9223. The firstfruits of thy grain, and the firstfruits of thy wine, thou shalt not delay. That this signifies that as all the goods and truths of faith are from the Lord, they are to be ascribed to Him and not to self, is evident from the signification of “the firstfruits,” as being those things which must be in the first place, thus those which are to be chief of all (of which below); from the signification of “grain,” as being the good of the truth of faith (see n. 5295, 5410, 5959); from the signification of “wine,” as being the truth of good, thus, the truth of the good of faith (n. 1798, 6377); and from the signification of “not delaying,” when said of the good and truth of faith, as being to ascribe from affection; for that which is not done tardily, but quickly, is done from the affection of love (n. 7695, 7866). That ascription to the Lord is meant, is because the firstfruits, as well as the firstborn, were given to Jehovah, and by Jehovah to Aaron and his seed; and by “Jehovah” in the Word is meant the the Lord, (n. 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864). Wherefore, as “the first fruits of the grain and wine” denote the goods and truths of faith, it is meant that these are to be ascribed to the Lord, because they are from Him. (That everything of thought and of will with man flows in, and that all good and truth are from the Lord, see n. 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; and the same from experience, n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.)

[2] The firstfruits which were to be offered to the Lord, were the firstfruits of the harvest and the firstfruits of the vintage, also the firstfruits of shearing, and likewise the firstfruits of fruit. The firstfruits of the harvest were ears of corn, parched and green, also the sheaf which was to be waved, and afterward the firstfruits from the threshing floor, which were cakes; but the firstfruits of the vintage were the firstfruits of wine, of must, and of oil; and besides these there were the firstfruits of the sheep-shearing and also the firstfruits of fruit, which were offered in a basket. Moreover, all the firstborn also were offered to the Lord, of which were redeemed the firstborn of men, and also the firstborn of those animals which were not offered in the sacrifices, as the firstborn of asses, of mules, of horses, and the like. The firstfruits and the firstborn were offered to Jehovah, and by Jehovah were given to Aaron and his seed, for the reason that Aaron and his sons, who administered the office of the high-priesthood, represented the Lord. By “the firstfruits of grain and wine” in this verse are meant all the firstfruits of the harvest and the vintage, just now spoken of; for the expressions used in the original tongue are “the fullness of the grain,” and “the tear of the wine;” “fullness” denoting a harvest ripe and gathered in, and “tears” denoting what is made to drop.

[3] What the firstfruits specifically represented (for all the statutes and rituals enjoined upon the sons of Israel by the Lord represented internal things of the church), can be seen from the several kinds of produce the firstfruits of which were given, when viewed in the internal sense. That “grain” denotes the good of faith, and “wine” the truth of faith, may be seen in the passages above cited. That the firstfruits were to be given to Jehovah, signified that it is the first of the church to ascribe all the goods and truths of faith to the Lord, and not to self. To ascribe to the Lord is to know, to acknowledge, and to believe that these things are from the Lord, and nothing of them from self; for as above shown, everything of faith is from the Lord. The “firstfruits” have this signification because they were offerings and gifts, which were thanksgivings for the produce of the earth, and an acknowledgment of blessings from Jehovah, that is, from the Lord; and consequently were an acknowledgment that all things are from Him; and in the internal sense, an acknowledgment of the goods and truths of faith, which are signified by “harvest,” by “grain,” “oil,” “must,” “wine,” “wool,” and “fruits,” of which the firstfruits were given. (Concerning these firstfruits, see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11.) The like is signified by the “firstfruits” in Ezekiel 20:40, and in Micah 7:1-2.

5854. It is provided by the Lord that spirits should flow into what is thought and willed by man, but angels into his ends, and thus through the ends into all that follows from the ends. Angels also flow in through good spirits into the goods of life and truths of faith with man, by means of which they lead him away from evils and falsities as far as possible. This influx is tacit, imperceptible to the man, but still operating and efficient in secret. Especially do they avert evil ends and insinuate good ones. But insofar as they cannot do this, they withdraw, and flow in more remotely, and more absently, and then evil spirits come nearer; for angels cannot be present in evil ends, that is, in the loves of self and of the world, and yet they are present from afar.

[2] The Lord could through angels lead man into good ends by omnipotent force; but this would be to take away the man’s life, for his life consists in entirely contrary loves. Therefore the Divine law is inviolable, that man shall be in freedom, and that good and truth, or charity and faith, shall be implanted in his freedom, and by no means in compulsion; because what is received in a state of compulsion does not remain, but is dissipated. For to compel a man is not to insinuate into his will, because it is then the will of another from which he acts; and therefore when he returns to his own will, that is, to his own freedom, this is rooted out. The Lord therefore rules man through his freedom, and as far as possible withholds him from the freedom of thinking and willing evil; for unless man were withheld by the Lord, he would be continually plunging into the deepest hell.

[3] It was said that the Lord could through angels lead man into good ends by omnipotent force; for evil spirits can be driven away in an instant, even if there should be myriads about a man, and this indeed by means of one angel; but then the man would come into such torment and into such a hell that he could not possibly endure it, for he would be miserably deprived of his life. For the life of man is from cupidities and phantasies against good and truth. If this life were not sustained through evil spirits and thus amended, or at least led, he would be reduced to nothing and would not survive a minute. For nothing else is seated in him than the love of self and of gain, and of reputation for their sake, thus whatever is contrary to order. Wherefore unless he should be reduced into order moderately and by degrees, through the leading of his freedom, he would at once expire.