3858. 由于接下来的几节论述的主题是雅各的十二个儿子, 并且以色列的十二支派以他们的名字命名, 并以他们为祖, 故此处预先说明支派是什么意思, 为何有十二个. 至今无人知道其中所隐藏的奥秘, 因为人们一直以为, 圣言的历史纯粹是历史, 除了讨论神圣事物时能用来当例子外, 再没有更多神性之物在里面. 因此, 他们还以为, 这十二支派无非表示以色列人被划分为众多民族或普通宗族, 而事实上, 这些支派包含神性之物. 也就是说, 这些支派表示信与爱的众多普遍划分, 因而表示构成主在天上和地上国度的事物. 每个支派则具有表示某种普遍划分. 不过, 至于准确来说, 各个支派分别表示什么, 这从接下来的几节明显可知, 这几节论述了雅各的儿子们, 这些支派就是以他儿子们的名字命名的. 总的来说, 这十二支派表示构成真理与良善, 或信与爱的教义的一切事物; 这些 (也就是真理与良善, 或信与爱) 构成主的国度; 因为真理或信的事物本质上就是那里思维的全部, 良善或爱的事物本质上是情感的全部. 并且由于犹太教会的建立是为了它可以代表主的国度, 故那百姓被划分为十二支派就表示主国度的这些事. 这是此前从未披露的一个奥秘.

“十二” 表示总体上的全部事物, 如前所示 (577, 2089, 2129, 2130, 3272节); 而 “支派” 表示真理与良善, 或信与爱的事物, 因此 “十二支派” 表示这些的全部事物. 在分别描述 “十二支派” 之前, 它们的这层含义在此通过圣言来证明. 启示录:

圣城新耶路撒冷有十二个门, 门上有十二位天使, 门上又写着以色列人十二个支派的名字. 城墙有十二根基, 根基上有羔羊十二使徒的名字. 他用苇子量那城, 共有一万二千斯他丢; 又量了城墙, 按着人的尺寸, 就是天使的尺寸, 共有一百四十四肘. 十二个门是十二颗珍珠. (启示录 21:12, 14, 16-17, 21)

“圣城”, 或新耶路撒冷表示主的新教会, 这一点从这段描述的每个细节明显看出来. 此前几章描述了教会在终结之前会是何状态; 这一章则论述了一个新教会. 因此, “门”, “城墙” 和 “根基” 无非表示构成教会的事物, 就是仁与信的事物, 因为这些构成教会.

谁都能由此看出, 上述经文频繁提到的 “十二”, 以及 “支派”, 还有 “使徒” 并非指十二, 支派或使徒, “十二” 是指在一个整体中的全部事物 (参看577, 2089, 2129, 2130, 3272节). “一百四十四” 这个数字也一样, 因为这个数字是十二乘十二. 由于 “十二” 表示全部事物, 故显然, “十二支派” 表示构成教会的全部事物; 这些事物就是真理与良善, 或信与爱, 如前所述. “十二使徒” 同样如此, 他们也代表教会的全部事物, 也就是信与爱的全部事物 (参看2129, 3354, 3488, 3857节). 因此, 这个数字被称为 “人的尺寸, 就是天使的尺寸”, 以此表示真理与良善的一个状态. 因为 “尺寸” 表示状态 (参看3104节); “人” 表示构成教会之物, 这一点从有关 “人” 这个含义的论述明显可知 (478, 479, 565, 768, 1871, 1894节), 并且从以下事实也能看出来, 即: 主的国度被称作大人, 它被如此称呼凭的是出自主的良善与真理. 关于这个主题, 可参看各章节的末尾 (3624-3649, 3741-3750节). “天使” 也有同样的含义 (参看1705, 1754, 1925, 2821, 3039节).

和启示录一样, 旧约的先知书所论述的新耶路撒冷同样表示主的新教会, 如以赛亚书 (65:18-19等); 撒迦利亚书 (14章); 尤其以西结书 (40-48章), 在那里, 新耶路撒冷, 新殿和新地在内义上描述了主在天上的国度, 以及主在地上的国度, 也就是教会. 以西结书的这些章节比别处更清楚地表明 “地”, “耶路撒冷” 和 “圣殿”, 以及它们里面的一切事物是什么意思, 还有 “十二支派” 表示什么. 因为这些章节所论述的主题就是那地和那地的居民照着各支派的划分, 以及那城和城墙, 根基, 门和属于那里圣殿的一切事物. 我们在此只能从这些章节引用关于支派的内容:

主耶和华说, 这是你们按以色列十二支派分地为业的地界. 你们要按着以色列的支派分这地. 要拈阄分这地为业, 归与自己和你们中间寄居的外人. 他们在以色列支派中要同你们拈阄分得产业. (以西结书 47:13, 21-23)

至于这地:

这地在以色列中必归王为业; 我所立的王必不再欺压我的民, 他们却要按支派将地分给以色列家. (以西结书 45:8)

关于这产业, 以及它们如何分配给那里也以名字所提及的各个支派, 可参看以西结书 (48:1等). 关于以以色列的支派命名的城门, 可参看同一章 (48:31-34).

很明显, 那里所说的 “支派” 不是指支派, 因为那时, 十个支派早已分散到世界各地, 并且后来也没有回来. 他也不可能回来, 因为他们已然变成外邦人了. 然而, 每个支派都提到了, 以及他们应如何分这地, 各自的地界是哪份, 即: 但支派的地界是哪份 (48:2); 亚设支派的地界是哪份 (48:3); 拿弗他利, 玛拿西, 以法莲, 流便, 犹大的地界又是哪份; 利未人的产业; 便雅悯, 西缅, 以萨迦, 西布伦, 迦得的地界是哪份 (48:4-29). 另外, 该章还声明那城有十二个城门, 按以色列支派的名字命名: 北面有三门, 即流便门, 犹大门, 利未门; 东面有三门, 即约瑟门, 便雅悯门, 但门; 南面有三门, 即西缅门, 以萨迦门, 西布伦门; 西面有三门, 即迦得门, 亚设门, 拿弗他利门 (48:31-34). 由此明显可知, “十二支派” 表示属于主国度的全部事物, 或信与爱的全部事物, 因为如前所述, 这些构成主的国度.

“十二支派” 因表示主国度的一切事物, 故也以其营地和起行而代表该国度. 对此, 我们在摩西五经中读到: 他们要按着各支派对着会幕的四围安营; 在东边, 有犹大, 以萨迦, 西布伦; 在南边, 有流便, 西缅, 迦得; 在西边, 有以法莲, 玛拿西, 便雅悯; 在北边, 有但, 亚设, 拿弗他利; 他们就这样安营起行 (民数记 2章). 他们在这一切事上都代表主的国度, 这一点从巴兰的预言中很明显地看出来:

巴兰举目, 看见以色列人照着支派居住, 神的灵就临到他身上. 他便题起诗歌说, 雅各啊, 你的会幕何等华美! 以色列啊, 你的居所何其华丽! 如接连的山谷, 如河旁的园子, 如耶和华所栽的沉香木, 如水边的香柏树. (民数记 24:2, 3, 5, 6)

巴兰通过耶和华说这些话, 这一事实在民数记 (22:8, 18-19, 35, 38; 23:5, 12, 16, 26; 24:2, 13) 中说得很清楚.

由此明显可知按着各支派所得的迦南地业代表什么, 对此, 我们在摩西五经中读到: 摩西要将以色列人的全会众, 按他们的父家, 凡二十岁以外能加入以色列军队的, 计算总数; 那地要拈阄分; 他们要按着祖宗各支派的名字承受为业 (民数记 26:2, 7-56; 33:54; 34:19-29). 约书亚按着支派拈阄分地 (约书亚记 13, 15-约书亚记19). 从这些具体细节明显可知, 所代表的是主的国度, 如前所述; 因为 “迦南地” 表示该国度 (参看1585, 1607, 3038, 3481, 3705节).

以色列人被称为 “军队”, 经上说他们要按着 “军队” 安营, 并且还要按着 “军队” 起行 (民数记 2:4, 6, 8, 11, 13, 15, 19, 21-23, 26, 28, 30). 这是因为, “军队” 有同样的含义 (和 “支派” 一样), 即表示真理与良善 (参看3448节). 而且, 主就被称为 “万军之耶和华” (Jehovah Zebaoth), 或 “众军之耶和华” (Jehovah of Armies)(3448节). 因此, 他们在出埃及时, 被称为 “耶和华的军队”, 如摩西五经:

正当四百三十年终了的这一天, 耶和华的军队都从埃及地出来了. (出埃及记 12:41)

谁都能意识到, 在埃及和之后的旷野, 这百姓除了以一种代表意义外, 并未称作 “耶和华的军队”, 因为他们没有良善或真理, 反而是所有民族中最坏的.

由此也很清楚地明白被称作乌陵和土明的亚伦胸牌上的 “十二支派的名字” 表示什么. 关于这胸牌, 我们在摩西五经中读到:

要在上面镶上四行, 宝石要有十二块, 这些宝石要按着以色列儿子的名字, 十二块都要按着他们的名字; 各在名字上为十二个支派刻印章. (出埃及记 28:17, 21; 39:14)

因为亚伦代表主的神性祭司职份, 因此他作为大祭司所穿戴的一切都表示神性属天和属灵之物. 至于它们的确切含义, 蒙主的神圣怜悯, 等到论述它们的时候就会清楚明了. 胸牌本身是最神圣的, 所以它的名字代表了对主之爱和信的一切本质特征: 这些就是乌陵和土明. 名字之所以被刻在宝石上, 是因为 “石” 一般表示真理 (1298, 3720节), 而 “宝石” 表示从良善透现出来的真理 (114节). 由于各支派的名字表示某种本质特征, 故每个支派都分配了一种具体的石头 (出埃及记 28:17-20; 39:10-13), 这种石头凭颜色和透明度来表现每个支派所表示的品质. 这就是耶和华或主如何通过乌陵和土明给出答复.

以弗得两条肩带上的 “两块红玛瑙石” 所代表的也一样, 只是比胸牌上的十二样宝石所代表的更低级. 因为 “肩” 表一切能力, 因而表主的全能 (1085节); 而 “胸” 或 “心与肺” 表神性属天和属灵之爱; “心” 表神性属天之爱; “肺” 表神性属灵之爱; 这一切可参看前文 (3635节) 和本章末尾, 那里论述了大人, 以及它与心肺区域的对应关系. 关于 “以弗得肩带上的两块石头”, 我们在摩西五经中读到:

要取两块红玛瑙石, 在上面刻以色列儿子的名字, 六个名字在这块宝石上, 六个名字在那块宝石上, 都照他们出生的次序. 要将这两块石头安在以弗得的肩带上, 为以色列人作纪念石. (出埃及记 28:9-10, 12; 39:6-7)

支派表示属于真理和良善, 或信和爱之物, 并且每个支派都表示其某种共性, 利未支派表示爱 (这从下面34节的解释明显看出来). 故由此可知, 他们各自按着各支派把杖存在会幕内, 并且唯独利未的杖开花结熟杏是什么意思. 对此, 我们在摩西五经中读到:

取十二根杖, 他们父家的族长要各有一根杖, 要把这些杖存在会幕内; 并要将亚伦的名字写在利未的杖上. 亚伦的杖也在这些杖当中. 第二天, 看哪, 利未支派亚伦的杖已经发了芽, 生了花苞, 开了花, 结了熟杏. (民数记 17:2-8)

这些事表示, 爱是主国度中全部事物的本质和首要事物, 爱是一切结实的源头. 之所以将亚伦的名字写在杖上, 是因为亚伦代表主的神性祭司职份. 主的祭司职份表示神性良善, 神性良善本质上就是主的爱与仁慈; 主的王权则表示源自神性良善的神性真理 (参看1728, 2015, 3670节).

从目前所引证的这一切可以看出, 以下经文中的 “支派” 和 “十二支派” 表示什么. 启示录:

我听见受印的数目有十四万四千, 都是以色列人各支派中受印的. 犹大支派中受印的有一万二千; 流便支派中有一万二千; 迦得支派中有一万二千; 亚设支派中有一万二千; 拿弗他利支派中有一万二千; 玛拿西支派中有一万二千; 西缅支派中有一万二千; 利未支派中有一万二千; 以萨迦支派中有一万二千; 西布伦支派中有一万二千; 约瑟支派中有一万二千; 便雅悯支派中受印的有一万二千. (启示录 7:4-8)

摩西五经:

你当追想上古之日, 思念历代之年. 至高者将地业赐给列族, 将世人分开, 就照以色列人的数目, 立定万民的疆界. (申命记 32:7-8)

诗篇:

耶路撒冷被建造, 如同连络整齐的一座城. 众支派, 就是耶和华的支派, 上那里去, 以色列的证据, 称赞耶和华的名. (诗篇 122:3-4)

约书亚记:

看哪! 全地之主的约柜必在你们的前面过去, 到约旦河里. 你们要从以色列支派中拣选十二个人, 每支派一人. 当抬耶和华全地之主约柜的祭司, 脚掌踏入约旦河水里的时候, 约旦河的水, 必然中断, 立起成垒. (约书亚记 3:11-13)

又:

你们从约旦河中间, 祭司脚站定的地方, 取十二块石头带过去, 按着以色列人十二支派的数目, 每人取一块石头扛在肩上; 这可作约旦河的水中断的记号. 约书亚另把十二块石头立在约旦河中间, 在抬约柜的祭司脚站立的地方. (约书亚记 4:3-9)

又:

以利亚照雅各子孙支派的数目, 取了十二块石头, 耶和华的话曾临到雅各说, 你的名要叫以色列; 他就用这些石头奉耶和华的名筑一座坛. (列王纪上 18:31-32)

“支派” 表爱之善和信之真, 这一点也可从主在马太福音中的话明显看出来:

那时, 人子的兆头要显现, 地上的众支派都要哀哭. 他们要看见人子有能力, 有大荣耀, 驾着天上的云降临. (马太福音 24:30)

此处 “地上的众支派都要哀哭” 表示对真理的承认和良善的生命不复存在, 因为所论述的主题是时代的终结. 同样, 在启示录:

看哪! 祂驾云降临, 众目要看见祂, 连刺祂的人也要看见他, 地上的众支派都要因祂哀哭. (启示录 1:7)

“驾着天上的云降临” 表示什么, 这可见于创世记 18章的序言. 另外, 也可参看关于 “十二” 这个数字通过经历向我所作的指示 (2129, 2130节).

信与爱的全部事物被称为 “支派” 的原因在于, 这个词在原文也表示 “权杖” 和 “杖”. “权杖” 和 “杖” 表示权能, 蒙主的神圣怜悯, 这一点将在别处予以说明. 因此, “支派” 这个名词具有这样的观念: 良善与真理拥有来自主的一切权能在里面. 由于这个原因, 天使还被称为 “大能” 和 “王权” (sovereignties或principalities), 因为 “君王” (或族长princes) 表示仁与信的首要事物, 如源于以实玛利的 “十二个族长” (创世记 25:16, 参看2089节), 以及作为支派领袖的族长 (民数记 7章; 13:4-16).

从关于十二支派的所有上述内容可知, 为何后来被称作 “使徒” 的主的门徒共有十二个; 和支派一样, 他们代表主教会的良善与真理 (2129, 3354, 3488, 3857节). “彼得” 代表信, “雅各” 代表仁, “约翰” 代表仁爱的行为 (参看创世纪 18至22章的序言, 以及3750节). 这一点也可从主论到他们并对他们所说的话很清楚地看出来.

5620. 'A little resin and a little honey' means the truths of exterior natural good, and the delight that goes with these. This is clear from the meaning of 'resin' as the truth of good, which is truth derived from good, dealt with in 4748. The reason 'resin' has this meaning is that it belongs among unguent like substances and also among aromatic ones. Aromatic substances mean those kinds of entities that belong to truth derived from good, the more so when those substances also resemble unguents and consequently have oil among their ingredients; for 'oil' means good, 886, 3728, 4582. Since this resin was aromatic, see Genesis 37:25, the same word in the original language also means balm; it was also, it is clear, unguent-like or thick with oil. From this one may now see that 'resin' means the truth of good present in the natural, in this case in the exterior natural since 'resin' is mentioned first, then 'honey', meaning the delight there, is added. 'Honey' means delight because it is sweet and everything sweet in the natural world corresponds to some delight or pleasure in the spiritual world. The reason for the use of the expression 'the delight that goes with this' - that is to say, with truth derived from good present in the exterior natural - is that every truth, and more so every truth of good, possesses its own delight. But that delight springs from an affection for such truths and consequently for the use they serve.

[2] The fact that 'honey' means delight may be seen also from other places in the Word, as in Isaiah,

A virgin will conceive and bear a son, and will call His name Immanuel (God with us). Butter and honey will He eat that He may know to refuse the evil and choose the good. Isaiah 7:14-15.

This refers to the Lord. 'Butter' stands for what is celestial, 'honey' for what is derived from the celestial.

[3] In the same prophet,

It will be, because of the abundance of the milk which they give, that he will eat butter; both butter and honey will everyone eat that is left in the midst of the land. Isaiah 7:22.

This refers to the Lord's kingdom. 'Milk' stands for spiritual good, 'butter' for celestial good, and 'honey' for what is derived from these, namely happiness, pleasure, and delight.

[4] In Ezekiel,

Thus were you adorned with gold and silver, and your robes were fine linen, and silk, and embroidered cloth. You ate fine flour, and honey, and oil; therefore you became extremely beautiful, and attained to a kingdom. With fine flour, oil, and honey I fed you; but you set this before them as a pacifying odour. Ezekiel 16:13, 19.

This refers to Jerusalem, by which the spiritual Church is meant; it describes what that Church was like among the Ancients, and what it came to be like after that. Its adornment with gold and silver is the furnishment of it with celestial and spiritual good and truth. Its robes of fine linen, silk, and embroidered cloth stand for truths present in the rational and in both parts of the natural. 'Fine flour' stands for what is spiritual, 'honey' for the pleasure accompanying this, and 'oil' for the good that goes with it. The fact that all these, each one, mean things of a heavenly nature may be recognized by anyone.

[5] In the same prophet,

Judah and the land of Israel were your traders in wheat of minnith and pannag, and honey, and oil, and balm. Ezekiel 27:17.

This refers to Tyre, by which is meant the spiritual Church, what it was like initially and what it came to be like subsequently so far as cognitions of good and truth were concerned, 1201. Also, 'honey' in this quotation stands for the pleasure and delight gained from affections for knowing and learning about celestial and spiritual forms of goodness and truth.

[6] In Moses,

He causes ¹ him to ride over the heights of the land and He feeds [him] with the produce of the fields; he causes him to suck honey out of the crag, and oil out of the stony rock. Deuteronomy 32:13.

This too refers to the spiritual Ancient Church. 'Sucking honey from the crag' stands for the delight taken in factual knowledge that holds truths within it.

[7] In David,

I feed them with the fat of wheat, and with honey out of the rock I satisfy them. Psalms 81:16.

'Satisfying with honey out of the rock' stands for the delight gained from the truths of faith.

[8] In Deuteronomy,

Jehovah is bringing you to a good land, a land of rivers of water, springs, and depths gushing out of valleys and mountains; a land of wheat and barley, and vines, and fig trees, and pomegranates; a land of olive oil and honey. Deuteronomy 8:7-8.

This refers to the land of Canaan, in the internal sense to the Lord's kingdom in heaven. 'A land of olive oil and honey' stands for spiritual good and the pleasure that goes with it.

[9] For the same reason the land of Canaan is called 'a land flowing with milk and honey', Numbers 13:27; 14:7-8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6. In these places 'the land of Canaan' is used, as has been stated, to mean in the internal sense the Lord's kingdom. 'Flowing with milk' stands for an abundance of celestial-spiritual things, while 'honey' stands for an abundance of forms of happiness and delight received from these.

[10] In David,

The judgements of Jehovah are truth; they are righteous altogether - more desirable than gold, and much fine gold; and sweeter than honey and what drops from honeycombs. Psalms 19:9-10.

'The judgements of Jehovah' stands for Divine truth, 'sweeter than honey and what drops from honeycombs' for the delights received from good and the pleasures received from truth. In the same author,

Sweet are Your words to my taste, ² more than honey to my mouth. Psalms 119:103.

Here the meaning is similar.

[11] The manna which the descendants of Jacob received in the wilderness as their bread is described in Moses as follows,

The manna was like coriander seed, white, and its taste was like wafers made with honey. Exodus 16:31.

Because 'the manna' meant the Divine truth which came down from the Lord by way of heaven, it is the Lord's own Divine Human, as He Himself teaches in John 6:51, 58. For the Lord's Divine Human is the source from which every truth that is Divine springs; indeed it is what every truth that is Divine has reference to. This being so, the manna, the taste of which gave delight and pleasure, is described as being 'like wafers made with honey' - 'taste' being the delight which good provides and the pleasure that truth affords, see 3502.

[12] Because John the Baptist represented the Lord as to the Word, which is Divine Truth on the earth - in the same way as Elijah had represented Him, 2762, 5247(end), making him the Elijah who was to come ahead of the Lord, Malachi 4:5; Matthew 17:10-12; Mark 9:11-13; Luke 1:17 - his clothing and food were therefore meaningful signs. They are described in Matthew as follows,

John had a garment of camel hair and a skin girdle around his waist; his food was locusts and wild honey. Matthew 3:4; Mark 1:6.

'A garment of camel hair' was a sign of what the literal sense of the Word is like so far as truth there is concerned. That sense - the natural sense - serves as a garment for the internal sense; for 'hair' and also 'camels' mean what is natural. Food consisting of 'locusts and wild honey' was a sign of what the literal sense is like so far as good there is concerned, the delight belonging to that good being meant by 'wild honey'.

[13] In addition the delight afforded by Divine truth as this exists in the external sense is described by 'honey', in Ezekiel,

He said to me, Son of man, feed your stomach and fill your inward parts with this scroll that I am giving you. And when I ate it, it was in my mouth like honey as regards sweetness. Ezekiel 3:3.

And in John,

The angel said to me, Take the little book and eat it up; it will indeed make your stomach bitter, but in your mouth it will be sweet as honey. I therefore took the little book out of the angel's hand and ate it up, and it was in my mouth like sweet honey. But when I had eaten it, my stomach was made bitter. Then he said to me, You must prophesy again over many peoples, and nations, and tongues, and many kings. Revelation 10:9-11.

'The scroll' in Ezekiel, and 'the little book' in John, stand for Divine truth. The delight this appears to possess in the outward form it takes is meant by the taste being sweet as honey; for Divine truth, like the Word, is full of delight in the outward form it takes, which is the literal sense, because this allows everyone to interpret and explain it in whatever way it suits him. But the internal sense does not allow him to do so, and this is meant by its bitter taste; for the internal sense discloses what man is like inwardly. The external sense is full of delight for the reason just stated, that a person can explain things there in whatever way it suits him. The truths contained in the external sense are all general ones and remain such until particular truths are added to qualify them, and specific ones to qualify these. The external sense is also full of delight because it is natural, concealing what is spiritual within itself. It needs to be full of delight too if a person is to accept it, that is, to be taken into it and not left standing on the threshold.

[14] The honeycomb and the broiled fish which after His resurrection the Lord ate in the presence of the disciples was also a sign of the external sense of the Word, 'the fish' meaning the truth associated with that sense and 'the honeycomb' the pleasure attached to it, described in Luke as follows,

Jesus said, Do you have any food at all here? They gave Him part of a broiled fish and some honeycomb, which He took and ate in their presence. Luke 24:41-43.

And because the fish and the honeycomb had that meaning the Lord therefore tells them,

These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Me. Luke 24:44.

The appearance is that nothing of the sort is meant, for it seems to have been purely by chance that they had part of a broiled fish and a honeycomb. But in fact their possession of these was providential - as is not only this but every other smallest fact mentioned in the Word. Because matters such as have been described were indeed meant, the Lord therefore referred to the Word, declaring that the things written in it had reference to Himself. But the things which have been written in the Old Testament Word regarding the Lord are but few in the sense of the letter, whereas everything contained in the internal sense has to do with Him; and it is from this that the Word gets its holiness. Everything contained in the internal sense is what is meant in the statement that 'all things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms concerning Him'.

[15] From all this one may now see that 'honey' means the delight that is received from goodness and truth, that is, from the affection for these, and that specifically external delight and so that belonging to the exterior natural is meant. Because this delight is the kind that is gained from the world through the senses, and so contains within it much that springs from love of the world, people were forbidden to use honey in their minchahs. This is expressed in Leviticus as follows,

Every minchah which you bring to Jehovah shall be made without yeast; for no yeast nor any honey shall be used along with the fire-offering you burn to Jehovah. Leviticus 2:11.

'Honey' stands for the kind of external delight which, containing something of love of the world within it, was similar to yeast and therefore forbidden. What yeast or made with yeast implies, see 1342.

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