2258、“审判全地的岂不行公平吗”表示神性良善不能在与良善分离的真理指导下这样做。这从“审判全地的”和“公平”的含义清楚可知，“审判全地的”在内义上表示产生真理的良善本身。这在代表性教会也以祭司来代表，因为祭司同时也是审判官或士师。作为祭司，他们代表神性良善，作为审判官或士师，代表神性真理；但“审判全地的”表示这两者，这从第一卷各个地方所解释的“地”的含义清楚可知。但在此从这个教会的代表来证明这些事太冗长乏味了。然而，“公平”表示真理，如前所示（2235节）。从这些话的含义，同时从内义上的整个思路明显可知，“审判全地的岂不行公平吗”表示神性良善不能在与良善分离的真理指导下这样做。
为了理解这些事，要知道，有两样事物或说两种成分构成整个天堂的秩序，并从天堂而存在于整个宇宙，即：良善和真理。良善是秩序的主要成分，它的一切或各个方面都是仁慈；真理是秩序的次要成分，它的一切或各个方面都是真理。神性良善判所有人都上天堂，但神性真理判所有人都下地狱。因此，如果主的仁慈，也就是良善的本质，或说祂的良善，不是永恒的，那么所有人，无论有多少，都会受到诅咒。这就是“神性良善不能在与良善分离的真理指导下这样做”这句话的意思（对此，也可参看第一卷1728节）。
尽管如此，邪恶之所以被判下地狱，不是因为神性良善与神性真理分离，而是因为人将自己与神性良善分离。主从不将任何人送入地狱，而是人将自己送入地狱，这在前面已经多次说明（1093，1683，1857，1861，2121，2258节）。神性良善在这方面与神性真理结合，即：除非恶人与善人分离，否则恶人就会伤害善人，并不断试图摧毁秩序；因此，防止善人受到伤害是出于仁慈。这在地上的国家也一样；恶行若得不到惩罚，就会玷污整个国家，从而摧毁它。由于这个原因，君主或法官惩罚邪恶，并将作恶者逐出社会，比不合时宜的宽大处理他们显得更仁慈。
Potts(1905-1910) 2258
2258. Shall not the Judge of all the earth do judgment? That this signifies that the Divine good cannot do this after the manner of truth separated from good, is evident from the signification of the "Judge of all the earth," as also from the signification of "judgment." The "Judge of all the earth," signifies in the internal sense the good itself from which comes truth; which also in the representative Church was represented by the priests who were at the same time judges; for as priests they represented the Divine good, and as judges the Divine truth; but the "Judge of all the earth" means both, and this from the signification of "earth," as explained in several places in volume 1. But to prove these things now from the representatives of that church would be too tedious. "Judgment," however, signifies truth (as shown above, n. 2235). From these significations, and at the same time from the series of things in the internal sense, it is evident that "Shall not the Judge of all the earth do judgment?" signifies that the Divine good cannot do this after the manner of truth separated from good. [2] In order to understand these things, be it known that there are two things which constitute the order of the universal heaven, and thence in the universe, namely, Good and Truth. Good is the essential of order, all the things of which are mercies. Truth is the secondary of order, all the things of which are truths. The Divine good adjudges all to heaven, but the Divine truth condemns all to hell; and therefore unless the Lord's Mercy, which is of good, were eternal, all men, however many, would be condemned. This is what is signified by the statement that the Divine good cannot do this after the manner of truth separated from good. (See also what is said concerning this in volume 1, n. 1728.) [3] That the evil are nevertheless condemned to hell, is not because the Divine good is separated from the Divine truth, but because the man separates himself from the Divine good. For the Lord in no case sends anyone down into hell, but the man sends himself, as has been already stated a number of times. In the following respect also the Divine good is conjoined with the Divine truth: that unless the evil were separated from the good, the evil would do harm to the good, and would be continually endeavoring to destroy order: thus that the good may not be harmed, is of Mercy. This stands just as in the kingdoms of the earth. If evils were not punished, the whole kingdom would be infected with evils, and so would perish; for which reason kings and judges show more mercy in punishing evils and in expelling from society those guilty of them, than by exercising in their behalf an unseasonable clemency.
Elliott(1983-1999) 2258
2258. 'Will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good. This is clear from the meaning of 'the Judge of the whole earth', and also from the meaning of 'judgement'. 'The Judge of the whole earth' means in the internal sense good itself from which truth goes forth. This was also represented in the representative Church by the priests being at the same time judges. As priests they represented Divine Good, and as judges Divine Truth. But 'the Judge of the whole earth' means both, and this from the meaning of 'the earth', dealt with in various places in Volume One. But to confirm these matters at this point from the representatives of that Church would take too long. 'Judgement' however means truth, as shown above in 2235. From the meaning of these words, and at the same time from the train of thought in the internal sense, it becomes clear that 'will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good.
[2] To understand these matters it should be recognized that there are two things which constitute the order of the whole of heaven and are from there present in the universe, namely good and truth. Good is the essential constituent of order, and all aspects of it are forms of mercy. Truth is the secondary constituent of order, and all its aspects are truths. Divine Good adjudges all people to heaven, but Divine Truth condemns them all to hell. Consequently if the Lord's mercy, which is the very nature of Good, were not eternal, all men - however many these may be - would be condemned. This is what is meant here by the statement that Divine Good cannot effect this thing in the manner of truth separated from good. See also what is stated on these matters in Volume One, in 1728. But the reason the evil are condemned to hell is not that Divine Good is separated from Divine Truth, but that man separates himself from Divine Good; for the Lord in no way sends anyone down to hell, but man sends himself down, as stated frequently already. Also, seeing that the Divine Good is joined to Divine Truth, it should be recognized that unless the evil were separated from the good, the evil would do harm to the good and would be constantly endeavouring to destroy order. Thus the prevention of the good from suffering harm is an act of mercy. It is the same in earthly kingdoms. If evils went unpunished a whole kingdom would be steeped in evils, and this being so it would perish. For that reason kings and judges are showing greater mercy when they punish evils and remove from society those who commit them than when they show undue leniency towards the same.
Latin(1748-1756) 2258
2258. Quod `num Judex totius terrae non faciet judicium' significet quod Divinum Bonum non possit secundum verum separatum a bono hoc facere, constat a significatione `Judicis totius terrae,' tum a significatione `judicii'; `Judex totius terrae' in sensu interno significat ipsum bonum ex quo verum, quod etiam repraesentabatur per sacerdotes qui simul judices fuerunt, in Ecclesia repraesentativa; illi ut `sacerdotes' repraesentabant Divinum Bonum, ac ut `judice Divinum Verum; at `judex totius terrae' utrumque, et hoc ex significatione `terrae,' de qua in Parte Prima passim; sed haec confirmare nunc ex repraesentativis illius Ecclesiae, prolixum nimis foret `judicium' autem significat verum, ut supra n. 2235 ostensum; e significatione horum, simul ac ex serie rerum in sensu interno constare potest quod `num Judex totius terrae non faciet judicium' significet quod Divinum Bonum non possit secundum verum separatum a bono hoc facere. [2] Quomodo haec intelligenda sint, sciendum quod duo sint quae constituunt ordinem universi caeli, et inde in universo, nempe bonum et verum; bonum est essentiale ordinis, cujus omnia sunt misericordiae; verum est secundarium ordinis, cujus omnia sunt veritates; Divinum Bonum omnes judicat ad caelum; Divinum autem Verum omnes damnat ad infernum; quare nisi misericordia Domini aeterna foret, quae est Boni, omnes quotcumque sunt, homines damnat forent; id est quod significatur {1} per quod Divinum Bonum non possit secundum verum separatum a bono, hoc facere; videantur etiam quae de his in Parte Prima n. 1728: quod tamen mali damnati sint ac infernum, hoc non est ex eo quod Divinum Bonum sit separatum a Divino Vero, sed quia homo seipsum separat a Divino Bono; Dominus enim nusquam aliquem in infernum demittit, sed homo semet, ut aliquoties prius dictum: tum quoque in eo Divinum Bonum conjunctum est Divino Vero quod nisi separarentur mali a bonis, mali inferrent damnum bonis, et continue ordinem destruere conarentur; ita ne boni laedantur, est misericordiae: se habet hoc sicut in regnis terrae; nisi mala punirentur, totum regnum inficeretur malis et sic periret; quare apud reges et judices plus misericordiae est punire mala et eos e societate expellere quam intempestiva clementia pro iisdem uti. @1 i hic.$