939# “主神，全能者啊”表示因为祂是神性良善。这从“全能”的含义清楚可知，“全能”是指从祂自己而是、存在、能或拥有能力和存活(参看AE43,689节)；一切良善和真理都来自祂，因为它们在祂里面，故经上说“主神”；由于祂通过神性真理从神性良善中拥有全能，所以经上说：“主神，全能者啊。”在圣言中，主凭神性良善而被称为“主”(可参看AE685节)，凭神性真理而被称为“神”(AE24,220a,688节)。
(续)众所周知，人的内在必须先洁净，然后他所行的良善才能成为良善；因为主说：
你们这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。(马太福音23:26)
只有当人照着十诫停止邪恶时，他的内在才得以洁净。只要人不停止这些邪恶，不如罪一样避开并厌恶它们，它们就构成他的内在，就像夹在中间的一层面纱或遮盖物；这在天堂看起来就像遮蔽太阳、遮挡阳光的日食，也像沥青或黑水的源泉，从中只能发出不洁之物。从这内在发出，在世人面前看似良善之物不是良善，因为它被邪恶从里面玷污了；事实上，这是法利赛人的假冒的良善。这良善是来自人的良善，也是寻求功德的良善。当邪恶通过遵行十诫的生活被移除时，情况就不同了。
由于在良善能成为良善之前，邪恶必须被移除，所以十诫是圣言的首要内容；事实上，在摩西和众先知写圣言之前，它们就从西乃山上被颁布了。包含在它们里面的，不是必须实行的良善，而是必须避开的邪恶。由于同样的原因，这些诫命在众教会首先被教导；因为它们被教导给男孩和女孩，好叫人可以通过它们开始他的基督徒生活，而且在成长的过程中决不忘记它们；尽管他如此行。以赛亚书中的这些话也是这个意思：
所献的许多祭物与我何益呢？我的灵魂恨恶你们的素祭、香品、月朔和所定的节期。就是你们多多地祈祷，我也不听。你们要洗濯、自洁，从我眼前除掉你们的恶行，要止住作恶。你们的罪虽像朱红，必变白如雪；虽红如丹颜，必如羊毛。(以赛亚书1:11–19)
“祭物”、“素祭”、“香品”、“月朔”和“节期”，以及“祈祷”表示敬拜的一切。“你们要洗濯、自洁，除掉你们的恶行，要止住作恶”表示这些完全是邪恶的，甚至是可憎的，除非内层从邪恶中洁净。接下来的话表示，然后，它们就都是良善。
939. Lord God Almighty. That this signifies because He is Divine Good, is evident from the signification of Omnipotence, as denoting to be, to exist, to be able, and to live from Himself (concerning which see n. 43, 689); and because all goods and truths are from Him, because in Him, it is said "Lord God." For Lord is said of Divine Good, and God of Divine truth. And because He is omnipotent from Divine Good by means of Divine truth, it is said "Lord God Almighty."
That the Lord is called Lord in the Word from Divine Good may be seen above (n. 685); and God from Divine truth (n. 24, 220, 688).
Continuation:-
[2] It is known that man's internal must be purified before the good which he does is good. For the Lord says,
"Thou blind Pharisee, purge first the inside of the cup and platter, that the outside may be clean also" (Matt. xiii. 26).
Man's internal is purified only as he desists from evils, according to the precepts of the Decalogue. Those evils, so long as he has not desisted from them, and does not shun and turn away from them as sins, constitute his internal, and are like an interposed veil or covering; and it appears in heaven as an eclipse, by which the sun is obscured and the light intercepted; it is also like a fountain of pitch or of black water, from which nothing emanates but impurity. What does emanate from it, and appears before the world as good, still is not good, because it is defiled by the evils from within; for it is Pharisaical and hypocritical good. This good is good from man, and it is also merit-seeking good. The case is different when evils are removed by a life according to the precepts of the Decalogue.
[3] Now because evils are to be removed before goods can become goods, therefore the Ten Precepts were the primary things of the Word; for they were promulgated from Mount Sinai, before the Word was written by Moses and the Prophets. And in them the goods that are to be done are not contained, but the evils that are to be shunned. Therefore also these precepts are taught first in the churches; for they are taught to the boys and girls, in order that a man may commence his Christian life by means of them, and by no means forget them as he grows up; as, nevertheless, does take place.
Similar things are meant by these words in Isaiah:
"What to me is the multitude of sacrifices? Your meat- offering, your incense, your new moons, and your stated feasts, my soul hateth. Also though you multiply prayer, I will not hear. Wash you; make you clean; remove the wickedness of your works from before mine eyes: cease to do evil. Then, though your sins were as scarlet, they shall be white as snow; though they were red as crimson, they shall be as wool" (i. 11- 18).
By sacrifices, meat-offerings, incense, new moons, and feasts, also by prayer, are meant everything of worship. That they are altogether evil, even abominable, unless the interior is purified from evils, is meant by, wash you; make you clean; remove the wickedness of your works; and cease to do evil. That, afterwards they are all goods, is meant by the words which there follow.
939. O Lord God Almighty, signifies because He is Divine good. This is evident from the signification of "omnipotence," as meaning to be, to exist, to have ability, and to live, from Himself (see n. 43, 689); and as all goods and truths are from Him because they are in Him it is said "Lord God;" for He is called "Lord" from the Divine good, and "God" from the Divine truth; and as He has omnipotence from the Divine good through the Divine truth, it is said "Lord God Almighty." (That the Lord is called "Lord" in the Word from the Divine good, see n. 685; and "God" from the Divine truth, n. 24, 220, 688.)
(Continuation)
[2] It is known that man's interior must be purified before the good that he does is good; for the Lord says:
Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside may be clean also (Matt. 13:26). Man's interior is purified only as he refrains from evils, in accordance with the commandments of the Decalogue. So long as man does not refrain from these evils and does not shun and turn away from them as sins, they constitute his interior, and are like an interposed veil or covering, and in heaven this appears like an eclipse by which the sun is obscured and light is intercepted; also like a fountain of pitch or of black water, from which nothing emanates but what is impure. That which emanates therefrom and that appears before the world as good is not good, because it is defiled by evils from within, for it is Pharisaic and hypocritical good. This good is good from man and is meritorious good. It is otherwise when evils have been removed by a life according to the commandments of the Decalogue. [3] Now since evils must be removed before goods can become goods, the Ten Commandments were the first of the Word, being promulgated from Mount Sinai before the Word was written by Moses and the Prophets. And these do not set forth goods that must be done, but evils that must be shunned. For the same reason these commandments are the first things to be taught in the churches; for they are taught to boys and girls in order that man may begin his Christian life with them, and by no means forget them as he grows up; although he does so. The same is meant by these words in Isaiah:
What is the multitude of sacrifices to Me? Your meal-offering, your incense, your new moons, and your appointed feasts, My soul hateth. And when you multiply prayer I will not hear. Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil. Then though your sins be as scarlet they shall be white as snow; though they be red as purple they shall be as wool (1:11-19). "Sacrifices," "meal-offerings," "incense," "new moons," and "feasts," also "prayer," mean all things of worship. That these are wholly evil and even abominable unless the interior is purified from evils is meant by "Wash you, make you clean, put away the evil of your doings, and cease to do evil." That afterwards they are all goods is meant by the words that follow.
939. "Domine Deus omnipotens."-Quod significet quia Divinum Bonum est Ipse, constat ex significatione "omnipotentiae," quod sit esse, existere, posse et vivere ex Se Ipso (de qua [supra,] n. 43, 689); et quia omnia bona et vera sunt ex Ipso quia in Ipso, dicitur, "Domine Deus;" "Dominus" enim dicitur ex Divino Bono, et "Deus" ex Divino Vero; et quia Ipsi omnipotentia est ex Divino Bono per Divinum Verum, dicitur, "Domine Deus omnipotens." (Quod Dominus dicatur "Dominus" in Verbo ex Divino Bono, videatur [supra], n. 685; et quod "Deus" ex Divino Vero, n. 24, 220 [a], 688.)
[2] [Continuatio.] Notum est quod purificandum sit interius hominis, antequam bonum, quod facit, sit bonum; dicit enim Dominus, "Pharisaee caece, purga prius interius poculi et patinae, ut fiat etiam exterius mundum" (Matth. xxiii. 26). Interius hominis non aliter purificatur quam ut desistat a malis secundum praecepta decalogi; illa mala, quamdiu non destiterit ab illis, ac fugiat et aversetur illa sicut peccata, faciunt interius ejus, et sunt sicut velum aut tegmen interpositum; ac apparet in caelo sicut eclipsis, qua obscuratur sol, ac intercipitur lux; et quoque est sicut fons bituminis aut nigrae aquae, ex quo non nisi quam impurum emanat; quod ex eo emanat, et coram mundo apparet bonum, usque non est bonum, quia conspurcatum est malis ab interiori, est enim bonum Pharisaicum et hypocriticum; hoc bonum est bonum ab homine, et quoque est bonum meritorium: aliter quando remota sunt mala per vitam secundum praecepta decalogi.
[3] Nunc quia prius removenda sunt mala, antequam bona fiunt bona, ideo primum Verbi fuerunt decem praecepta, promulgata enim sunt e Monte Sinai antequam scriptum est Verbum a Mose et Prophetis; et in illis non continentur bona quae facienda, sed mala quae fugienda: ideo etiam illa praecepta primum in ecclesiis docentur, docentur enim pueris et puellis, ut nempe homo ab illis vitam suam Christianam incohet; et nequaquam ut illorum obliviscatur, dum adolescit, ut tamen fit. Similia intelliguntur per haec apud Esaiam, "Quid Mihi multitudo sacrificiorum?" ....Mincham vestram, suffitum vestrum, ....novilunia vestra, et festa stata vestra, odit anima mea: ....etiam si multiplicaveritis orationem, non Ego audiens. ....Lavate vos, purificate vos, removete malitiam operum vestrorum a coram oculis meis, cessate malum facere: ....tunc si fuerint peccata vestra sicut coccinea, sicut nix albescent, si rubra fuerint sicut purpura, sicut lana erunt" (i. 11-19):
per "sacrificia," "mincham," "suffitum," "novilunia" et "festa," tum per "orationem," intelliguntur omnia cultus; quod illa prorsus mala sint, immo abominabilia, nisi interius purificatum sit a malis, intelligitur per "Lavate vos, purificate vos, removete malitiam operum, et cessate malum facere:" quod postea bona sint omnia, intelligitur per sequentia ibi.