974# “因为你已经判断这些事”表示祂预见到这些事会发生，规定处于神性良善和神性真理的天堂不可以受到伤害。这从“判断这些事”的含义清楚可知，“判断这些事”是指使它们被做或发生，即接下来的事：“他们曾流圣徒与先知的血，祂给他们血喝。”但由于这些事论及主，而主从不给任何人血喝，或给“喝血”所表示的东西喝，然而，在圣言中，这些事和其它许多类似的事在字义上都被归因于主，所以可推知，这些话的意思是说，主预见到这些事会发生，并规定不可伤害处于神性良善和神性真理的天堂。因为主预见邪恶，提供良善。这些就是这些话在灵义上所表示的事；也就是说，当属世之物，也就是外层被脱去，属灵之物，也就是内层显现出来时，因而当遵照表象的属世人的思维被遵照事物本质的天使的属灵思维所取代时。这清楚表明，圣言的字义是何性质，圣言的灵义又是何性质；以及人类的思维是何性质，天使的思维是何性质，也就是说，它们就像内在和外在，或原因和结果一样是一致的；与人同在的结果或外在被脱去，与陪伴人的天使同在的原因或内在则显现出来。这就是为何一个神圣的内在从天使流入视圣言为神圣的那人的外在思维，尽管他对此一无所知。
(关于第五诫续)当一个人开始避开并远离邪恶，因为它们是罪时，他所做的一切都是良善，也可以称作善行，并照着功用的杰出程度而不同。因为在人避开并远离如罪的邪恶之前，他所做的，是来自这个人自己的作为；由于人的自我无非是邪恶，就在这些作为里面，它们是为了世界而做的，所以它们是或恶行；但人在避开并远离如罪的邪恶之后所做的作为，是来自主的作为。由于主，以及与主同在的天堂在这些作为里面，所以它们是善行。来自人的作为和来自主与人同在的作为之间的不同在人看来并不明显，但在天使眼里却是显而易见的。从人所做的作为就像外面粉白，里面却满了死人骨头的坟墓；它们就像外面干净，里面却盛有各种不洁之物的杯盘；像里面腐烂，外皮仍完好发亮的水果；或像里面被虫子吃掉，外壳仍完整的坚果和杏仁；或像长着一张漂亮脸蛋的肮脏妓女。这些就是来自人自己的善行，无论它们外面看上去多么良善，里面却充满各种杂质；因为它们的内层是地狱的，而它们的外层似乎是天堂的。
不过，一旦人避开并远离如罪的邪恶，那么他的作为不仅外面是良善，里面也是良善；它们越内在，就越好，因为它们越内在，就越接近主。那时，它们就像果肉鲜美的水果，其核心是存放许多种子的仓库，新树就从这些种子中产生，甚至充满整个花园。他属世人里面的一切都像蛋，从中孵化出成群的飞行生物，并逐渐充满大部分天空。总之，当人避开并远离如罪的邪恶时，他所做的作为就是活的，而他在此之前所做的作为是死的，因为凡来自主的，都是活的，凡来自人的，都是死的。
974. Because thou hast judged these things. This signifies, by whom it was foreseen that these things would take place, and was provided that the heavens, which are in Divine good and in Divine truth, might not suffer hurt, is evident from the signification of judging those things, as denoting to cause them to be done or come to pass, namely, those which follow, that because they have shed the blood of the saints and of the prophets, He gave them blood to drink. But because these things are said of the Lord, and the Lord never gives any one blood to drink, or gives what is signified by blood to drink, and yet these things, like many similar ones in the Word, are ascribed to the Lord in the sense of the letter, it follows that by these words is meant that it was foreseen by the Lord that such things would take place, and provided that no hurt should be done to the heavens, which are in Divine good and in Divine truth; for the Lord foresees evil and provides good. Such are the things signified by these words in the spiritual sense; or when the natural, which is the exterior, is put off, and the spiritual, which is the interior, is made manifest, consequently, when the thought of the natural man, which is according to appearances, is removed by the spiritual thought of the angels, which is according to the essence of the thing.
It is therefore evident what is the nature of the sense of the letter of the Word, and what that of its spiritual sense; also, what is the nature of human thought, and what that of angelic thought, that is, that they, nevertheless, agree like the internal and external, or like cause and effect, and that the effect or external with man is put off, and the cause or internal with the angels, who are attendant on man, is made known. This is why a holy internal from the angels flows into the external thought of the man who accounts the Word holy, although he is ignorant of it.
Continuation concerning the Fifth Precept:-
[2] When man begins to shun evils and to turn away from them because they are sins, then all the things that he does are good, and also can be called good works, with a difference according to the excellence of uses. For what a man does before he shuns evils as sins and turns away from them as sins are works from the man himself; and because the man's proprium is in them, which is nothing but evil, and because they are done for the sake of the world, therefore they are evil works; but those works that a man does, after he shuns evils as sins and turns away from them, are works from the Lord. And because the Lord is in them, and with Him heaven, they are good works. The difference between works from man, and works from the Lord with man, does not appear to men, but is clear to the angels. The works which are done from man are like sepulchres whitened outwardly, which within are full of the bones of the dead. They are like plates and cups cleansed outwardly, in which are unclean things of every kind. They are like fruits inwardly rotten, yet outwardly fair. Or like nuts and almonds eaten away by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works from the man himself, for however good they may appear to be outwardly, they nevertheless within abound in impurities of every kind; for their interiors are infernal, while their exteriors seem heavenly. But as soon as a man shuns evils as sins and turns away from them, then his works are not only outwardly, but also inwardly good; and the more interior they are, the better they are; for the more interior they are, the nearer they are to the Lord. For they are then like fruits, which have a fine flavoured pulp, in the centre of which are sheaths of many seeds, from which new trees, even to whole gardens, may be produced. All the things in his natural man are as eggs, from which swarms of flying creatures may be produced, and successively fill a great part of heaven. In a word, when a man shuns evils and turns away from them as sins, then the works which he does are living, whereas those which he did before were dead. For what is from the Lord is living, and what is from man is dead.
974. Because Thou hast judged these things, signifies by whom it was foreseen that these things would take place, and by whom it was provided that the heavens, which are in the Divine good and in the Divine truth, might not suffer harm. This is evident from the signification of "judging these things," as being to cause them to be done or come to pass, namely, what follows, that "because they have poured out the blood of saints and prophets, He gave them blood to drink." But as this is said respecting the Lord, and the Lord never gives anyone blood to drink, or gives what is signified by "drinking blood," and yet these with many other like things in the Word are attributed in the sense of the letter to the Lord, it follows that these words must be understood to mean that the Lord foresaw that these things would take place, and provided that no harm should be done thereby to the heavens, which are in the Divine good and in the Divine truth. For the Lord foresees evil and provides good. Such are the things signified by these words in the spiritual sense, that is, when the natural, which is the exterior, is put off, and the spiritual, which is the interior, appears; consequently when the thought of the natural man, which is according to appearances, is supplanted by the spiritual thought of the angels, which is according to the essence of the thing. This makes clear what the sense of the letter of the Word is and what its spiritual sense is, also what human thought is and what angelic thought is, namely, that these are in accord like what is internal and what is external, or like a cause and an effect, and that the effect or external that is with man is put off, and the cause or internal that is with the angels who are with man becomes manifest. And this is why a holy internal from the angels flows into the external thought of the man who regards the Word as holy, even when he does not know it.
(Continuation respecting the Fifth Commandment)
[2] When a man begins to shun and turn away from evils because they are sins all things that he does are good, and also may be called good works; with a difference according to the excellence of the uses. For what a man does before he shuns and turns away from evils as sins are works done by the man himself; and as the man's own [proprium], which is nothing but evil, is in these, and they are done for the sake of the world, therefore they are evil works. But the works that a man does after he shuns and turns away from evils as sins are works from the Lord, and because the Lord is in these and heaven with Him they are good works. The difference between works done from man and works done from the Lord in man is not apparent to men's sight, but is clearly evident to the sight of angels. Works done from man are like sepulchers outwardly whitened, which within are full of the bones of the dead. They are like platters and cups outwardly clean, but containing unclean things of every kind. They are like fruits inwardly rotten, but with the outer skin still shining; or like nuts or almonds eaten by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works done from man himself, since however good they appear on the outside, within they are full of impurities of every kind; for their interiors are infernal, while their exteriors appear heavenly. But after man shuns and turns away from evils as sins his works are good not only outwardly but inwardly also; and the more interior they are the more they are good, for the more interior they are the nearer they are to the Lord. Then they are like fruits that have a fine-flavored pulp, in the center of which are depositories with many seeds, from which new trees, even to whole gardens, may be produced; but everything and all things in his natural man are like eggs from which swarms of flying creatures may be produced, and gradually fill a great part of heaven. In a word, when man shuns and turns away from evils as sins the works that he does are living, while those that he did before were dead, for what is from the Lord is living, but what is from man is dead.
974. "Quia haec judicasti." - Quod significet a quo praevisum quod haec fierent, et provisum ne damnum inferrent caelis, qui in Divino Bono et in Divino Vero sunt, constat ex significatione "illa judicare", quod sit facere ut fiant seu eveniant; nempe, quae sequuntur, quod "quia effuderunt sanguinem sanctorum et prophetarum, sanguinem eis dederit bibere": sed quia haec de Domino dicta sunt, et Dominus nusquam alicui dat sanguinem bibere, seu dat id quod significatur per "bibere sanguinem", et tamen haec, sicut plura similia in Verbo, in sensu litterae tribuuntur Domino, sequitur quod per illa verba intelligendum sit quod praevisum sit a Domino quod haec fierent, et provisum ne per id damnum fieret caelis, qui in Divino Bono et in Divino Vero sunt; Dominus enim malum praevidet et bonum providet: haec enim per illa verba significantur in sensu spirituali, seu cum exuitur naturale quod exterius est, et apparet spirituale quod interius est; proinde cum cogitatio naturalis hominis, quae est secundum apparentias, excipitur a cogitatione spirituali angelorum, quae est secundum rei essentiam. Inde patet qualis est sensus litterae Verbi et qualis est sensus spiritualis ejus, tum qualis cogitatio humana et qualis cogitatio angelica; quod nempe usque conveniant sicut internum et externum, aut sicut causa et effectus; et quod exuatur effectus seu externum apud hominem, ac sistatur causa seu internum apud angelos qui apud hominem: inde est quod sanctum internum ab angelis usque influat in cogitationem externam hominis qui sanctum habet Verbum, tametsi id nescit.
[2] (Continuatio de Quinto Praecepto.)
Quando homo incipit fugere et aversari mala quia sunt peccata, tunc omnia quae facit bona sunt, et quoque vocari possunt bona opera, cum differentia secundum praestantiam usuum. Nam quae homo facit antequam fugit et aversatur mala ut peccata, sunt opera ab ipso homine, quae, quia in illis est proprium hominis, quod non est nisi quam malum, et est quoque mundus propter quem, ideo sunt mala opera: at illa quae homo facit postquam fugit et aversatur mala ut peccata, sunt opera a Domino, quae, quia in illis est Dominus, et cum Ipso caelum, sunt bona opera. Discrimen operum ab homine et operum a Domino apud hominem, non apparet ad conspectum hominum, sed manifeste ad conspectum angelorum; opera quae ab homine fiunt, sunt sicut sepulcra exterius dealbata, quae Intus sunt plena ossibus mortuorum; sunt sicut patinae et pocula exterius mundata, in quibus sunt immunda omnis generis; sunt sicut fructus intus putres, nitente usque externa cute; aut sicut nuces aut sicut amygdalae intus a vermibus corrosae, putamine usque illibato; aut sicut putida meretrix facie pulchra: talia sunt bona opera ab ipso homine; nam utcunque apparent extrinsecus bona, usque tamen intrinsecus scatent impuritatibus omnis generis; nam interiora eorum sunt infernalia, et exteriora apparent sicut caelestia. At vero postquam homo fugit et aversatur mala ut peccata, tunc sunt opera ejus non modo exterius sed etiam interius bona, et eo plus bona quo interius, nam quo interius eo propius Domino; tunc enim sunt sicut fructus quibus sapida caro est, et in quorum medio sunt thecae plurium seminum, ex quibus novae arbores usque ad hortos enasci possunt; sunt omnia et singula in naturali ejus homine sicut ova, ex quibus catervae volatilium produci possunt, et successive implere multum caeli. Verbo, dum homo fugit et aversatur mala sicut peccata, tunc opera quae facit sunt viva; at quae prius fecerat, fuerunt mortua: vivum enim est quod a Domino, ac mortuum quod ab homine.