9277.“你的葡萄园和橄榄园，也要照样办理”表属灵良善和属天良善也是如此。这从“葡萄园”和“橄榄园”的含义清楚可知：“葡萄园”是指属灵教会（1069，9139节），因而是指属灵良善，也就是对邻之仁的良善，因为这良善构成属灵教会；“橄榄园”是指属天教会，因而是指属天良善，也就是对主之爱的良善，因为这良善构成属天教会。至于何为属灵教会及其良善，何为属天教会及其良善，以及它们之间有何区别，可参看前文（2046，2227，2669，2708e，2715，2718，2935，2937，2954，3166，3235，3236，3240，3246，3374，3833，3887，3969，4138，4286，4493，4585，4938，5113，5150，5922，6289，6296，6366，6427，6435，6500，6647，6648，7091，7233，7877，7977，7992，8042，8152，8234，8521节）。
“橄榄园”表示属天教会，因而属天良善，这一点从圣言中提及“橄榄树”的经文明显看出来，如摩西五经：
你栽种修理葡萄园，却没有酒喝，没有收成，因为被虫子要把它吃了。你全境内有橄榄树，却没有油抹身，因为你的橄榄树未熟就脱落了。（申命记28:39，40）
此处论述的主题是拜别神，不遵守律例和典章所受的诅咒。“你全境内有橄榄树”是指在整个教会里面，通过圣言来自主的属天之爱的良善；“没有油抹身”表示然而，他们并未处于这良善；“的橄榄树就脱落了”表示这良善将灭亡。类似的话出现在弥迦书：
你要踹橄榄，却不得油抹身；踹葡萄，却不得酒喝。（弥迦书6:15）
阿摩司书：
我以旱风、霉烂击打你们，你们许多菜园、葡萄园、无花果树、橄榄树都被剪虫所吃，你们仍不归向我。（阿摩司书4:9）
“葡萄园”表示信之良善；“橄榄树”表示爱之良善；“橄榄树被剪虫所吃”表示因不接受这些良善而受到的惩罚。哈巴谷书：
虽然无花果树不发旺，葡萄树不结果，橄榄树也不效力，田地不出粮食。 （哈巴谷书3:17）
“无花果树”表示属世良善；“葡萄树”表示属灵良善；“橄榄树”表示属天良善；“田地”表示教会。撒迦利亚书：
灯台旁边有两棵橄榄树，一棵在油盆的右边，一棵在油盆的左边。这是两个纯油之子，侍立在全地之主的旁边。（撒迦利亚书4:3，11，14）
“灯台旁边的两棵橄榄树”表示要在主的右边和左边的属天和属灵良善；“灯台”表示神性真理方面的主。
士师记：
约坦向立亚比米勒为王的示剑众公民说，众树要去膏立一个王统治它们；它们对橄榄树说，请作王来统治我们。橄榄树对他们说，我岂可停止生产神和人以我得尊荣的油，飘摇在众树之上呢？众树对无花果树说，请你来作王统治我们。无花果树对它们说，我岂可停止结甜美的果子，飘摇在众树之上呢？众树对葡萄树说，请你来作王统治我们。葡萄树对它们说，我岂可停止出产使神和人欢乐的新酒，飘摇在众树之上呢？众树对荆棘说，请你来作王统治我们。荆棘对众树说，你们若诚诚实实地膏我为王统治你们，就要来投靠在我的荫下，不然，愿火从荆棘里出来，烧灭黎巴嫩的香柏树。（士师记9:7-15）
没有人能知道此处所说的这些话具体是什么意思，除非他们知道“橄榄树”、“无花果树”和“荆棘”表示什么。“橄榄树”表示属天教会的内在良善；“无花果树”表示该教会的外在良善（4231，5113节）；“葡萄树”表示属灵教会的良善；而“荆棘”表示虚假的良善。因此，这些话的意思是，此处“众树”所表示的百姓不想要属天良善或属灵良善“作王统治他们”，而是要虚假的良善“作王统治他们”；并且他们选择的是这种良善，而不是属天或属灵的良善。“从荆棘里出来的火”，或说从虚假的良善出来的“火”是指恶欲的危害；它要烧灭的“黎巴嫩的香柏树”是指良善之真理。
由于“橄榄树”表示从主所获得并向主所献上的爱之良善，所以这房或殿中间的基路伯是由橄榄木造的，通向圣所的门也是（列王记上6:23-33）。因为“基路伯”和“圣所的门”都是主的保护和天命，防止未通过属天之爱的良善而接近主。这就是为何它们是用橄榄木来造的。由此可见为何帐幕和祭坛，以及祭司和后来的君王都要用油来膏抹；又为何灯要用橄榄油；因为这“油”表示来自主的爱之良善（886，3728，4582，4638节）；“膏”表示他们可以由此代表主。
Potts(1905-1910) 9277
9277. So shalt thou do to thy vineyard, and to thine olive-yard. That this signifies that so it is with spiritual good and with celestial good, is evident from the signification of a "vineyard," as being the spiritual church (n. 1069, 9139), thus spiritual good, which is the good of charity toward the neighbor, for this good makes the spiritual church; and from the signification of an "olive-yard," as being the celestial church, thus celestial good, that is, the good of love to the Lord, for this good makes the celestial church. (What the spiritual church is, and what is its good; and what the celestial church is, and what is its good; and also what is the difference between them, see n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521.) [2] That an "olive-yard" signifies the celestial church, and thus celestial good, is evident from the passages in the Word where the "olive-tree" is mentioned; as in Moses:
Thou shalt plant vineyards and till them, but the wine thou shalt not drink, nor gather; for the worm shall eat it. Thou shalt have olive-trees throughout all thy border, but thou shall not anoint thyself with the oil, for thine olive-tree shall be shaken (Deut. 28:39, 40);
where the subject treated of is the curse if other gods were worshiped, and if the statutes and judgments were not kept. "Olive-trees in all thy border" denote the goods of celestial love which are from the Lord through the Word in the whole church; "not being anointed with the oil" denotes that nevertheless they are not in this good; "thine olive-tree shall be shaken" denotes that this good will perish. In like manner in Micah:
Thou shalt tread the olive, but shall not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:15). [3] In Amos:
I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, shall the caterpillar devour; yet have ye not returned unto Me (Amos 4:9);
"vineyards" denote the goods of faith; and "olive-trees" the goods of love; the punishment for not receiving these goods is signified by "the caterpillar devouring the olive-trees." In Habakkuk:
The fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall deceive, and the field shall yield no food (Hab. 3:17);
where "the fig-tree" denotes natural good; "the vine," spiritual good; "the olive," celestial good; and "the field," the church. In Zechariah:
Two olive-trees were beside the lampstand, one on the right side of the bowl, and the other on the left side. These are the two sons of pure oil, that stand beside the Lord of the whole earth (Zech. 4:3, 11, 14);
the "two olive-trees beside the lampstand" denote celestial and spiritual good, which are at the Lord's right and left; "the lampstand" signifies the Lord as to Divine truth. [4] In the book of Judges:
Jotham said to the citizens of Shechem who made Abimelech king, The trees went to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, which God and men honor in me, and go to sway myself over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I cause to cease my sweetness, and my good fruit, and go to sway myself over the trees? Then the trees said unto the vine, Come thou, and reign over us. But the vine said unto them, Should I cause to cease my must, which cheereth God and men, and go to sway myself over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, come ye, and put your trust in my shadow; but if not, let fire come out of the bramble, and devour the cedars of Lebanon (Judg. 9:7-15);
what these things specifically involve cannot be known unless it is known what is signified by "the olive-tree," "the fig-tree," "the vine," and "the bramble." "The olive-tree" signifies the internal good of the celestial church; "the fig-tree," the external good of that church (n. 4231, 5113); "the vine," the good of the spiritual church; but "the bramble" signifies spurious good. These words therefore involve that the people who are here meant by the trees, were not willing that either celestial good or spiritual good should reign over them, but spurious good, and that they chose this in preference to the other goods. "Fire out of the bramble" denotes the evil of concupiscence; "the cedars of Lebanon that it would consume" denote the truths of good. [5] As "the olive-tree" signified the good of love from the Lord and to the Lord, therefore the cherubs in the midst of the house or of the temple were made of olive wood, and in like manner the doors leading to the sanctuary (1 Kings 6:23-33); for the "cherubs" and also the "doors of the sanctuary" signified the guard and providence of the Lord that there should be no approach to Him except through the good of celestial love; and therefore they were of olive wood. From all this it can be seen why the tabernacle and the altar were anointed with oil; also the priests, and afterward the kings; and why the oil of the olive was used for the lamps; for this "oil" signified the good of love from the Lord (n. 886, 3728, 4582, 4638); and the "anointing" signified that so they might represent the Lord.
Elliott(1983-1999) 9277
9277. 'In like manner you shall do with your vineyard, with your olive grove' means that this is to be so with spiritual good and with celestial good. This is clear from the meaning of 'vineyard' as the spiritual Church, dealt with in 1069, 9139, and so spiritual good, which is the good of charity towards the neighbour, since this good constitutes the spiritual Church; and from the meaning of 'olive grove' as the celestial Church, and so celestial good, which is the good of love to the Lord, since this good constitutes the celestial Church. What the spiritual Church and its good are, and what the celestial Church and its good are, and also what the difference is, see 2046, 2227, 2669, 2708 (end), 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521.
[2] The fact that 'olive grove' means the celestial Church and so celestial good is clear from places in the Word in which 'the olive tree' is mentioned, such as in Moses,
You will plant and dress vineyards, but you will not drink wine or gather [the fruit], for the worm will devour it. You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive tree will be shaken bare. Deut 28:39, 40.
This describes the curse if other gods were worshipped and if statutes and judgements were not kept. 'Olive trees within all the borders' are forms of the good of celestial love within the whole Church, which come from the Lord through the Word. 'Not being anointed with oil' stands for nevertheless remaining untouched by that good. 'The olive tree will be shaken bare' stands for a warning that this good will perish. Something similar occurs in Micah,
You will tread olives but not anoint yourself with oil, and tread the new wine but not drink wine. Micah 6:15.
[3] In Amos,
I struck you with blight and mildew; your very many gardens, and your vineyards, and your fig trees, and your olive trees the caterpillar devoured. Yet you did not return to Me. Amos 4:9.
'Vineyards' stands for forms of the good of faith, 'olive trees' for forms of the good of love. Being punished for not welcoming those forms of good is meant by the caterpillar devouring the olive trees. In Habakkuk,
The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail,a and the field will not produce food. Hab 3:17.
'The fig tree' stands for natural good, 'the vine' for spiritual good, 'the olive' for celestial good, and 'the field' for the Church. In Zechariah,
Two olive trees are beside the lampstand, one on the right of the bowl and one on the left of it. These are the two sons of pure oil, standing beside the Lord of the whole earth. Zech 4:3, 11, 14.
'Two olive trees beside the lampstand' stands for celestial and spiritual good, which are to the right and to the left of the Lord. 'The lampstand' means the Lord in respect of Divine Truth.
[4] In the Book of Judges,
Jotham said to the citizens of Shechem who made Abimelech king, The trees went out to anoint a king over them; and they said to the olive tree, Reign over us. But the olive tree said to them, Shall I stop producing my oilb which God and men honour in me, and go to swayc over the trees? And the trees said to the fig tree, You come [and] reign over us. But the fig tree said to them, Shall I stop producingd my sweetness and my good fruit, and go to swayc over the trees? Then the trees said to the vine, You come [and] reign over us. But the vine said to them, Shall I stop producingd my new wine, cheering God and men, and go to swayc over the trees? And all the trees said to the thornbush, You come [and] reign over us. And the thornbush said to the trees, If you are in truth anointing me as king over you, come and take refugee in my shade. But if not, let fire come out of the thornbush and devour the cedars of Lebanon. Judg 9:7-16.
None can know what is implied specifically by the things said here unless they know what 'the olive tree', 'the fig tree', 'the vine', and 'the thornbush' mean. 'The olive tree' means the internal good of the celestial Church, 'the fig tree' the external good of that Church, 4231, 5113, 'the vine' the good of the spiritual Church, but 'the thornbush' spurious good. The things that are said therefore imply that the people, who are 'the trees' here, did not want celestial good or spiritual good to 'reign over them', but spurious good, and that the people chose the spurious in preference to celestial or spiritual good. The 'fire' coming out of the spurious good is the harmfulness of evil cravings, 'the cedars of Lebanon' which it would devour being the truths of good.
[5] Since 'the olive tree' was a sign of the good of love received from the Lord and offered to the Lord, the cherubs in the middle of the house or temple were made of olive wood, as were the doors to the sanctuary, 1 Kings 6:23-33. For 'the cherubs', and also 'the doors of the sanctuary', were signs of the Lord's protection and providence, guarding against access to Him except through the good of celestial love. This was why they were made of olive wood. All this shows why it was that the tabernacle and the altar were anointed with oil, also the priests, and at a later time the kings, and why it was that olive oil was used in lamps. For 'oil' was a sign of the good of love from the Lord, see 886, 3728, 4582, 4638, and 'anointing' was a sign that they should accordingly represent the Lord.
Latin(1748-1756) 9277
9277. `Ita facies vineae tuae, oliveto tuo': quod significet quod ita sit cum bono spirituali et cum bono caelesti, constat ex significatione `vineae' quod sit Ecclesia spiritualis, de qua n. 1069, 9139, ita bonum caeleste, quod est bonum amoris in Dominum, nam hoc {1} bonum facit Ecclesiam caelestem; quid Ecclesia spiritualis et ejus bonum, et quid Ecclesia caelestis et ejus bonum, tum quae differentia, videatur n. 2046, 2227, 2669, 2708 fin., 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, (a)6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, (x)7474, 7977, 7992, 8042, 8152, 8234, 8521. [2] Quod `olivetum' significet Ecclesiam caelestem ac ita bonum caeleste, constat ex locis in Verbo ubi `olea' nominatur, ut apud Moschen, Vineas plantabis et coles, sed vinum non bibes, neque congregabis, quia comedet illud vermis; oleae erunt tibi in omni termino tuo, sed oleo non unges te, quia excutietur olea tua, Deut. xxviii 39, 40;agitur ibi de maledictione si dii alii colerentur et in statuta ac judicia non custodirentur; `oleae in omni termino' sunt bona amoris caelestis quae a Domino per Verbum in tota Ecclesia, `oleo non ungi' pro (t)non usque in illo bono esse, {2} `excutietur olea' pro quod periturum id bonum: similiter apud Micham, Tu calcabis olivam sed non unges te oleo, et mustum sed non bibes vinum, vi 15:
[3] apud Amos, Percussi vos uredine et rubigine, plurimos hortos vestros, et vineas vestras, et ficus vestras, et oleas vestras comedit {3} eruca; nec tamen reversi estis ad Me, ix 9;
`vineae' pro bonis fidei, `oleae' pro bonis amoris; punitio pro non receptione illorum bonorum (x)significatur per quod `oleas comedet eruca': (m)apud Habakuk, Ficus non florebit nec proventus in vitibus, mentietur opus olivae {4} et ager non faciet cibum, iii 17;
`ficus' pro bono naturali, `vitis' pro bono spirituali, `oliva' {5} pro bono caelesti, (o)et `ager' pro Ecclesia:(n) apud Sachariam, Duae oleae juxta candelabrum, una a dextra (x)lecythi, et una juxta sinistram ejus; hi duo filii olei puri stantes juxta Dominum totius terrae, ix 3, 11, 14;
`duae oleae juxta candelabrum' pro bono caelesti et spirituali, quae sunt ad dextram et ad sinistram Domini; `candelabrum' significat Dominum quoad Divinum Verum: [4] in Libro Judicum, Jotham dixit ad cives Schechemi qui regem fecerunt Abimelechum, Iverunt arbores ad ungendum super se regem, et dixerunt oleae, Regna super nos; sed dixit eis olea, Num cessare faciam pinguedinem meam quam in me honorant Deus et homines, et ibo ad movendum me super arbores? Et dixerunt arbores ad ficum, Ito tu, regnato super nos; sed dixit ad illas ficus, Num cessare faciam dulcedinem meam et proventum meum bonum, et ibo ad movendum me super arbores? Tum dixerunt arbores ad vitem, Ito tu, regnato super nos; sed dixit illis vitis, Num cessare faciam mustum meum, laetificans Deum et homines, et ibo ad movendum me super arbores? Et dixerunt omnes arbores ad rhamnum, Ito tu, regnato super nos; et dixit rhamnos ad arbores, Si in veritate vos (x)ungentes me in regem super vos, venite et confidite in umbra mea; si vero non, exeat ignis e rhamno et comedat cedros Libani, ix 7-16;
quid haec in specie {6} involvunt, non sciri potest nisi sciatur quid significat `olea,' `ficus,' `vitis,' et `rhamnos'; `olea' significat bonum internum Ecclesiae caelestis, `ficus' bonum externum (c)ejus Ecclesiae, n. 4231, 5113, `vitis' bonum Ecclesiae spiritualis, `rhamnos' autem {7} bonum spurium; involvunt itaque illa, quod populus, qui hic sunt `arbores,' non vellet ut bonum caeleste, nec bonum spirituale, regnaret super illos, sed bonum spurium, et quod (o)populus hoc eligeret prae illis bonis; `ignis ex illo' est malum concupiscentiae, `cedri Libani quas consumeret' sunt vera boni. [5] Quia `olea' significabat bonum amoris a Domino, et in Dominum, ideo cherubi in medio domus seu templi facti sunt ex ligno olei, similiter fores ad adytum, 1 Reg. vi 23-33; `cherubi' enim, ut et `fores adyti,' significabant custodiam et providentiam Domini ne aditus sit ad Ipsum nisi per bonum amoris caelestis, ideo ex `ligno olei' erant. Ex his constare potest unde sit quod tabernaculum et altare uncta fuerint oleo, tum quoque sacerdotes, et postea reges; et unde, quod oleum olivae fuerit ad lucernas; `oleum' enim significabat bonum amoris a Domino, videatur n. 886, 3728, 4582, 4638, et `unctio' significabat ut sic repraesentarent Dominum. @1 id$ @2 i quod$ @3 comedet IT$ @4 oliva A, olivetum IT$ @5 olivetum IT$ @6 Before haec$ @7 i est$