9223. “你要献上你五谷的初熟

之物和酒的初熟之物, 不可迟延” 表由于信的一切良善和真理皆来自主, 所以要把它们归于主, 不可归于自己. 这从 “初熟之物”,

“五谷”,

“酒” 和 “不可迟延” 的含义清楚可知:

“初熟之物” 是指那些必须占据首位的事物, 因而是指那些要为首的事物, 如下文所述;

“五谷” 是指信之真理的良善 (参看5295, 5410, 5959节);

“酒” 是指良善之真理, 因而是指信的良善之真理 (1798, 6377节);

“不可迟延” 当论及信之良善和真理时, 是指出于情感归于, 因为凡不是迟迟, 而是快速所行的, 都是出于爱和情感来行的 (7695, 7866节). 之所以表示归于主, 是因为初熟之物, 以及头生的, 都被归给耶和华, 并被耶和华归给亚伦和他的种; 在圣言中,

“耶和华” 表示主 (1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864节). 因此, 由于 “五谷和酒的初熟之物” 是指信之良善和真理, 故意思是说, 它们要归于主, 因为它们来自主. 构成人的思维和意愿的一切都是流入的, 一切良善和真理皆来自主 (参看2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8863, 9110节); 这些真理来自经历 (6053-6058, 6189- 6215, 6307-6327, 6466-6495, 6598-6626节).

要献给主的初熟之物是收割季的初熟之物和酿榨季的初熟之物, 以及剪羊毛时的初熟之物, 同样是水果的初熟之物. 收割季的初熟之物是又干又新鲜的谷穗, 以及要被摇动的禾捆, 后来禾场上的产物, 也就是糕饼; 而酿榨季的初熟之物是酒, 葡萄汁和油的初熟之物. 除此之外还有剪羊毛时的初熟之物, 以及装在筐子里献上的水果的初熟之物. 另外, 一切头生的都要献给主; 只是其中, 头生的人被救赎了, 未献为祭的头生动物也被救赎了, 如头生的驴, 骡, 马等等. 初熟之物和头生的都献给耶和华, 被耶和华交给亚伦和他的种, 因为以大祭司的职分来服事的亚伦和他的儿子代表主. 在本节,

“五谷和酒的初熟之物” 是指刚才所提到的收割季和酿榨季的一切初熟之物. 因为原文所用的词语是 “五谷的丰满” 和 “酒之泪”;

“丰满” 是指成熟并收割时的庄稼,

“泪” 是指滴落下来的液体. 当以内义来观之时, 从其初熟之物被献上的这几种产物可以看出初熟之物具体代表什么, 因为主吩咐给以色列人的一切宗教律例和仪式皆代表教会的内在事物.

“五谷” 表示信之良善,

“酒” 表示信之真理, 这一点可见于前面所提到的章节. 将初熟之物交给耶和华表示, 将信的一切良善和真理都归于主, 而不是归于自己是教会首先要做的事. 将它们归于主就是知道, 承认并相信这些事物来自主, 决非来自自己; 因为如前所示, 信完全来自主.

“初熟之物” 之所以具有这种含义, 是因为它们是供物和礼物, 是对大地出产的感谢, 也是对来自耶和华, 也就是主的赐福的承认, 因而是对一切事物皆来自祂的承认. 就内义而言, 它们是对其初熟之物被给出的收成, 五谷, 葡萄汁, 酒, 羊毛和水果所表示的信的一切良善和真理皆源于主的承认 (关于这些初熟之物, 可参看出埃及记 23:19; 34:26; 利未记 23:10, 11, 20; 民数记 15:19-21; 18:12, 13; 申命记 18:4; 26:1-11). 以西结书 (20:40) 和弥迦书 (7:1, 2) 中的 “初熟之物” 所表相同.

8226. And the sea returned, at the turn of the morning, to the strength of its flow. That this signifies the flowing back to them of the falsities from evil by reason of the presence of the Lord, is evident from the signification of “returning,” when said of the falsities from evil which are signified by the “waters of the sea Suph,” as being a flowing back or return to them (of which just ab ove, n. 8223); from the signification of “the sea,” here of the waters of the sea, as being falsities from evil which are in hell (n. 6346, 7307, 8137); from the signification of “the turn of the morning,” as being the presence of the Lord (of which in what follows); and from the signification of “to the strength of its flow,” as being according to the general state and order in hell; for in the hells there is order equally as in the heavens, because in the hells there is consociation by means of evils, as in the heavens by means of goods, but the consociation in the hells is like that of robbers. That “at the turn of the morning” denotes the presence of the Lord, can be seen from what was shown above concerning the morning (in n. 8211), namely, that “the morning” denotes a state of thick darkness and destruction to the evil, and a state of enlightenment and salvation to the good, and this from the mere presence of the the Lord, (n. 7989, 8137, 8138, 8188), that is, from the presence of His Divine Human (n. 8159).

[2] The like to what is here said of “the Egyptians” is said of “Babel” in Jeremiah:

He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name. Thou art my hammer, weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms; and by Thee will I scatter the horse and his rider; and by Thee will I scatter the chariot and him that is borne therein; and I will recompense to Babel and to all the inhabitants of Chaldea all their evil that they have done in Zion before your eyes (Jeremiah 51:19-21, 24);

by “Babel” here are signified those who have been of the church and have profaned good; and by “Chaldea,” those who have profaned truth; their intellectual part and the derivative doctrinal things and reasonings are here also signified by “horse,” “chariot,” and “him that is borne therein;” and vastation, by their “being scattered.” The Lord as to the Divine Human, by virtue of whose presence their scattering is effected, is meant by these words: “He is the Former of all things, chiefly of the rod of His inheritance, Jehovah Zebaoth is His name; Thou art my hammer and weapons of war; and by Thee will I scatter the nations; and by Thee will I destroy kingdoms;” “nations” denote evils, and “kingdoms” falsities. From all this also it is evident that the evils which they do to others flow back or return upon themselves, for it is said that “their evil shall be recompensed to them;” and also in various places in the Word it is said that in the day of visitation vengeance shall be taken, and that there shall be an avenging.