----中文待译----
911. Thrust in thy sickle and reap, for the hour is come for thee to reap; for the harvest of the earth is ripe. That this signifies, that the time is come to collect the good and separate them from the evil, because it is the end of the church; from the signification of thrusting in the sickle, as denoting to collect the good and separate them from the evil, of which we shall speak presently. And from the signification of the hour for reaping has come, as denoting the time for doing this. And from the signification of, for the harvest of the earth is ripe, as denoting the last state or the end of the church. For harvest signifies the last state or the end, and the earth the church. It is evident, therefore, that by Thrust in thy sickle and reap, for the hour for reaping is come, for the harvest of the earth is ripe, is signified that the time is come for collecting the good and separating them from the evil, because it is the end of the church.
[2] The reason why, to thrust in the sickle and reap, denotes to collect the good and separate them from the evil is, that by the harvest of the earth is signified the last state of the church, when the Last Judgment takes place and the evil are cast into hell and the good raised into heaven, and thus separated. That such collection, separation, and Last Judgment do not previously take place is evident from what is said in the small work concerning the Last Judgment, and from those things that must be said more fully in the Appendix to that book, which are summarily contained in the Lord's words in Matthew:
Jesus spake this parable. "The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went his way. But when the blade sprang up, and brought forth fruit, then appeared the tares also. The servant of the father of the family drew near, and said unto him, Lord, didst not thou sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. And the servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of 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. And his disciples drew near unto him, and said, Explain unto us the parable of the tares of the field. He answering said unto them, He who soweth the good seed is the Son of man; the field is the world; and the seed are the sons of the kingdom; but the tares are the sons of that evil; but the enemy who sowed them is the devil; the harvest is the consummation of the age; and the reapers are the angels. As therefore the tares are gathered and burnt in the fire so it shall be in the consummation of the age. The Son of man shall send his angels, and they shall gather out of his kingdom all things that offend, them that work iniquity, and shall cast them into a furnace of fire; where shall be wailing and gnashing of teeth. Then the just shall shine as the sun in the kingdom of the Father" (13:24-30, 36-43).
By this parable the Lord illustrates all those things that are said in this chapter of the Apocalypse, from verse 14-19, concerning the Son of man having in His hand a sickle and reaping, and the earth being reaped by Him and the angels. For it is therein taught that by the sower is meant the Lord, who is there also called the Son of man; that by the reapers, or those who reap, are meant the angels; and that the tares shall be cast into a furnace of fire, and the good seed gathered into the barn, and that those things could not take place before the consummation of the age, by which is signified the last state of the church; and this, lest the wheat should be rooted out together with the tares.
[3] Since this parable of the Lord contains mysteries concerning the separation of the evil from the good, and concerning the Last Judgment, it is of importance that it should be particularly explained. By the kingdom of the heavens is signified the Lord's church in the heavens and on earth; for the church is in both. By the man who sowed good seed in his field, is meant the Lord as to Divine truth, which is the Word, in the church; the man, who, in the following verses, is called the Son of man, is the Lord as to the Word; the good seed is the Divine truth; and the field is the church where the Word is. While men slept his enemy came and sowed tares, and went his way, signifies, that while men live a natural life, or the life of the world, then evils from hell, they being ignorant of it, secretly insinuate and implant falsities - to sleep signifying a natural life or the life of the world. And this life is sleep compared to spiritual life which is wakefulness. The enemy signifies evils from hell, which bring about that life separated from spiritual life. To sow tares, signifies to insinuate and implant falsities. And went his way, signifies that it was done secretly or without their knowing it. But when the blade sprang up and brought forth fruit, then appeared the tares also, signifies, when truth grew and produced good, falsities from evil were intermingled, the blade springing up signifying the quality of truth when it is first received, fruit signifying good, and tares falsities from evil; in this case intermingled.
[4] The servants of the father of the family drew near and said unto him, Lord, didst not thou sow good seed in thy field, whence then hath it tares? signifies those who are in truths from good, perceiving that falsities from evil were intermingled, and complaining of this. The servants of the Lord, signify those who are in truths from good; the father of the family signifies the Lord as to truths from good; father, Him as to good, and family, Him as to truths. The good seed, signifies the field, and the tares, signify the same as above. And he said unto them, An enemy hath done this, signifies that those falsities were from evil in the natural man. And the servants said to him, Lord, wilt thou then that we go and gather up the tares? signifies separation and rejection of the falsities from evil, before that truths from good were received and increased. But he said, Nay, lest while ye gather up the tares ye root out the wheat with them, signifies that by this means truth from good also would perish, and its increase. For with the men of the church truths are intermingled with falsities, which cannot be separated and the falsities rejected, until they are reformed.
[5] 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, signifies that the separation of the falsities from evil, and the rejection of them, cannot be effected before the last state of the church comes; for then the falsities of evil are separated from the truths of good; and the falsities of evil are delivered up to hell, and the truths of good conjoined with heaven; or what is the same thing, the men who are in them.
These things take place in the spiritual world, where all who belong to the church, from its beginning to its end, are separated and judged in this manner. By the harvest is signified the end or the last state of the church; by gathering into bundles, is signified to conjoin together particular species of falsities from evil; by burning is signified to deliver up to hell; and by gathering into the barn, is signified to conjoin with heaven.
[6] He that soweth the good seed is the Son of man, signifies Divine truth from the Lord. The field is the world, signifies the church everywhere. The seed are the sons of the kingdom, signifies that Divine truth is with those who belong to the church. The tares are the children of the evil one, signifies falsities with those who are in evil. The enemy who soweth them is the devil, signifies that those falsities are from evil, which is from hell. The harvest the consummation of the age, signifies the last time and state of the church. The reapers are the angels, signifies that Divine truth from the Lord separates. The Son of man shall send the angels, who shall gather out of His kingdom all things that offend, signifies that Divine truth from the Lord will remove those who hinder the separation. That work iniquity, signifies that they are those who live wickedly. And shall cast them into a furnace of fire, signifies into the hell, where those are who are in the love of self, who hate, and seek revenge. Where shall be wailing and gnashing of teeth, signifies where it is direful from evils and falsities. Then the just shall shine as the sun in the kingdom of the Father, signifies, that those who have done the Lord's precepts, shall live in heavenly loves, and in the joys thereof, in heaven - the just denoting those who acknowledge the Lord, and do His precepts. The angels are about to possess such a state after the Last Judgment, because a higher power from heaven was then vindicated, which previously was on the side of hell; and hence comes joy to the angels with continual increase.
[7] It remains to explain in some degree the Lord's words concerning the separation of the evil from the good, namely, "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." By which the separation of the evil from the good, when the Last Judgment is at hand, is signified. The reason why they were not separated before, may be seen in the small work concerning the Last Judgment 59, 70). To this I shall here add, that it is according to Divine Order that things, which in the end are to be separated, should grow conjointly; so that when they come to an end, separation may be effected more easily, and, as it were, spontaneously, or of their own accord. This may be illustrated from a thousand experiences in both worlds, and even from correspondences in the animal and vegetable kingdoms; from which, as in a common mirror, it may be seen, why the evil were not separated from the good, till about the time of the Last Judgment. This is also signified in this part of the Apocalypse, by the angel saying to Him that sat on the cloud, "Reap, for the hour for thee to reap is come, for the harvest of the earth is ripe."
[8] By harvest in the following passages is also signified the last state of the church, when the old church is devastated, that is, when there no longer remains any truth and good that is not falsified or rejected. In Joel:
"At the valley of Jehoshaphat will I sit to judge all the nations round about. Put forth the sickle, for the harvest is ripe. Come, get ye down, for the wine-press is full, the vats are overflowed because great is their wickedness" (3:12, 13).
The subject treated of in that chapter is the falsification of the truth of the Word, and the devastation of the church by that means; and in this verse the last state of the church, when the judgment takes place. And this state is described, as in the Apocalypse, by putting forth the sickle, because the harvest is ripe, the harvest denoting the last state. Also by the winepress being full and the vats overflowing, as in this chapter of the Apocalypse (vers. 19, 20). That then judgment takes place is openly declared. The valley of Jehoshaphat, where judgment is executed, signifies the falsification of the Word.
[9] In Jeremiah:
"Cut off him that soweth in Babel, and him that layeth hold of the sickle in time of harvest" (50:16).
And in the same:
"The daughter of Babel is as a threshing floor for threshing her; yet a little while and the time of her harvest shall come" (51:33).
Here also by the time of harvest is meant the last state of the church, when there is no longer any good and truth. Its devastation is described by cutting off him that soweth, and him that layeth hold of the sickle in the time of harvest; also, by threshing as on a threshing floor. By Babel are meant those who seek dominion through the holy things of the church.
[10] In Isaiah:
"I will bewail Jazer, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh, because the shouting over thy vintage and over thy harvest is fallen" (16:9).
By harvest here also is signified the last state of the church. For by shouting is signified the end, when upon finishing the vintage and gathering in the harvest, they used to triumph and raise a shout; but in the present case to lament, because it is said, "it hath fallen." By Jazer, the vine of Sibmah, and by Heshbon and by Elealeh, are signified the men of the external church, who explain the Word to favour the loves of the world. For those places were given for an inheritance to the tribes of Reuben and Gad, by whom, since they dwelt outside of Jordan, the external church was represented. The vine of Sibmah signifies their church. Their destruction, when the Lord should come and accomplish judgment, is also described in that chapter.
[11] In Jeremiah:
"The harvest is past, the autumn is spent, and we are not saved; upon the breaking of my daughter I am broken" (8:20).
Here also by harvest is signified the last state of the church. By upon the breaking I am broken, is signified grief that there good and truth are no longer, daughter denoting the affection of truth, and thence the church; for it is of the church, and the church is from it.
[12] In Isaiah:
It shall come to pass, when the harvest is collected, the standing corn, and his arm shall reap the ears; and gleanings shall be left in it, as in the shaking of an olive, three berries in the top of the bough, four or five in the branches of the fruitful one. In the day thou shalt make thy plant to grow, and thy seed to flourish in the morning; the harvest shall be a heap in the day of possession and desperate sorrow" (17:5, 6, 11).
The subject treated of in that chapter is the knowledges of truth and good, which the church has, in that they were destroyed. These are there signified by Damascus, which is treated of in that chapter; and by Arver. Their being destroyed is described by gleanings being left in it, as in the shaking of an olive, three berries in the top of the bough, four or five in the branches of the fruitful one. Also by the harvest being a heap in the day of possession, that is, that there shall be no more than one heap; therefore it is also called desperate sorrow. It is evident, therefore, that harvest there signifies the last state of the church; that state is also signified by morning. For when the last state of the church is at hand, it is then morning to those who will belong to the New Church, and evening and night to those who belong to the Old Church. That this is there meant by morning, is evident from the last verse of the chapter, where it is said,
"About the time of evening, behold, terror; before the morning, it is not" (ver. 14).
Terror signifies destruction.
[13] In Joel:
"The husbandmen are ashamed, the vine-dressers howled, for the wheat and for the barley, because the harvest of the field is perished" (1:11).
The devastation of the church as to good and as to truth is meant by the harvest of the field perishing. By husbandmen are meant those who are in the good of the church, and by vine-dressers those who are in its truths; by wheat and barley, good and truth itself. Grief on account of devastation, is signified by being ashamed and howling.
[14] The reason why harvest signifies the last state of the church is, that corn, which is the harvest, signifies the good and the truth therefrom of the church, and field the church itself. That everything intended for natural nourishment, as wheat, barley, oil, wine, and the like, signify those things that are for spiritual nourishment, has been shown above in many places; and the things that are for spiritual nourishment, have reference, in general, to good and truth, and the knowledges thereof, thus to doctrine and to a life according to it. Hence it is said in Jeremiah:
A nation "from afar shall eat up thy harvest and thy bread, it shall eat up thy sons and thy daughters, it shall eat up thy flock and thy herd, it shall eat up thy vine and thy fig-tree, it shall impoverish with the sword thy fenced cities, in which thou dost trust" (5:15, 17).
By a nation from afar, is meant the falsity of evil destroying, from afar denoting far off from good and truth. By harvest and bread are signified the truths and goods of the church that are for nourishment; by sons and daughters the same, generating; by flock and herd, goods and truths spiritual and natural; by the vine and fig-tree, the internal-spiritual and the external-natural church. By the fenced cities in which they trust, are signified doctrinals from one's own intelligence. To be impoverished with the sword signifies to be destroyed by the falsities of evil.
[15] Since by the harvest are signified all those things that spiritually nourish a man, which have reference to truths of doctrine and goods of life, therefore by harvest is signified the church in general and in particular. In general, in these words in the Evangelists:
Jesus said to the disciples, "The harvest is great, but the labourers are few; pray ye therefore the Lord of the harvest, that he may send labourers into his harvest" (Matthew 9:37, 38; Luke 10:2).
By the harvest are here meant all those with whom the church was to be established by the Lord, thus also the church in general; and by labourers are meant all those who will teach from the Lord.
[16] Similarly in John:
Jesus said to the disciples, "[Say ye not] there are yet four months to harvest? Behold I say unto you, Lift up your eyes, and look upon the fields, that they are white already to harvest. And he that reapeth receiveth reward, and gathereth fruit for life eternal. For in this is the saying true, There is one that soweth, and another that reapeth. I sent you to reap that whereon ye have not laboured. Others have laboured, but ye have entered into their labour" (4:35-38).
These things are said by the Lord concerning the New Church about to be established by Him. That the establishment of that church was now at hand is meant by, lift up your eyes, and look upon the fields, that they are white already to harvest. To teach, those who are to belong to that church is signified by reaping; the same as where the Lord speaks elsewhere of collecting and gathering into the barn. That it is not they themselves who teach, that is who collect and gather, but the Lord - forasmuch as those whom the disciples converted to the church, the Lord by angels, that is by Divine truths from the Word, prepared to receive - is meant by there is one that soweth, and another that reapeth. I sent you to reap that whereon ye have not laboured. Others have laboured, but ye have entered into their labour.
[17] The increase of the church with man in particular, and with men in general from the Lord, is also described by harvest in Mark:
Jesus said, "So is the kingdom of God, as if a man should cast seed upon the earth, and should afterwards sleep, and arise night and day; but the seed springeth up and groweth, he knoweth not how. For the earth bringeth forth fruit spontaneously, first the blade, afterwards the ear, then the full corn in the ear; but when the fruit is produced, immediately he putteth in the sickle, because the harvest is ready" (4:26-29).
By the kingdom of God is meant the church of the Lord in the heavens and on earth. That it is implanted in all who receive truths and goods, not from themselves, but from the Lord, is described by the above words, every particular of which corresponds to spiritual things and signifies them; as a man casting seed upon the earth, and afterwards sleeping, and rising night and day, the seed springing up and growing, he knoweth not how. For by the seed is signified Divine truth; by casting the seed into the earth is signified the work of man; by rising day and night is signified in every state; and lastly by putting in the sickle. The other expressions signify the Lord's work; and the harvest, the implantation of the church in general and in particular. For it must be known that although the Lord worketh all things, and man nothing of himself, still it is His will that man, so far as comes to his perception, should work as of himself. For without the co-operation of man, as of himself, there can be no reception of good and truth, thus no implantation and regeneration. For the Lord grants to will; and because this appears to a man to be, as it were, from himself, therefore He grants to him to will as if from himself.
[18] Because such things are signified by harvest, therefore two feasts were instituted with the children of Israel, one of which was called the feast of seven weeks, which was that of the harvest of first-fruits; and the other the feast of tabernacles, which was that of gathering in of the fruits of the earth. The former of these signified the implantation of truth in good, and the latter the production of good, thus regeneration. But by the feast of unleavened bread, or of the Passover, which preceded, was signified liberation from the falsities of evil, which is also the first thing of regeneration.
911. Send Thy sickle and reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up, signifies that it is the time for collecting the good and separating them from the evil, because this is the end of the church. This is evident from the signification of "sending the sickle," as being to collect the good and separate them from the evil (of which presently); also from the signification of "the hour to reap is come," as being the time for doing this; also from the signification of "for the harvest of the earth is dried up," as being the last state or the end of the church, for "harvest" signifies the last state or the end, and "the earth" signifies the church. From this it is clear that "Send Thy sickle and reap, for the hour to reap is come, for the harvest of the earth is dried up," signifies that it is the time for collecting the good and separating them from the evil, because this is the end of the church. "To send the sickle and reap" means to collect the good and to separate them from the evil, because "the harvest of the earth" signifies the last state of the church, when the Last Judgment takes place and the evil are cast into hell and the good raised up into heaven, and thus they are separated.
[2] That the collecting, separation, and Last Judgment do not take place before can be seen in the work on The Last Judgment, and will be more fully explained in the appendix to this book. This is briefly set forth in the Lord's words in Matthew:
Jesus spake this parable: The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares, and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. The servants of the father of the family came and said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? And he said unto them, An enemy hath done this. But the servants said unto him, Wilt thou then that going we collect them? But he said, Nay, lest haply while ye collect the tares ye root up at the same time the wheat with them. Rather let both grow together until the harvest; and in the time of harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn. And His disciples came unto Him, saying, Explain unto us the parable of the tares of the field. He answering said unto them, He that soweth the good seed is the Son of man; the field is the world; and the seed are the sons of the kingdom; but the tares are the sons of the evil one; and the enemy that soweth them is the devil; while the harvest is the consummation of the age; and the reapers are angels. As then the tares are collected and burned in the fire, so shall it be in the consummation of the age. The Son of man shall send forth His angels, and they shall collect out of His kingdom all things that cause stumbling and them that do iniquity, and shall send them into a furnace of fire; there shall be weeping and gnashing of teeth. Then shall the just shine forth as the sun in the kingdom of the Father (Matthew 13:24-30, 36-43).
The Lord by this parable illustrates all that is said in this chapter of Revelation (in verses 14 to 19) respecting the Son of man having a sickle in His hand and reaping, and that the earth was reaped by Him and the angels. For this parable teaches that the "sower" means the Lord, who is here called "the Son of man;" that the "reapers," or "those that reap," mean the angels; also that "the tares shall be cast into a furnace of fire and the good seed gathered into the barn;" and that this could not be done until "the consummation of the age" (which signifies the last state of the church), "lest the wheat should be rooted up at the same time with the tares."
[3] As this parable of the Lord contains arcana respecting the separation of the evil from the good, and the Last Judgment, it is important that its particulars should be explained. "The kingdom of the heavens" signifies the Lord's church in the heavens and on earth; for the church is in both. "The man who sowed good seed in his field" means the Lord as to the Divine truth, which is the Word, in the church; "the man," who is called in the following verses "the Son of man," is the Lord as to the Word; "good seed" is Divine truth; and "field" the church where the Word is. "While men slept his enemy came and sowed tares, and went away," signifies that while men are living a natural life, or the life of the world, evils from hell secretly, or while they are unconscious of it, introduce and implant falsities, "to sleep" signifying to live a natural life or the life of the world, since such a life is sleep as compared with spiritual life, which is wakefulness. The "enemy" signifies evils from hell, which influence that life when it is separated from spiritual life; "to sow tares" signifies to insinuate and implant falsities; "and went away" signifies that it was done secretly and when they were unconscious of it. "But when the blade sprang up and brought forth fruit, then appeared the tares also," signifies that when truth increased and brought forth good, falsities from evil were mingled with it; "the blade springing up" signifying truth such as it is when it is first received, "fruit" signifying good, and "tares" falsities from evil, here these mingled with truths.
[4] "The servants of the father of the family came and said unto him, Lord, didst not thou sow good seed in thy field? whence then hath it tares?" signifies those who are in truths from good perceiving that falsities from evil have been mingled with them, and complaining, "the Lord's servants" signifying those who are in truths from good, "the father of the family" signifying the Lord as to truths from good ("father" the Lord as to good, and "family" the Lord as to truths); the "good seed," the "field," and the "tares," having the same signification as above. "And he said unto them, An enemy hath done this," signifies that such falsities were from evil in the natural man. "But the servants said to him, Lord, wilt thou then that going we collect the tares?" signifies the separation and casting out of falsities from evil before truths from good are received and increase. "But he said, Nay, lest haply while ye collect the tares ye root up at the same time the wheat with them," signifies that thus truth from good and its increase would also perish; for truths are mingled with falsities with the men of the church, and these cannot be separated and the falsities cast out until they are reformed.
[5] "Rather let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn," signifies that the separation and casting out of falsities from evil cannot be effected until it is the last state of the church; since it is then that the falsities of evil are separated from the truths of good, and the falsities of evil are delivered up to hell, and the truths of good are conjoined with heaven, or what is the same, the men who are in them. This takes place in the spiritual world, where all who are of the church from its beginning to its end are in this way separated and judged. The "harvest" signifies the end or the last state of the church; "to bind into bundles" signifies to conjoin together particular kinds of falsities from evil; "to burn" signifies to deliver up to hell; and "to gather into the barn" signifies to conjoin with heaven.
[6] "He that soweth the good seed is the Son of man" signifies the Divine truth from the Lord. "The field is the world" signifies the church everywhere. "The seed are the sons of the kingdom" signifies that the Divine truth is with those who are of the church. "The tares are the sons of the evil one" signifies falsities with those who are in evil. "The enemy that soweth them is the devil" signifies that their falsities are from evil, which is from hell. "The harvest is the consummation of the age" signifies the last time and state of the church. "The reapers are angels" signifies that the Divine truth from the Lord is what separates. "The Son of man shall send forth angels, and they shall collect out of His kingdom all things that cause stumbling," signifies that the Divine truth from the Lord will remove those things that hinder the separation. "They that work iniquity" signifies those who live wickedly. "And shall send them into a furnace of fire" signifies into the hell where those are who are in love of self and in hatred and revenge. "There shall be weeping and gnashing of teeth" signifies where there is what is direful from evils and falsities. "Then shall the just shine forth as the sun in the kingdom of the Father" signifies that those who have done the Lord's commandments shall live in heaven in heavenly loves and their joys; those are called "just" who acknowledge the Lord and do His commandments. Such was to be the state of the angels after the Last Judgment, because the superior power which had before been on the side of hell was then restored to heaven, which was a source of joy to the angels with unceasing increase.
[7] It remains to give some explanation of the Lord's words respecting the separation of the evil from the good, namely, "Rather let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn them, but gather the wheat into my barn." This signifies the separation of the evil from the good when the Last Judgment is at hand. Why they were not separated before may be seen in the work on The Last Judgment 59, 70), to which I will here add, that it is according to Divine order for things that must in the end be separated to grow in connection; and that when the end is reached separation is easily and as it were spontaneously effected. This might be illustrated by a thousand lessons of experience in both worlds, and also from correspondences in the animal and vegetable kingdom; from which it can be seen as in a general mirror why the evil were not separated from the good until near the time of the Last Judgment; and this is the signification of the things in Revelation here explained, that the angel said to Him that sat upon the cloud, "Reap, for the hour for Thee to reap is come, for the harvest of the earth is dried up."
[8] Also in the following passages the "harvest" signifies the last state of the church, when the old church has been laid waste, that is, when there is no longer any truth or good left in it that has not been falsified or cast aside. In Joel:
At the valley of Jehoshaphat will I sit to judge all the nations round about. Send forth the sickle, for the harvest is ripe; come, get ye down, for the wine-press is full, the vats overflow, for their wickedness is great (Joel 3:12, 13).
This chapter treats of the falsification of the truth in the Word, and the devastation of the church by it; and this verse treats of the last state of the church, when judgment takes place; and this state is described, as in Revelation, by "sending forth the sickle, for the harvest is ripe," the "harvest" being that last state; also by "the wine-press is full and the vats overflow," as in this chapter of Revelation, Revelation 14:19-20. That judgment then takes place is plainly declared, "the valley of Jehoshaphat," where judgment is executed, signifying the falsification of the Word.
[9] In Jeremiah:
Cut off him that soweth in Babylon and him that handleth the sickle in the time of harvest (Jeremiah 50:16).
And in the same:
The daughter of Babylon is like a threshing-floor; it is time to thresh her; yet a little while and the time of her harvest shall come (Jeremiah 51:33).
Here, too, "the time of harvest" means the last state of the church, when there is no longer any good or any truth; its devastation is described by "cutting off him that soweth and him that handleth the sickle in the time of harvest;" also by "threshing as on a threshing-floor," "Babylon" meaning those who seek dominion by means of the holy things of the church.
[10] In Isaiah:
I will bewail for Jazar, the vine of Sibmah; I will water thee with my tears, O Heshbon and Elealeh; for upon thy vintage and upon thy harvest the battle shout hath fallen (Isaiah 16:9).
Here again, "harvest" signifies the last state of the church, for "the battle shout" signifies the end, because it was a custom to exult and call out when the vintage was finished and the harvest was gathered in; but here it signifies to lament, because it is said to have fallen. "Jazar, the vine of Sibmah," and "Heshbon and Elealeh," signify men of the external church who explain the Word to favor worldly loves, for these places had been given for an inheritance to the tribes of Reuben and Gad, and these, because they dwelt beyond the Jordan, represented the external church. "The vine of Sibmah" signifies the church of such; and their destruction when the Lord should come and accomplish judgment is also described in that chapter.
[11] In Jeremiah:
The harvest is past, the autumn is ended, and we have not been saved; because of the bruising of my daughter I am bruised (Jeremiah 8:20, 21).
Here again the "harvest" signifies the last state of the church. "Because of the bruising I am bruised" signifies grief that there is no longer any good and truth, "daughter" signifying the affection of truth, and thus the church, for that affection is of the church and the church is from it.
[12] In Isaiah:
It shall come to pass when the harvest, the standing corn, is gathered, and his arm reapeth ears, and there shall be left in it gleanings, as in the shaking of an olive tree, three berries in the top of the bough, four or five in the branches of the fruit-bearing one. In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to blossom; the harvest shall be a heap in the day of possession, and desperate sorrow (Isaiah 17:5, 6, 11).
This chapter treats of the knowledges of truth and good belonging to the church, and of their destruction. These are here signified by "Damascus," of which this chapter treats, and by "Aroer." Their destruction is described by "there shall be left in it gleanings, as in the shaking of an olive tree, three berries in the top of the bough, four or five in the head 1of the fruit bearing one," also by "the harvest shall be a heap in the day of possession," that is, that there shall be no more than a single heap; therefore it is added, "and desperate sorrow." This makes clear that "harvest" signifies here the last state of the church. That state is signified also by "morning," for when the last state of the church is at hand it is morning to those who are to be of the New Church, and evening and night to those who are of the old church. That this is what "morning" here means is evident from the last verse of this chapter, where it is said:
About the time of evening behold terror; before the morning it is not (Isaiah 17:14).
"Terror" signifies destruction.
[13] In Joel:
The husbandmen were ashamed, the vine-dressers howled for the wheat and for the barley, because the harvest of the field hath perished (Joel 1:11).
The devastation of the church as to good and truth is here meant by "the harvest of the field hath perished;" "husbandmen" mean those who are in the good of the church, and "vine-dressers" those who are in its truths; "wheat and barley" mean good itself and truth itself; grief on account of devastation is signified by "they were ashamed and howled."
[14] "Harvest" signifies the last state of the church, because "corn," which is the harvest, signifies the good of the church and truth from good, and "field" the church itself. That all things pertaining to natural nourishment, such as wheat, barley, oil, wine, and the like, signify such things as pertain to spiritual nourishment has been shown above in many places; and the things that pertain to spiritual nourishment have reference in general to good and truth and knowledges of them, thus to doctrine and to a life according to these knowledges. Therefore it is said in Jeremiah:
A nation from afar shall eat up thy harvest and thy bread, it shall eat up thy sons and thy daughters, it shall eat up thy flock and thy herd, it shall eat up thy vine and thy fig-tree; it shall impoverish thy fortified cities, in which thou dost trust, with the sword (Jeremiah 5:17).
"A nation from afar" means the falsity of evil destroying; "from afar" signifying what is far away from good and truth. "Harvest" and "bread" signify nourishing truths and goods of the church; "sons and daughters" goods and truths generating; "flock and herd" goods and truths spiritual and natural, "vine and fig-tree" the internal spiritual church, and the external natural church; the "fortified cities in which they trust" signify doctrinals from self-intelligence; "to be impoverished with the sword" signifies to be destroyed by falsities of evil.
[15] As "harvest" signifies all things that spiritually nourish man, and these have reference to the truths of doctrine and the goods of life, so "harvest" signifies the church in general and in particular; in general, in these words in the Gospels:
Jesus said to His disciples, The harvest is plenteous but the laborers are few; pray ye therefore the Lord of the harvest that He send laborers into His harvest (Matthew 9:37, 38; Luke 10:2).
The "harvest" here means all with whom the church was to be established by the Lord, thus also the church in general; and "laborers" mean all who will teach from the Lord.
[16] Likewise in John:
Jesus said to the disciples, Say ye not there are yet four months and then cometh the harvest? Behold I say unto you, Lift up your eyes and look on the fields that they are white already for harvest. And he that reapeth receiveth reward and gathereth fruit unto life eternal. For herein is the saying true, that there is one who soweth and another who reapeth. I sent you to reap that whereon ye have not labored; others have labored, but ye have entered into their labor (John 4:35-38).
This was said by the Lord of a New Church to be established by Him. That the establishment of that church was then at hand is meant by "Lift up your eyes and look on the fields that they are white already for harvest." To teach those who were to be of that church, or as the Lord says elsewhere, "to collect and gather into the barn," is signified by "reaping." That it is the Lord who teaches, thus who collects and gathers, and not themselves (for it was the Lord, by means of the angels, that is, by means of Divine truths from the Word, who prepared for reception those whom the disciples converted to the church), is meant by "there is one who soweth and another who reapeth; I sent you to reap that whereon ye have not labored; others have labored, but ye have entered into their labor."
[17] The increase of the church with man in particular, and with men in general by the Lord, is also described by "harvest" in Mark:
Jesus said, So is the kingdom of God as if a man should cast seed upon the earth, and should then sleep and rise night and day, and the seed should spring up and grow up he knoweth not how. For the earth beareth fruit of herself, first the blade, then the ear, then the full corn in the ear. But when the fruit hath come forth straightway he putteth forth the sickle, because the harvest is ready (Mark 4:26-29).
"The kingdom of God" means the church of the Lord in the heavens and on the earth; and the implantation of it with all who receive truths and goods from the Lord, not from self, is described by these words, every particular of which corresponds to spiritual things and signifies them; as that "a man casts seed upon the earth, that he then sleeps, and rises night and day, that the seed springs up and grows up he knows not how;" for "seed" signifies the Divine truth, "to cast seed into the earth" signifies the work of man, "to rise day and night" and finally "to put in the sickle" signifies in every state. The rest signifies the Lord's work; and the "harvest" the implantation of the church in particular and in general. For it is to be known, that, although the Lord works all things, and man nothing from self, yet He wills that man should work as if from self in all that comes to his perception. For without man's cooperation as if from self there can be no reception of truth and good, thus no implantation and regeneration. For to will is the Lord's gift to man; and because the appearance to man is that this is from self, He gives him to will as if from self.
[18] Such being the signification of "harvest" two feasts were instituted with the sons of Israel, one of which was called the feast of seven weeks, which was that of the harvest of firstfruits; and the other the feast of tabernacles, which was the feast of ingathering of the fruits of the earth. Of these the first signified the implantation of truth in good, and the other the bringing forth of good, thus regeneration. But the feast of unleavened bread, or the Passover, which preceded, signified deliverance from the falsities of evil, which is the first thing of regeneration.
Footnotes:
1. The photolithograph has "capite" "head" for "ramis" branches." In the text just above.
911. "Mitte falcem tuam et mete, quia venit Tibi hora metendi, quia aruit messis terrae." Quod significet quod tempus sit colligendi bonos, et separandi illos a malis, quoniam finis ecclesiae est, constat ex significatione "mittere falcem", quod sit colligere bonos, et separare illos a malis (de qua sequitur); ex significatione "Venit hora metendi", quod sit tempus id faciendi; et ex significatione "quia aruit messis terrae", quod sit quoniam ultimus status seu finis ecclesiae est; "messis" enim significat statum ultimum seu finem, et "terra" ecclesiam: ex his patet quod per "Mitte falcem tuam et mete, quia venit hora metendi, quia aruit messis terrae", significetur quod tempus sit colligendi bonos, et separandi illos a malis, quoniam finis ecclesiae est.
Quod "mittere falcem et metere" sit colligere bonos, et separare illos a malis, est quia per "messem terrae" significatur ultimus status ecclesiae, quando ultimum judicium, ac mali conjiciuntur in infernum, et boni elevantur in caelum, et sic separantur.
[2] Quod non prius collectio, separatio et ultimum judicium fiant, constare potest ex illis quae in opusculo De Ultimo Judicio dicta sunt, et quae amplius in Appendice ad hunc librum dicenda sunt; quae in summa continentur in Domini verbis apud Matthaeum,
Jesus dixit hanc parabolam: "Simile factum est regnum caelorum homini seminanti bonum semen in agro suo; sed dum dormiverunt homines, venit ejus inimicus, et seminavit zizania...et abivit: cum vero germinavit herba, et fructum fecit, tunc apparuerunt etiam zizania. Accedentes..servi Patrisfamilias dixerunt illi, Domine, nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? Hic vero dixit illis, Inimicus hoc fecit. Servi autem dixerunt illi, Visne ergo abeuntes colligamus ea? Ille vero dixit, Ne forte colligentes zizania eradicetis simul cum illis triticum; sinite una crescere utraque usque ad messem, et tempore messis dicam messoribus, Colligite prius zizania, et colligate ea in fasciculos ad comburendum.., triticum vero congregate in horreum meum. .... Et accesserunt ad Ipsum discipuli Ipsius, dicentes, Expone nobis parabolam zizaniorum agri. Ipse..respondens dixit illis, Qui seminat bonum semen est Filius hominis; ager autem est mundus, semen vero sunt filii regni, at zizania sunt filii illius mali, inimicus autem qui seminat illa est diabolus, messis vero consummatio saeculi est, messores autem sunt angeli; quemadmodum ergo colliguntur zizania, et igne comburuntur, sic erit in consummatione saeculi: mittet Filius hominis angelos suos, qui colligent e regno Ipsius omnia offendicula, ...qui faciunt iniquitatem, et mittent eos in caminum ignis, ubi erit ploratus et stridor dentium: tunc justi fulgebunt ut sol in regno Patris" (13:24-30, 36-43):
per hanc parabolam illustrat Dominus omnia quae in hoc capite Apocalypseos (a versu 14 ad 19) dicuntur de Filio hominis habente in manu sua falcem et metente, et quod ab Ipso et ab angelis demessa sit terra: docetur enim quod per "seminantem" intelligatur Dominus, qui ibi etiam vocatur "Filius hominis"; quod per "messores" seu "metentes" intelligantur angeli, et quod "zizania mittentur in caminum ignis", et "bonum semen colligetur in horreum", et quod illa non prius fient quam "in consummatione saeculi", per quam significatur ultimus status ecclesiae, ob causam "ne una cum zizaniis eradicetur triticum."
[3] Quoniam haec parabola Domini in se arcana de separatione malorum a bonis, et de ultimo judicio continet, interest ut singillatim explicetur. Per "regnum caelorum" significatur ecclesia Domini in caelis et in terris, nam utrobivis est ecclesia; per "hominem seminantem bonum semen in agro suo" intelligitur Dominus quoad Divinum Verum, quod est Verbum, in ecclesia; "homo", qui in sequentibus vocatur "Filius hominis", est Dominus quoad Verbum, "bonum semen" est Divinum Verum, et "ager" est ecclesia ubi Verbum est: "dum dormiverunt homines, venit ejus inimicus, et seminavit zizania, et abivit", significat quod dum homines vitam naturalem seu vitam mundi agunt, tunc mala ab inferno clam seu illis ignorantibus insinuent et implantent falsa; "dormire" significat vitam naturalem seu vitam mundi agere, quae vita est somnus respective ad vitam spiritualem quae est vigilia; "inimicus" significat mala ab inferno, quae illam vitam separatam a vita spirituali afficiunt; "seminare zizania" significat insinuare et implantare falsa; "et abivit", significat quod id clam ac illis ignorantibus factum sit: "cum vero germinavit herba et fructum fecit, tunc apparuerunt quoque zizania", significat cum cresceret verum et produceretur bonum, falsa ex malo intermixta essent; "herba germinans" significat verum quale est dum primum recipitur, "fructus" significat bonum, "zizania significant falsa ex malo, hic illa intermixta:"
[4] accesserunt servi Patrisfamilias [et] dixerunt illi, Domine, nonne bonum semen seminasti in agro tuo? unde ergo habet zizania?" significat illos qui in veris ex bono sunt percipientes quod falsa ex malo essent intermixta, et querentes; "servi Domini" significant illos qui in veris ex bono sunt, "Paterfamilias" significat Dominum quoad vera ex bono ("Pater" Ipsum quoad bonum, et "familiae" Ipsum quoad vera), "bonum semen", "ager" et "zizania" significant eadem quae supra: "et dixit illis, Inimicus hoc fecit", significat quod falsa illa essent ex malo in naturali homine: "servi autem dixerunt illi, Domine, visne ergo abeuntes colligamus zizania?" significat separationem et ejectionem falsorum ex malo, antequam vera ex bono recepta et aucta sunt: "Ipse vero dixit, Ne forte colligentes zizania eradicetis simul cum illis triticum", significat quod sic etiam periret verum ex bono et incrementum ejus; nam apud homines ecclesiae vera intermixta sunt falsis, quae non separari, et falsa ejici possunt, antequam reformati sunt:
[5] "sinite utraque crescere usque ad messem, et tempore messis dicam messoribus, Colligite prius zizania, et colligate ea in fasciculos ad comburendum, triticum vero congregate in horreum meum", significat quod separatio falsorum a malo, et ejectio illorum, non prius fieri possit, quam dum status ultimus ecclesiae est; nam tunc falsa mali separantur a veris boni, ac falsa mali traduntur inferno, ac vera boni conjunguntur caelo, seu quod idem, homines qui in illis sunt; haec fiunt in mundo spirituali, ubi omnes qui sunt ab ecclesia, a principio ad finem ejus, tali modo separantur et judicantur; per "messem" significatur finis seu ultimus status ecclesiae, per "colligare in fasciculos" significatur una conjungere singulas species falsorum ex malo, per "comburere" significatur, tradi inferno, et per "congregare in horreum" significatur conjungere caelo:
[6] "qui seminat bonum semen est Filius hominis", significat Divinum Verum a Domino; "ager est mundus", significat ecclesiam ubivis; "semen sunt filii regni", significat quod Divinum Verum sit apud illos qui ab ecclesia; "zizania sunt filii illius mali", significat falsa apud illos qui in malo sunt; "inimicus qui seminat illa est diabolus", significat quod falsa illis sint ex malo quod ab inferno; "messis consummatio saeculi", significat ultimum tempus et statum ecclesiae; "messores sunt angeli", significat quod Divinum Verum a Domino separet; "mittet Filius hominis angelos, qui colligent e regno Ipsius offendicula", significat quod Divinum Verum a Domino remoturum sit illa quae separationem impedient; "qui faciunt iniquitatem", significat quod sint qui male vivunt; "et mittent eos in caminum ignis", significat in infernum, ubi sunt qui in amore sui, odiis et vindictis; "ubi erit ploratus et stridor dentium", significat ubi dirum ex malis et falsis; "tunc justi fulgebunt ut sol in regno Patris", significat quod qui fecerunt praecepta Domini in amoribus caelestibus et in gaudiis illorum in caelo victuri sint; "justi" dicuntur qui agnoscunt Dominum et faciunt praecepta Ipsius: talis status angelis futurus est post ultimum judicium, post enim illud potentia superior caelo vindicata est, quae ante illud fuit a parte inferni; inde angelis gaudium cum perpetuis incrementis.
[7] Superest ut adhuc aliquantum explicentur Domini verba de separatione malorum a bonis, nempe, "Sinite una crescere utraque usque ad messem, et tempore messis dicam messoribus, Colligite prius zizania, et colligate ea in fasciculos ad comburendum, triticum vero congregate in horreum meum"; per quae significatur separatio malorum a bonis dum ultimum judicium instat; quod non prius separati sint, videatur causa in opusculo De Ultimo Judicio (n. 59, 70); quibus haec adjicere velim, quod secundum Divinum ordinem sit ut conjunctim crescant quae in fine separanda sunt, et quod, dum ad finem perveniunt, facili opera et quasi sua sponte fiat separatio; hoc ex mille experientiae documentis in utroque mundo, immo ex correspondentibus in regnis animali et vegetabili, illustrari potest; ex quibus sicut in communi speculo videri potest cur mali a bonis non prius separati sunt quam circa ultimum judicium; quod etiam significatur per haec quae nunc explicantur in Apocalypsi, quod dixerit angelus sedenti super nube, "Mete, quia venit tibi hora metendi, quia aruit messis terrae."
[8] Per "messem" etiam significatur ultimus status ecclesiae, quando vetus ecclesia devastata est, hoc est, quando non verum nec bonum amplius ibi residuum est, quod non falsificatum aut rejectum, etiam in sequentibus locis: Apud Joelem,
"Ad vallem Jehoschaphati...sedebo ad judicandum omnes gentes circumcirca; emittite falcem, quia maturuit messis, venite, descendite, quia plenum est torcular, exundarunt lacus, qua magna malitia eorum" (4 [B.A. 3:12, 13] 12, 13):
agitur in eo capite de falsificatione veri in Verbo, et de devastatione ecclesiae per illam, et in hoc versu de ultimo statu ecclesiae quando judicium, qui status describitur ut in Apocalypsi per "emittere falcem, quia maturuit messis"; "messis" est ultimus ille status: tum etiam per quod "plenum sit torcular, et exundarent lacus", sicut in hoc capite Apocalypseos, vers. 19, 20: quod tunc judicium, aperte dicitur: "vallis Jehoschaphati", ubi judicium, significat falsificationem Verbi.
[9] Apud Jeremiam,
"Exscindite seminantem 1
in Babele, et prehendentem falcem in tempore messis" (50:16);
et apud eundem,
"Filia Babelis sicut area [, tempus] ad triturandum eam, adhuc parum cum veniet tempus messis illi" (51:33):
hic etiam per "tempus messis" intelligitur ultimus status ecclesiae, quando amplius non aliquod bonum et verum; devastatio ejus describitur per "exscindere seminantem, et prehendentem falcem in tempore messis", tum per "triturationem sicut in area"; per "Babelem" intelliguntur qui per sancta ecclesiae dominium quaerunt.
[10] Apud Esaiam,
"Deflebo Jaeserem, vitem Sibmae, rigabo te lachryma.., Cheschbon et Eleale, quia super vindemia tua et super messe tua hedad cecidit" (16:9);
etiam per "messem" hic significatur ultimus status ecclesiae, nam per "hedad" significatur finis, quando super peracta vindemia et collecta messe solebant ovare et celeusma edere; hic lamentari, quia dicitur, "cecidit": per "Jaeserem, vitem Sibmae", ac per "Cheschbonem et Elealem", externae ecclesiae homines, qui Verbum explicant ad favorem amorum mundi; nam illa loca erant in hereditatem data Reubenitis et 2
Gaditis, per quos, quia extra Jordanem habitabant, repraesentabatur ecclesia externa; "vitis Sibmae" significat ecclesiam illorum: exitium eorum, quando Dominus venturus et judicium facturus est, etiam in eo capite describitur.
[11] Apud Jeremiam,
"Praeteriit messis, consumptus est autumnus, et nos non servati sumus; super confractione filiae meae confractus sum" (8:20):
per "messem" etiam hic significatur ultimus status ecclesiae; et per "Confractus sum super confractione", significatur dolor quod non bonum et verum amplius: per "filiam" significatur affectio veri, et inde ecclesia, nam illa est ecclesiae, et ex illa est ecclesia.
[12] Apud Esaiam,
"Fiet, cum colligitur messis, seges stans, et brachium ejus aristas metet;.... et relinquentur in eo racemationes, sicut in decussione oleae, tres baccae in capite rami, quatuor quinque in ramis fructiferae:.... in die plantam tuam crescere facies, et mane semen tuum efflorescere, acervus messis in die possessionis, et dolor desperatus" (17:5, 6, 11):
agitur in eo capite de cognitionibus veri et boni quae ecclesiae, quod deperditae sint; illae ibi per "Damascum", de qua in eo capite agitur, et per "Aroerem", significantur; quod deperditae sint, describitur per quod "relinquentur in eo racemationes, sicut in decussione oleae, tres baccae in capite rami, quatuor quinque in 3
ramis fructiferae"; tum per "acervum messis in die possessionis", nempe quod non plus quam unus acervus, quare etiam dicitur "dolor desperatus"; inde patet quod per "messem" ibi significetur ultimus status ecclesiae: ille status etiam significatur per "mane", nam dum ultimus status ecclesiae adest, tunc mane est illis qui e nova ecclesia erunt, ac vespera et nox illis qui a veteri ecclesia sunt: quod hoc ibi per "mane" intelligatur, constat ex versu ultimo illius capitis, ubi dicitur,
"Circa tempus vesperae, ..ecce terror; antequam mane, non est" (vers. 14);
"terror" significat exitium.
[13] Apud Joelem,
"Pudefacti sunt agricolae, ejularunt vinitores, super tritico et super hordeo, eo quod perierit messis agri" (1:11):
devastatio ecclesiae quoad bonum et quoad verum intelligitur per quod "perierit messis agri"; per "agricolas" intelliguntur qui in bono ecclesiae sunt, per "vinitores" illi qui in veris ejus; per "triticum et hordeum" ipsum bonum et verum; dolor propter devastationem significatur per quod "pudefacti sint et ejularint."
[14] Quod per "messem" ultimus status ecclesiae significetur, est quia per "frumentum", quod est messis, significatur bonum et inde verum ecclesiae, et per "agrum" ipsa ecclesia; quod per omnia quae nutritionis naturalis sunt, sicut per "triticum", "hordeum", "oleum", "vinum", et plura, significentur talia quae nutritionis spiritualis sunt, supra multis in locis ostensum est; et illa quae nutritionis spiritualis sunt, in genere se referunt ad bonum et verum et illorum cognitiones, ita ad doctrinam et ad vitam secundum illas: inde dicitur apud Jeremiam,
Gens e longinquo "comedet messem tuam et panem tuum, comedet filios tuos et filias tuas, comedet gregem tuum et armentum tuum, comedet vitem tuam et ficum tuam, depauperabit urbes munimentorum tuorum, quibus tu confidens, gladio" (5:17):
per "gentem e longinquo" intelligitur falsum mali destruens ("e longinquo" significat quod multum distat a bono et vero); per "messem et panem" significantur vera et bona ecclesiae nutrientia; per "filios et filias" eadem generantia; per "gregem et armentum" bona et vera spiritualia ac naturalia; per "vitem et ficum" ecclesia interna spiritualis et ecclesia externa naturalis; per "urbes munimentorum quibus confidunt", significantur doctrinalia ex propria intelligentia; "depauperari gladio" significat deperdi per falsa mali.
[15] Quoniam per "messem" significantur omnia quae spiritualiter nutriunt hominem, quae se ad vera doctrinae et bona vitae referunt, ideo per "messem" significatur ecclesia in communi et in particulari; in communi, in his apud Evangelistas,
Jesus dixit discipulis, "Messis..multa, operarii pauci; rogate..Dominum messis, ut mittat operarios in messem suam" (Matthaeus 9:37, 38; Luca 10:2):
per "messem" hic intelliguntur omnes apud quos ecclesia a Domino instauranda erat, ita quoque ecclesia in communi; et per "operarios" intelliguntur omnes qui a Domino docebunt.
[16] Similiter apud Johannem,
Jesus dixit ad discipulos", [Nonne vos dicitis] quod adhuc quadrimestre sit, donec messis veniat? Ecce dico vobis, tollite oculos vestros, et spectate agros, quod albi sint ad messem jamjam; et qui metit mercedem accipiat, et colligat fructum in vitam aeternam;.... in hoc namque verbum verum est, quod alius sit qui seminat, et alius qui metit; Ego misi vos ad metendum quod vos non laborastis: alii laborarunt, vos autem in laborem eorum ingressi estis" ( 4
haec a Domino dicta sunt de nova ecclesia ab Ipso instauranda; quod instauratio illius ecclesiae nunc instet, intelligitur per "Tollite oculos vestros, et spectate agros, quod albi sint ad messem jamjam"; docere illos qui ab ecclesia illa futuri sunt, ac sicut alibi dicit Dominus, "colligere et congregare in horreum", significatur per "metere"; quod qui docent, ita qui colligunt et congregant, non sint ipsi, sed Dominus, (nam quos discipuli ad ecclesiam converterunt, Dominus per angelos, hoc est, per Divina vera ex Verbo, praeparavit ad recipiendum, ) haec intelliguntur per quod "alius sit qui seminat, et alius qui metit; Ego misi vos ad metendum quod vos non laborastis; alii laborarunt, vos autem in laborem eorum ingressi estis."
[17] Incrementum ecclesiae apud hominem in particulari, et apud homines in communi, a Domino, etiam describitur per "messem" apud Marcum,
Jesus dixit, "Ita se habet regnum Dei, quemadmodum si homo projicit semen super terram, dormiat dein, et surgat noctu et die; semen vero germinet et crescat, dum nescit ipse; ultronea enim terra fructum fert, primo gramen, dein spicam, tum plenum frumentum in spica; quum autem productus fuerit fructus, statim mittit falcem, quia institit messis" (4:26-29):
per "regnum Dei" intelligitur ecclesia Domini in caelis et in terris; quod illa apud omnes qui recipiunt vera et bona non a se sed a Domino implantetur, describitur per illa verba, quorum singula correspondent spiritualibus, et significant illa; ut quod "homo projiciat semen super terra", quod "dormiat dein, et surgat noctu et die", quod "semen germinet et crescat dum nescit ipse": per "semen" enim significatur Divinum Verum, per "projicere semen in terram" significatur operatio hominis; per "surgere diu et noctu" significatur in omni statu, ac demum per "mittere falcem"; reliqua significant operationem Domini, ac "messis" implantationem ecclesiae in particulari et in communi: sciendum enim est quod tametsi Dominus operatur omnia, et homo nihil a se, usque velit ut homo, quantum ad perceptionem ejus venit, operetur sicut a se; nam absque cooperatione hominis sicut a se, non erit receptio veri et boni, ita non implantatio ac regeneratio: dat enim Dominus velle; et quia hoc apparet homini sicut a se, dat ei velle sicut a se.
[18] Quia talia significantur per "messem", ideo bina festa apud filios Israelis instituta fuerunt, quorum unum vocabatur Festum Septimanarum, quod erat primitiarum messis, et alterum Festum Tabernaculorum, quod erat collectionis fructuum terrae; quorum prius significabat implantationem veri in bono, et posterius productionem boni, ita regenerationem; per Festum autem Azymorum seu Paschatis, quod praecessit, significabatur liberatio a falsis mali, quae etiam est primum regenerationis.
Footnotes:
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