fact that 'ploughing', also 'harrowing', 'sowing', and 'reaping', mean the kinds of activities that are connected with good and the truth that goes with it is clear in Hosea,
I will make Ephraim ride, Judah will plough, Jacob will harrow for him. Sow for yourselves in keeping with righteousness, reap in keeping with godliness, break up 'your fallow ground; and it is time to seek Jehovah, until He comes and teaches righteousness. Hosea 10:11, 12.
'Riding' is used in reference to Ephraim because 'riding' means having the use of an understanding, 'Ephraim' being the Church's gift of understanding. But 'ploughing' is used in reference to Judah because 'Judah' is the good which exists in the Church.
[4] In Amos,
Will horses run upon the rock? Will one plough with oxen? in that you have turned judgement into poison and the fruit of righteousness into wormwood. Amos 6:11, 12.
'Will horses run upon the rock?' stands for Will there be any understanding of the truth of faith? For 'rock' in the spiritual sense is faith, Preface to Genesis 22, while 'horses' means the powers of understanding, 2761, 2762, 3217, 5321. 'Will one plough with oxen?' stands for Will there be any doing of good? For 'oxen' means good in the natural, see 2180, 2566, 2781. The fact that no doing of it was possible is meant by the words that follow - 'because you have turned judgement into poison'.
[5] In Luke,
Jesus said, No one putting his hand to the plough, and looking back, is fit for the kingdom of God. Luke 9:62.
These words have the same meaning as those spoken by the Lord in Matthew,
Let him who is on the housetop not go down to take anything out of his house; and let him who is in the field not turn back to take his clothes. Matt 24:17, 18.
The meaning of these words is that a person governed by good should not depart from it and resort to matters of doctrine concerning faith; see 7652, where those words spoken by the Lord have been explained. Thus one who puts his hand to the plough' is a person governed by good; but 'looking back' means someone who then looks to matters of doctrine concerning faith and in so doing forsakes good. This explains why Elijah was displeased with Elisha who, ploughing in the field when he received his call, asked whether he might first kiss his father and mother; for Elijah said,
Go away; go back again; for what have I done to you? 1 Kings 19:19-21.
In the contrary sense 'ploughing' means evil that destroys good, and so means a laying waste, as in Jeremiah,
Zion will be ploughed [like] a field, and Jerusalem will be heaps, and the mountain of the house [will be turned] into the heights of the forest. Jer. 26:18; Micah 3:12.
Latin(1748-1756) 5895
5895. `Quibus nulla aratio et messis': quod significet quod interea non appariturum bonum et inde verum, constat a significatione `arationis' quod sit praeparatio a bono ad recipiendum vera, de qua sequitur; et a significatione `messis' quod sint vera a bono, nam messis est seges jam matura quando colligitur, inde messis est verum quod (c)ex bono; antequam hoc verum existit, quidem apparent vera sed sunt vera per quae bonum, non autem vera ex bono; homo qui ex vero agit, {1}in veris per quae bonum est; at qui ex bono agit, {2}in veris quae ex bono est. Quod `aratio' dicatur esse bonum, est quia `ager qui aratur' significat Ecclesiam quoad bonum, n. 2971, ita bonum quod est Ecclesiae, n. 3310, 3317, 4982; inde `arare' est praeparatio a bono ad recipiendum vera; `boves' etiam quibus {3}arabatur, significant bona in naturali, n. 2180, 2566, 2781. [2] {4}Quia illa significatio arationis fuit, interdictum fuit in Ecclesia repraesentativa '{5}ne' ararent bove et asino simul', Deut. xxii 10, quod nusquam interdictum fuisset nisi propter aliquam causam ex interiore ita ex spirituali mundo; quid mali alioquin foret si ararent illi simul? et quid dignum in {6}tali lege in Verbo? causa ex interiore seu ex spirituali mundo est quod 'arare bove' significet bonum in naturali, et `arare asino' verum ibi; quod `asinus' sit verum scientificum, ita verum in naturali, videatur n. (x)5492, 5741; causa interior seu spiritualis hujus mandati {7}fuit quod angeli non potuerint separatam ideam boni et veri habere; conjuncta erunt et facient unum; quapropter non spectare voluerunt arationem talem a bove et asino; angeli caelestes ne quidem cogitare volunt de vero separato a bono, omne enim verum apud illos est in bono, ita quoque illis verum est bonum; ob eandem causam etiam {8}interdictum fuit, `ne induerent mixtam vestem ex lana et lino simul', ibid. vers. 11; `lana' enim significabat bonum, et `linum' verum. [3] {9}Quod arare, et quoque occare, serere, metere, significent talia quae sunt boni et illius veri, constat {10} apud Hosheam, Equitare faciam Ephraimum, arabit Jehudah, occabit illi Jacob, seminate vobis secundum justitiam, metite secundum pietatem, novate vobis novale; et tempus ad quaerendum Jehovam, donec veniat et doceat justitiam, x 11, 12;`equitare' praedicatur de Ephraimo quia `equitare' est intellectu frui, et `Ephraim' est intellectuale Ecclesiae; `arare' autem praedicatur de Jehudah, quia `Jehudah' est bonum Ecclesiae: [4] {11} apud Amos, Num current in petra equi? num arabit bobus? quod convertistis in fel judicium, et fructum justitiae in absinthium, vi 11, 12;
'num current in petra equi' pro num intellecturus est verum fidei, `petra' enim in sensu spirituali est fides, Praef. ad Gen. xxii, et `equi' sunt illa quae intellectus, n. 2761, 2762, 3217, 5321; `num arabit bobus' pro num facturus bonum; quod `boves' sint bonum in naturali, videatur {12}n. 2180, 2566, 2781; quod hoc non fieri posset, significatur per verba quae sequuntur `quia convertistis in fel judicium, et fructum justitiae in absinthium': [5] (s)apud Lucam, Dixit Jesus, Nemo injiciens manum suam in aratrum, sed videns retrorsum, dispositus est ad regnum Dei, ix 62;
haec (t)significant eadem cum illis quae Dominus dicit apud Matthaeum, Qui super domo est, ne descendat ad tollendum quid e domo sua: et qui in agro, ne revertatur retro ad tollendum vestimenta sua, xxiv 17, 18;
{13}sensus illorum verborum est, qui in bono est, non inde se conferet ad illa quae sunt doctrinalium fidei, videatur n. 3652 ubi haec explicata sunt: ita `qui injicit manum in aratrum' est qui in bono est, sed `videns retrorsum' est qui tunc spectat ad doctrinalia fidei et sic relinquit bonum; quia ita, displicuit Eliae quod Elisha qui in agro arans, cum vocatus, {14}peteret ut prius oscularetur patrem suum et matrem suam; dixit enim Elias, Abi, redi, quid namque feci tibi? 1 Reg. xix 19-21.(s) In opposito sensu {15}'aratio' significat malum quod delet bonum, ita vastationem, ut apud Jeremiam{16}, Zion ager arabitur, et Hierosolyma acervi erunt, et mons domus in excelsa silvae{17}, (x)xxvi 18, Mich. iii 12. @1 in illis veris$ @2 in his veris est$ @3 d arabatur, i aratur$ @4 et quia$ @5 quod non$ @6 talibus$ @7 est, quod homo erit vel in bono vel in vero, in bono est cum regeneratus est, in vero autem cum regeneratur; bonum in quo est cum regeneratus habet sua vera in se, et faciunt simul unum bonum, ipsa vera in bono sunt quoque bona, verum autem in quo homo est cum regeneratur, nondum habet bonum in quo vera, sed bona, quae tunc ei, sunt vera, haec causa hujus mandati est, tunc enim cum angeli spectarent arationem talem, a bove et asino, non potuerunt quam separatam ideam habere boni et veri, cum tamen conjuncta erunt, et facient unum, nempe sive bonum, sive verum$ @8 interdicitur$ @9 i in m praeterea etiam caelestis Ecclesia, quam repraesentarent, non agnoscit vera nisi quam bona sunt, ideo angeli caelestes nec spectare potuerunt separatim unum et alterum$ @10 i quoque$ @11 i et$ @12 mox supra$ @13 nempe$ @14 petiit$ @15 arare$ @16 i et Micham$ @17 i Jer.$