10669. In plowing and in harvest thou shall rest. That this signifies in respect to the implanting of truth in good and its reception is evident from the signification of “plowing,” as being the implanting of truth in good (of which below); and from the signification of “harvest,” as being the reception of truth in good. That “harvest” has this signification is because by the “standing crop” is signified truth in conception (n. 9146); by the “ear,” the containant truth; and by “wheat and barley in the ear” the recipient good, and also the received good. Here however there is meant that the man’s labor in connection with this will cease, for it is said, “in plowing and in harvest thou shalt rest.” For by “rest on the Sabbath day” is signified the second state of regeneration, when the man is in peace, and is in heaven, and is led by the Lord, because then these things come without the man’s labor and exertion. (That “harvest” denotes the reception of truth by good may be seen in n. 9295; and that “the Sabbath” denotes the state of peace when the man is led by the Lord, see at the places cited in n. 10668.)

[2] That “plowing” signifies the implanting of truth in good, is because by “field” is signified the church in respect to good, thus also the good of the church; and by the “seed” which is sown is signified the truth of faith. (That “field” denotes the church as to good, see n. 2971, 3196, 3310, 3317, 7502, 9139, 9141, 9295; and that “seed” denotes the truth of faith, n. 1940, 3310, 3373, 3671, 6158)

[3] In the Word frequent mention is made of “earth,” “ground,” “field,” “seed time,” “harvest,” “standing crop,” “threshing-floor,” “grain,” “wheat,” “barley,” and these there signify such things as belong to the setting up of the church, and to the regeneration of the man who is in the church; thus such as bear relation to the truth of faith and to the good of love, from which is the church. That such things are signified is from correspondence, for all things in the earth, even those in its vegetable kingdom, correspond to spiritual things that are in heaven, as is very evident from the things there presented to view. For in heaven there appear fields, fallow lands, plains, beds of flowers, harvests, groves, and other like things, such as are on the earth; and it is there known that the things of heaven, and thus of the church, appear in this way before their eyes.

[4] One who is reading the Word believes that such things in it are merely comparisons, but be it known that they are real correspondences, as for example these in Isaiah:

Hearken, and hear ye My voice. Shall the plowman plow all day to sow? Shall he open and harrow his ground? When he hath made plain the faces thereof, doth he not scatter the fitches, and sow broadcast the cummin? So doth he set again the measured wheat, and the appointed barley, and the settled spelt thereof. So doth He instruct him unto judgment, his God doth teach him (Isaiah 28:23-26).

These things appear like comparisons; but they are real correspondences, by which are described the reformation and the regeneration of the man of the church; and therefore it is also said, “so doth He instruct him unto judgment, his God doth teach him.” “To instruct unto judgment” denotes to give him intelligence, for by “judgment” is signified the intelligence of truth (n. 2235); and “to teach him,” when this is done by God, denotes to give him wisdom. From this it can be seen what is meant by “plowing,” “harrowing,” “scattering the fitches,” “sowing broadcast the cummin,” “setting again the wheat, barley, and spelt;” namely, that “to plow” denotes to implant truth in good; “fitches” and “cummin” denote memory-knowledges, because these are the first things which are learned in order that man may receive intelligence. (That “wheat” denotes the good of love of the internal man may be seen in n. 7605; that “barley” denotes the good of love of the external man, in n. 7602; and that “spelt” denotes the truth of it, in n. 7605)

[5] That “plowing” (not from comparison, but from correspondence) signifies the first of the church in general and also in particular, with everyone who is being regenerated, or who is becoming the church, is evident from these words in Moses:

Thou shalt not sow thy vineyard intermixedly. Thou shalt not plow with an ox and an ass together. Thou shalt not wear a mixed garment of wool and linen together (Deuteronomy 22:9-11).

These words involve that states of good and of truth must not be jumbled together; for a “vineyard” denotes the church as to truth; and a “field,” the church as to good; “to plow with an ox” denotes to prepare by means of good; “to plow with an ass” denotes to prepare by means of truth; “wool” also denotes good; and “linen,” truth. For the case is this. Those who are in the Lord’s celestial kingdom are in a state of good; whereas those who are in His spiritual kingdom are in a state of truth; and he who is in the one, cannot be in the other. Who cannot see that the above words signify deeper things; for otherwise what evil could there be in sowing a vineyard intermixedly; or in plowing with an ox and an ass together; or in wearing a garment made of wool and linen mixed together?

6524. The elders of his house. That this signifies that were in agreement with good, is evident from the signification of “elders,” as being the chief things of wisdom, thus those which agree with good (of which in what follows); and from the signification of “house,” as being good (see n. 2559, 3652, 3720, 4982). That “elders” denote the chief things of wisdom is because in the Word “old men” signify the wise, and in a sense abstracted from person, wisdom. As the “twelve tribes of Israel” signified all truths and goods in the complex, there were set over them princes and elders, and by “princes” were signified the primary truths which are of intelligence, and by “elders” the chief things of wisdom, thus those which are of good.

[2] That “princes” signify the primary truths which are of intelligence, may be seen above (n. 1482, 2089, 5044); but that “elders” signified the chief things of wisdom, and “old men,” wisdom, is plain from the following passages.

In David:

Let them extol Jehovah in the congregation of the people, and praise Him in the assembly of the elders (Psalms 107:32); where the “congregation of the people” denotes those who are in the truths that belong to intelligence, “congregation” being predicated of truths (n. 6355), and also “people” (n. 1259, 1260, 2928, 3295, 3581); and the “assembly of the elders” denotes those who are in good, which is of wisdom; for wisdom is of life, thus of good, but intelligence is of knowledges, thus of truth (n. 1555). Again:

I am wiser than the elders, because I have kept Thy commandments (Psalms 119:100); where the “elders” manifestly denote him who is wise. So in Job:

In old men there is wisdom, and in length of days intelligence (Job 12:12).

In Moses:

Thou shalt rise up before the gray head, and honor the faces of the old man (Leviticus 19:32);

this was commanded because old men represented wisdom.

[3] In Revelation:

Upon the thrones I saw twenty-four elders sitting, clothed in white garments, who had golden crowns upon their heads (Revelation 4:4);

“elders” denote the things which belong to wisdom, thus those which belong to good; that “elders” denote these things is evident from the description-that they “sat on thrones, were clothed in white garments, and had crowns of gold on their heads;” for “thrones” denote the truths of intelligence from the good of wisdom (n. 5313); in like manner “white garments” (that “garments” are truths, n. 1073, 4545, 4763, 5248, 5954; and that “white” is predicated of truth, n. 3301, 5319). “Golden crowns upon their heads” denote the goods of wisdom; for “gold” is the good of love (n. 113, 1551, 1552, 5658), and the “head” is the celestial, where is wisdom (n. 4938, 4939, 5328, 6436). They are called “wise” who are in the third or inmost heaven, thus who are nearest the Lord; but they are called “intelligent” who are in the middle or second heaven, thus who are not so near the Lord.

[4] Again:

All the angels stood round about the throne, and the elders, and the four animals (Revelation 7:11); where also “elders” denote the things that belong to wisdom. So in the following passages.

In Isaiah:

The child will puff himself up against the old man, and the despised against the honored one (Isaiah 3:5);

Again:

Jehovah Zebaoth shall reign in Mount Zion, and in Jerusalem; and before His elders shall be glory (Isaiah 24:23).

In Jeremiah:

My priests and mine elders expired in the city, because they have sought food for themselves wherewith to refresh their soul (Lam. 1:19).

Again:

Her king and her princes are among the nations, the law is not; the elders of the daughter of Zion sit upon the earth, they keep silence (Lam. 2:9-10).

Again:

They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand; the faces of the old were not honored; the elders have ceased from the gate (Lam. 5:11-12, 14).

In Ezekiel:

Misery shall come upon misery, and rumor shall be upon rumor; therefore they shall seek a vision from the prophet; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with amazement (Ezekiel 7:26-27).

In Zechariah:

There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for multitude of days (Zech. 8:4).

That the elders might represent the things that belong to wisdom, the spirit of Moses was taken and given them, whence they prophesied (Numbers 11:16, et seq.). In the opposite sense “elders” denote the things that are contrary to wisdom (Ezekiel 8:11-12).