4167# "放在这里，在我的弟兄和你的弟兄面前，让他们在我们二人之间判断"这段经文象征着要依据公正和公平作出判断。这里的"弟兄"代表良善，如前面章节（2360，3803，3815，4121节）所述。在自然层面，我们称之为公正和公平的，在灵性层面则被称为良善和真理，这就是为什么"我的弟兄和你的弟兄"象征着公正和公平。
人有两个基本层面，主的属天和属灵事物就建立在这两个层面之上：一个是内在层面，另一个是外在层面。这些层面实质上就是良心。若缺乏这些层面，也就是说，若没有良心，来自主的任何属天和属灵的事物都无法在人里面扎根，就如同水从筛子中流过一般。正因如此，那些缺乏这种层面或没有良心的人，不仅不理解什么是良心，也不相信存在任何属灵和属天的事物。
【2】在人的内在层面，也就是内在良心中，良善和真理以其最纯粹的形式存在，因为这里直接接受来自主的良善和真理的流注。外在层面则是外在良心所在，这里主要涉及公正和公平的实践，因为这一层面由流入的道德准则和公民责任所引导。
还存在一个最外层面，虽然表面上看似良心，但实际上并非真正的良心。在这一层面，人行事是出于自私的动机，可能是为了维护个人荣誉或名声，为了获取世俗的财富和物质，或是出于对法律的畏惧。
主通过这三个层面治理人类：对已经重生的人，主通过内在层面（即灵性之良善和真理的良心）来引导；对尚未重生但有重生可能的人，主通过外在层面（即道德和公民的良心）来引导，这些人如果在现世没有重生，也会在来生经历重生；而对其他所有人，包括邪恶之人，主通过最外层面来约束。
若没有这种治理体系，人就会陷入各种邪恶和疯狂中。实际上，当人摆脱了这些约束时，确实会表现出这样的倾向。因此，那些拒绝接受这些治理的人，要么会陷入精神混乱，要么会受到法律的制裁。
【3】在已经重生的人身上，这三个层面是和谐统一的，因为它们之间存在着流注关系，内在层面指导着外在层面的运作。其中，第一个层面——灵性之良善和真理的良心——位于人的理性层面；第二个层面——道德和公民之良善与真理的良心（即公正和公平的良心）——则位于人的自然层面。
这样我们就能理解经文中"弟兄"所象征的含义了："我的弟兄"象征公正，"你的弟兄"象征公平。之所以使用"公正"和"公平"这样的说法，是因为这段经文特别针对自然层面的人，这些词语正是用来描述自然层面的专门用语。
4167.“可以放在这儿，当着你弟兄和我弟兄面前，叫他们在我们两个之间判断一下”表判断应基于公义和公平。这从“弟兄”的含义清楚可知，“弟兄”是指良善（参看2360，3803，3815，4121节）。由此可知，“你弟兄和我弟兄”表示公义和公平。显然，“叫他们在我们两个之间判断一下”表示判断。“你弟兄和我弟兄”之所以表示公义和公平，是因为此处所论述的主题是属世层；因为适合在属世层中被称作公义和公平的，在属灵层中被称作良善和真理。人里面有两个基本层面使得出自主的属天和属灵事物得以立于其上：第一个基本层面更为内在，第二个则更为外在。这两个层面本身无非是良知。没有这两个层面，也就是没有良知，出自主的属天或属灵之物绝无可能得以固定，而是像水流过筛子那样流走。由于这个原因，缺乏这种层面，也就是没有良知的人不知道何为良知；甚至不相信任何属灵或属天事物的存在。
更内在的层面或更内在的良知就是真正意义上良善和真理所居之地，因为从主所流入的良善和真理激活这良知。更外在的层面则是更外在的良知，是本来意义上公义和公平所居之地；因为道德文明类的公义与公平也从主流入激活这良知。另外，还有一种最外在的层面看似良知，其实根本不是，即为了自我和世界，也就是为了个人的地位和名声，为了世俗的财富和财产，以及对法律的畏惧而行公义与公平。主导一个人的，正是这三个基本层面，也就是说，它们是主藉以掌管他的手段。藉着更内在的层面，或由属灵良善与真理所构成的良知，主掌管那些已经重生的人。藉着更外在的层面，或由公义和公平所构成的良知，也就是藉着道德文明类的良善和真理所构成的良知，主掌管那些尚未重生，但能够重生，以及正在重生的人；即便今世不能重生，也会在来世重生。藉着看似良知，其实并非良知的最外在层面，主掌管剩下的人，包括恶人。因为若主不掌管恶人，他们就会陷入各种邪恶和疯狂，若缺乏这个层面的约束，还会实际行出来。凡允许自己通过这些层面被掌管的人要么是疯子，要么是那些受到法律制裁的人。
对于重生之人来说，这三个层面行如一体，因为一层流入另一层，更内在的层面调节更外在的层面。第一个层面，也就是由属灵的良善与真理所构成的良知，在人的理性层里面；而第二个层面，或由道德文明的良善与真理所构成的良知，也就是公义与公平感，则在人的属世层里面。由此明显可知，“弟兄”所表示的公义与公平（即“我弟兄”表示公义，“你弟兄”表示公平）是什么意思。它们之所以被称作公义与公平，是因为所论述的主题是属世人；确切地说，公义与公平是属世人的属性。
Potts(1905-1910) 4167
4167. Set it here before my brethren and thy brethren, and let them judge between us two. That this signifies that there be judgment from what is just and equitable, is evident from the signification of "brethren," as being goods (see n. 2360, 3803, 3815, 4121). It follows that "my brethren and thy brethren" denote what is just and equitable, and it is manifest that "let them judge between us two" denotes judgment. That "my brethren and thy brethren" denote what is just and equitable, is because the subject here treated of is the natural; for in the natural that is properly called what is just and fair which in the spiritual is called what is good and true. There are in man two planes upon which are founded the celestial and spiritual things which are from the Lord. The one plane is interior, and the other exterior. The planes themselves are nothing else than conscience. Without these planes (that is, without conscience) nothing celestial and spiritual from the Lord can possibly be fixed, for it would flow through like water through a sieve. For this reason they who are without such a plane (that is, without conscience) do not know what conscience is; nay, they do not believe that there is anything spiritual and celestial. [2] The interior plane or interior conscience is where are good and truth in the genuine sense; for the good and truth that inflow from the Lord actuate this conscience. But the exterior plane is the exterior conscience, and is where there is what is just and equitable in the proper sense; for that which is just and equitable of both a moral and a civil kind, which likewise flows in, actuates it. There is also an outermost plane, which likewise appears as conscience, but is not conscience, namely, the doing of what is just and equitable for the sake of self and the world, that is, for the sake of one's own honor or fame, and for the sake of the world's wealth and possessions, and also for fear of the law. These three planes are what rule man, that is, they are the means through which the Lord rules him. By means of the interior plane (that is, by means of a conscience of spiritual good and truth) the Lord rules those who have been regenerated. By means of the exterior plane (or by means of a conscience of what is just and equitable, that is to say, by means of a conscience of what is good and true of both a moral and a civic kind) the Lord rules those who have not yet been regenerated, but who can be regenerated, and also are being regenerated; if not in the life of the body, yet in the other life. But by means of the outermost plane, which appears like conscience, and yet is not conscience, the Lord rules all the rest, even the evil; for without this government these would rush into all wicked and insane things, and do so rush when they are without the restraints of this plane. All those who do not suffer themselves to be ruled by means of these planes are either insane, or are punished according to the laws. [3] With the regenerate these three planes act as a one; for the one flows into the other, and an interior one disposes an exterior one. The first plane, or conscience of spiritual good and truth, is in man's rational; but the second plane, or conscience of moral and civic good and truth (that is, of what is just and equitable) is in man's natural. From this it is now manifest what the justice and equity are which are signified by the "brethren," namely, justice by "my brethren," and equity by "thy brethren;" for they are called justice and equity because the subject is the natural man, of which these are properly predicated.
Elliott(1983-1999) 4167
4167. 'Put it here in front of my brothers and your brothers, and let them decide between the two of us' means that judgement should be made on the basis of that which is just and fair. This is clear from the meaning of 'brothers' as goods, dealt with in 2360, 3803, 3815, 4121, from which it follows that 'my brothers and your brothers' means that which is just and fair. As regards 'let them judge between the two of us' meaning judgement, this is self-evident. The reason why 'my brothers and your brothers' means that which is just and fair is that the subject here is the natural; for to be exact that within the natural is called just and fair which within the spiritual is referred to as good and true. With man there are two bases on which celestial and spiritual things coming from the Lord are founded, the first base being more internal, the second more external. Those bases are in fact nothing else than conscience. Without such bases, that is, without conscience, nothing celestial or spiritual coming from the Lord can possibly be held in place but flows away like water through a sieve. For this reason people who lack such a base, that is, who lack conscience, do not know what conscience is; indeed they do not believe in the existence of anything spiritual or celestial.
[2] The more internal base or more internal conscience is the place where good and truth in the genuine sense reside, for good and truth flowing in from the Lord are what activate this conscience. But the more external base is the more external conscience, and this is where that which is just and fair in the proper sense resides; for a sense of what is just and fair in private and public affairs, which also flows in from Him, is what activates that conscience. There is in addition a most external base, which resembles conscience but is not conscience at all, namely the performance of what is just and fair for selfish and worldly reasons, that is, for the sake of one's own position and reputation, and for the sake of worldly wealth and possessions, as well as fear of the law. These three bases are what govern a person, that is, they are the means by which the Lord governs him. By the more internal base, or the conscience consisting of spiritual good and truth, the Lord governs those who are regenerate. By the more external base or conscience consisting of what is just and fair, that is, by means of the conscience consisting of good and truth in private and in public affairs, the Lord governs those who are not yet regenerate but who are capable of being regenerated, and are also being regenerated, if not in this life then in the next. But by means of the most external base, which resembles conscience but is not in fact this, the Lord governs all others, including the evil. But for His government of them the latter would plunge into every kind of wickedness and insanity, as they in fact do when the restraints belonging to that base are lacking. And people who do not allow themselves to be governed by those bases are either the insane or else those who are punished as laws prescribe.
[3] These three bases act as one with regenerate persons, for one flows into another, the more internal one regulating the more external. The first base, which is the conscience consisting of spiritual good and truth, is laid down within man's rational, whereas the second, or the conscience consisting of good and truth in private and public life, that is, the sense of what is just and fair, exists within man's natural. From all this one may now see what is implied by that which is just and fair, meant by 'brothers' - that which is just being meant by 'my brothers', and that which is fair by 'your brothers'. The expression 'that which is just and fair' is used because the natural man is the subject; for, to be exact, justice and fairness are attributes of the natural man.
Latin(1748-1756) 4167
4167. `Pone huc coram fratribus meis et fratribus tuis, et dijudicent inter ambos nos': quod significet quod ex justo et aequo sit judicium, constat ex significatione `fratrum' quod sint bona, de qua n. 2360, 3803, 3815, 4121; quod `fratres mei et fratres tui' sint justum et aequum, sequitur; quod `dijudicent inter ambos nos' sit judicium, patet. Quod `fratres mei et fratres tui' sint justum et aequum, inde est quia agitur hic de naturali; in naturali enim id proprie vocatur justum et aequum quod in spirituali dicitur bonum et verum: sunt apud hominem bina plana, super quibus fundantur caelestia et spiritualia quae a Domino; unum planum est interius, alterum est exterius; ipsa plana non aliud sunt quam conscientia; absque planis, hoc est, absque conscientia, nusquam aliquid {1} caeleste et spirituale quae a Domino, figi potest, sed transfluit, sicut aqua per cribrum; quapropter illi qui absque tali plano sunt seu absque conscientia, non sciunt quid conscientia, immo nec credunt quod sit aliquod spirituale ac caeleste: [2] planum interius seu conscientia interior est ubi bonum et verum in genuino sensu, nam bonum et verum influens a Domino agit illam:planum autem exterius est conscientia exterior, et est ubi {2} justum et aequum in proprio sensu, nam justum et aequum morale et civile quod etiam influit, agit illam: est etiam {3} planum extimum quod quoque {4} apparet sicut conscientia sed non est conscientia, nempe agere justum et aequum propter se et mundum, hoc est, propter sui honorem seu famam, (c)et propter mundi opes et possessiones, tum propter timorem legis; haec tria plana sunt quae regunt hominem, hoc est {5}, per quae Dominus regit hominem; per planum interius seu per conscientiam boni et veri spiritualis, regit Dominus illos qui regenerati sunt; per planum exterius seu per conscientiam justi et aequi, hoc est, per conscientiam bona et veri moralis et civilis, regit Dominus illos qui nondum regenerati sunt sed qui regenerari possunt, et quoque regenerantur, si non [in] vita corporis, usque in altera vita; sed per planum extimum, quod apparet instar conscientiae et tamen non est conscientia, regit Dominus omnes reliquos, etiam malos; hi absque hoc regimine ruerent in omnia nefaria et vesana, et quoque cum absque vinculis illius plani sunt, etiam ruunt; quique non regi se patiuntur per illa {6}, aut vesani sunt, aut puniuntur secundum leges. [3] Haec tria plana unum agunt apud regeneratos, nam influit unum in alterum, ac interius disponit exterius: (o)primum planum seu conscientia boni et veri spiritualis est in rationali hominis; alterum vero planum seu conscientia boni et veri moralis et civilis, hoc est, justi et aequi, est in naturali hominis. Ex his nunc patet quid justum et aequum quae significantur per `fratres', (o)nempe justum per `fratres meos' et aequum per `fratres tuos'; justum enim et aequum dicitur, qui agitur de naturali homine, nam de eo proprie illa praedicantur. @1 aliquod$ @2 i ibi$ @3 quoque$ @4 etiam$ @5 seu$ @6 se regi non patitur per hanc$