2447、“从天上耶和华那里”表示从关乎真理的秩序律法那里，因为他们使自己与良善分离了。这一点只能从内义看出来，内义揭示惩罚和定罪到底是怎么回事，即：它们决不是从耶和华，也就是主那里来的；而是来自世人、恶灵或魔鬼自己；这是由于关乎真理的秩序律法，因为他们使自己与良善分离了。
一切秩序皆来自耶和华，也就是主；主按照该秩序掌管一切事物，无论总体还是细节，但掌管的方式多种多样，也就是说，可能出于祂的旨意，可能出于祂的美意，可能出于祂的同意，也有可能出于祂的许可。凡出于祂旨意或美意的事都是关乎良善的秩序律法的产物，出于祂同意的许多事，甚至一些出于祂许可的事也是如此。但当一个人把自己与良善分离时，他就把自己丢给属于与良善分离的真理的秩序法律法。但这些律法具有这种性质，它们会定罪，因为所有真理都定人的罪，并把他送进地狱；而主出于良善，也就是出于怜悯拯救他，并把他提入天堂。由此可见，正是人自己给自己定罪。
主所许可的事大多属于这一类，例如，一个魔鬼惩罚并折磨另一个魔鬼，更不用说无数其它例子了。这些事源于关乎与良善分离的真理的秩序律法，因为没有这些律法，魔鬼永远无法被控制，或被阻止去攻击所有善良、正直的人，并永远摧毁他们。防止他们这样做是主所关注的良善。此处的情形与世上的善良、温和的君王很相似；他若打算并只做最好的事，就必须允许他的法律惩罚作恶的和犯罪的，尽管他自己不惩罚任何人，反而因这些人的性质导致他们被自己的邪恶惩罚而感到悲伤。这个君王若不允许他的法律这样运作，就会让自己的整个国家成为这些人的猎物；这将是不仁和无情的顶点。
这表明，耶和华决不将硫磺与火如雨般降下，也就是说，决不将任何人判入地狱；而是那些陷入邪恶并由此陷入虚假的人自己这样做，因为他们使自己与良善分离，从而把自己丢给只来自真理的秩序律法管辖。由此可推知，这就是这些话的含义。
圣言把“灾祸（evil，即邪恶，经上或译为祸患等）”、“惩罚或刑罚”、“诅咒”、“定罪”，以及其它许多这些事归于耶和华或主，正如此处说祂将硫磺与火如雨般降下。我们在以西结书读到：
我要用瘟疫和血与他争辩；我必像下雨般地将火与硫磺降与他。（以西结书38:22）
以赛亚书：
耶和华的气如一条硫磺河，把它点燃起来。（以赛亚书30:33）
诗篇：
耶和华要向恶人下网罗，烈火和硫磺雨。（诗篇11:6）
又：
从祂鼻孔冒烟上腾，从祂口中发火烧尽，从祂身上冒出燃烧的炭。（诗篇18:8）
耶利米书：
免得我的烈怒因你们的恶行如火发出、燃烧，无人能熄灭。（耶利米书21:12）
摩西五经：
在我怒中有火燃起，要一直烧到最低的地狱。（申命记32:22）
此外，类似经文出现在其它许多地方。如我所说的，圣言将这些事归于耶和华或主的原因在第一卷已经解释了（223，245，589，592，696，735，1093，1638，1683，1874节）。它们来自主，就像良善来自邪恶，或天堂来自地狱，又或神性之物来自魔鬼之物那样遥远。做这些事的，是邪恶、地狱和魔鬼，决不是作为怜悯本身和良善本身的主；但由于祂看似做了这些事，所以出于引用章节所提到的原因，它们被归于祂。
本节说“耶和华从天上耶和华那里，如雨般降与”，从字义来看，似乎有两个耶和华：地上一个，天上一个。但内义教导这句话要如何来理解，即：第一处提到的耶和华是指主的神性人身和神圣活动（在本章由“那两个人”来表示）；第二处提到的耶和华是指被称为父的神性本身（前一章提到了，2149，2218节）。内义还教导，这三位一体就存在于主里面，如祂自己在约翰福音所说的：
人看见了我，就是看见了父；你们当信我，我在父里面，父在我里面。（约翰福音14:9-11）
关于神圣活动，同一福音书：
保惠师不是凭自己说的，祂必从我领受，而传告你们。（约翰福音16:13-15）
因此，耶和华只有一位，尽管此处提到了两位。此处之所以提到两位，是因为秩序的一切律法皆源于主的神性本身、神性人身和神圣活动。
Potts(1905-1910) 2447
2447. From Jehovah out of heaven. That this signifies from the laws of order as to truth, because they separate themselves from good, cannot be seen except from the internal sense, by which there is disclosed how the case stands with punishments and damnations: that they in no wise come from Jehovah, that is, from the Lord, but from the man himself, the evil spirit, and the devil; and this from the laws of order as to truth, because they separate themselves from good. [2] All order is from Jehovah, that is, from the Lord, and according to this order are all things directed by Him both in general and in particular, but in many different ways, to wit, from Will, from Good-pleasure, from Leave, and from Permission. The things that are from His will and good-pleasure are from the laws of order as to good, and so also are many of those which are from leave, and some of those which are from permission. But when a man separates himself from good he casts himself into the rule of the laws of order that are of truth separated from good, which are such that they condemn; for all truth condemns man and casts him down into hell; whereas the Lord from good, that is, from mercy, saves him, and uplifts him into heaven. From this we see that it is man himself who condemns himself. [3] The things done from permission are mostly of this nature, as for example, that one devil punishes and torments another; and innumerable other things of this kind. These things are from the laws of order as to truth separated from good; for the devils could not otherwise be held in bonds, and withheld from rushing upon all the well disposed and good, and eternally destroying them. It is the prevention of this which is the good the Lord has in view. The case herein is similar to that which exists on earth, where a mild and clement king, who intends and does nothing but good, must needs suffer his laws to punish the evil and the wicked (although he punishes no one, but rather grieves that they are such that their evils must punish them), for otherwise he would leave his kingdom itself a prey to them; which would be the height of rigor and of unmercifulness. [4] This shows that Jehovah in no wise caused it to rain brimstone and fire, that is in no wise condemned to hell; but that the men themselves who were in evil and thence in falsity did this, because they had separated themselves from good, and so had cast themselves into the rule of the laws of order that come from truth alone. From all which it follows that this is the internal sense of these words. [5] That in the Word "evil," "punishing," "cursing," "damnation," and many other such things are attributed to Jehovah or the Lord, as here that He made it "rain brimstone and fire," we read in Ezekiel:
I will contend against him with pestilence and with blood; and I will rain upon him fire and brimstone (Ezek. 38:22). In Isaiah:
The breath of Jehovah like a stream of brimstone doth kindle it (Isa. 30:33). In David:
Jehovah shall rain upon the wicked snares, fire, and brimstone (Ps. 11:6). Again:
There went up a smoke out of His nostrils, and fire out of His mouth, coals did burn from Him (Ps. 18:8). In Jeremiah:
Lest My fury go forth like fire, and burn, and there is none to quench it (Jer. 21:12). In Moses:
A fire is kindled in Mine anger, and shall burn unto the lowest hell (Deut. 32:22);
besides similar things in many other places. The reason why such things are attributed in the Word to Jehovah or the Lord has been explained in volume 1 (n. 223, 245, 589, 592, 696, 735, 1093, 1638, 1683, 1874); for such things are as far from coming from the Lord, as good is far from evil, or as heaven is from hell, or what is Divine from what is diabolical. Evil, hell, and the devil do these things; but by no means the Lord, who is mercy itself and good itself; but because He appears to do them, therefore for the reasons mentioned in the numbers cited, they are attributed to Him. [6] From its being said in this verse that Jehovah caused it to rain from Jehovah out of heaven, it appears in the sense of the letter as if there were two; one on earth, and one in heaven; but the internal sense teaches how this also is to be understood, namely, that by the Jehovah first named is meant the Lord's Divine Human and Holy proceeding (meant in this chapter by the "two men") and by the Jehovah named in the second place is meant the Divine Itself that is called the "Father" (spoken of in the preceding chapter); and that this Trine is in the Lord, as He himself says in John:
He that hath seen Me hath seen the Father; believe Me, that I am in the Father, and the Father in Me (John 14:9-11). And concerning the Holy proceeding, in the same:
The Comforter shall not speak from Himself but He shall take of Mine, and shall declare it unto you (John 16:13-15). Thus Jehovah is one, although two are here named; two being named for the reason that all the laws of order are from the Lord's Divine Itself, Divine Human, and Holy proceeding.
Elliott(1983-1999) 2447
2447. 'From Jehovah out of heaven' means from the laws of order in regard to truth, because they separate themselves from good. This does not become clear except from the internal sense, by means of which the truth of the matter regarding forms of punishment and condemnation is disclosed, namely that the author of these is in no sense Jehovah or the Lord, but man, evil spirit, or devil himself; and this is so from the laws of order in regard to truth because they separate themselves from good.
[2] All order begins in Jehovah, that is, in the Lord, and it is in accordance with that order that He rules over every single thing. But there is much variation to His rule; that is to say, it may be His Will, or His Good Pleasure, or His Consent, or His Permission from which He rules. Things that have their origin in His will or in His good pleasure are products of laws of order which have regard to what is good, as also do many things that exist by His consent, and even some that do so by His permission. But when a person separates himself from good he subjects himself to the laws of order which are those of truth separated from good and which are such as condemn. For all truth condemns a person and casts him down into hell; but out of good, that is, out of mercy, the Lord rescues him and raises him up into heaven. From this it is clear that it is a person himself who condemns himself.
[3] Things that are the result of permission are for the most part of this nature - for example, besides countless others, the fact that one devil punishes and torments another. These things are from the laws of order in regard to truth separated from good, for there is no other way in which such devils could be kept under control and prevented from rushing on all the good and upright and destroying them eternally. The prevention of their doing this is the good which the Lord has in view. This is similar to what happens on earth where a benign and compassionate ruler exists who intends and does nothing but good. If he did not allow his laws to punish evil and criminal persons - though he himself punishes nobody but instead grieves that those people are such that their evils must punish them - he would leave his kingdom itself open to plunder by such people; and this would be a manifestation of a complete lack of benignity and compassion.
[4] From these considerations it is evident that Jehovah in no way rained down brimstone and fire, that is, condemned to hell, but that those subject to evil and to falsity which arises out of this did so, the reason being that they separated themselves from good and in so doing put themselves under the laws of order deriving from truth alone. From all this it follows that such is the internal sense of these words.
[5] In the Word, evil, punishment, cursing, condemnation, and many other things are attributed to Jehovah or the Lord, similar to the attribution here that He rained brimstone and fire: in Ezekiel,
I will dispute with him with pestilence and blood; fire and brimstone will I rain on him. Ezek 38: 22.
In Isaiah,
The breath of Jehovah is like a stream of burning brimstone. Isa 30: 33.
In David,
Jehovah will rain on the wicked snares, fire and brimstone. Ps 11: 6.
In the same author,
Smoke went up out of His nose, and fire out of His mouth devoured; glowing coals flamed forth from Him. Ps 18: 8, 9.
In Jeremiah,
Lest My wrath go forth like fire, and burn with none to quench it. Jer 21: 12.
In Moses,
Fire has flared up in My anger, and will burn right down to the lowest hell. Deut. 32: 22.
Similar attributions occur in many other places besides these. Why in the Word such things are attributed, as has been stated, to Jehovah or the Lord has been explained in Volume One, in 223, 245, 589, 592, 696, 735, 1093, 1683, 1874. The idea that such things come from the Lord is as remote from the truth as good is from evil, or heaven from hell, or what is Divine from what is of the devil. Evil, hell, and the devil do those things, and in no way the Lord who is mercy itself and good itself. But because those things do seem to come from Him, for reasons presented in the paragraphs just quoted, they are attributed to Him.
[6] From the wording of this verse, 'Jehovah rained from Jehovah out of heaven', it seems in the sense of the letter as though there were two of Them - one on earth, and one in heaven. But the internal sense teaches how this matter is to be understood, namely as follows: The Jehovah mentioned first means the Lord's Divine Human and His Holy proceeding, which in this chapter are meant by 'the two men', while the Jehovah mentioned second means the Divine itself, called the Father, who is referred to in the previous chapter. The internal sense also teaches that this Trinity exists within the Lord, as He Himself says in John,
He who has seen Me has seen the Father. Believe Me that I am in the Father, and the Father in Me. John 14:-9-11.
And referring to the Holy proceeding He says in the same gospel,
The Paraclete will not speak from Himself. He will receive it from what is Mine and declare it to you. John 16:-13-15.
Thus there is but one Jehovah even though two are mentioned here. Two are mentioned because all laws of order spring from the Lord's Divine itself, Divine Human, and Holy proceeding.
Latin(1748-1756) 2447
2447. Quod `a cum Jehovah e caelo' significet quod ex legibus ordinis quoad verum, quia se separant a bono, non constare potest nisi a sensu interno, per quem detegitur quomodo se habet cum punitionibus et damnationibus, quod nusquam a Jehovah, hoc est a Domino, veniant, sed ab ipso homine, malo spiritu, et diabolo, et hoc ex legibus ordinis quoad verum, quia se separant a bono: [2] omnis ordo est a Jehovah, hoc est, Domino, secundum quem ab Ipso reguntur omnia et singula, sed cum multiplici differentia, nempe ex voluntate, ex beneplacito, ex venia, et ex permissione; quae ex voluntate et beneplacito, illa sunt ex legibus ordinis quoad bonum, etiam plura quae ex venia, aliqua etiam quae ex permissione; {1} at cum homo separat se a bono, tunc conjicit se in leges ordinis quae sunt veri separati a bono, quae tales sunt ut damnent; nam omne verum damnat hominem et dejicit in infernum, at Dominus ex bono, hoc est, ex misericordia salvat, et attollit in caelum; inde constat quod ipse homo sit, qui semet damnat. [3] Quae ex permissione fiunt, pleraque talia sunt, ut pro exemplo, quod unus diabolus puniat et cruciet alterum, praeter innumerabilia alia; haec sunt ex legibus ordinis quoad verum separatum a bono, nam aliter non potuissent in vinculis teneri, nec retineri quin ruerent in omnes probos et bonos, et eos in aeternum perderent; hoc ne fiat, est bonum quod spectatur a Domino; se similiter hoc habet ac in tellure, ubi rex clemens et mitis, qui nihil nisi bonum intendit et facit; nisi toleraret quod leges ejus punirent malos et scelestos, tametsi ille neminem punit, sed potius dolet quod tales sint ut mala eos punire debeant, ipsum suum regnum in praedam talibus relinqueret, quod summae inclementiae, et summae immisericordiae foret: [4] inde patet quod Jehovah nusquam pluere fecerit sulphur et ignem, hoc est, damnaverit ad infernum, sed quod ipsi {2} qui in malo et inde in falso fuerant, id fecerint, ex causa quia se separarunt (c)a bono et sic conjecerunt in leges ordinis ex solo vero: inde nunc sequitur quod ille sit sensus internus horum verborum. [5] Quod in Verbo tribuatur Jehovae seu Domino, malum, punitio, maledictio, damnatio, et plura, ut hic quod `pluere fecit sulphur et ignem': apud Ezechielem, Disceptabo cum eo peste et sanguine,... ignem et sulphur pluere faciam super eum, xxxviii 22 apud Esaiam, Flatus Jehovae sicut flumen sulphuris ardentis, xxx 33: apud Davidem, Jehovah pluet super impios, laqueos, ignem et sulphur, Ps. xi 6:apud eundem, Ascendit fumus e naso Ipsius, et ignis ex ore Ipsius [comedit] prunae arserunt ex Ipso, Ps. xviii 9, 10 [A.V. 8, 9]:
apud Jeremiam, Ne exeat sicut ignis furor Meus, et ardeat, et nemo exstinguens, xxi 12:
apud Mosen, Ignis accensus in ira Mea, et ardebit usque ad infernum infimum, Deut. xxxii 22;
praeter similia multis aliis in locis. Quod talia in Verbo tribuantur Jehovae seu Domino, ut dictum {3}, explicatum est in Parte Prima n. 223, 245, 589, 592, 696, 735, 1093, {4}, 1683, 1874; tantum enim abest ut talia a Domino veniant, quantum abest bonum a malo, seu caelum ab interno, seu Divinum a diabolico; malum, infernum et diabolus illa faciunt, nusquam Dominus, Qui est ipsa misericordia, et ipsum bonum; sed quia ita apparet, inde ex causis de quibus in locis citatis tribuuntur. [6] Quod in hoc versu dicatur quod `Jehovah pluere fecit cum Jehovah e caelo' apparet in sensu litterae, sicut quod duo essent, unus in terra, et unus in caelo; sed sensus internus docet quomodo etiam hoc intelligendum, nempe quod per Jehovam primo nominatum intelligatur Divinum Humanum et Sanctum procedens Domini, i hoc capite intellectum per `duos viros,' et quod per Jehovam secundo nominatum intelligatur Ipsum Divinum quod Pater dicitur, de quo in capite praecedente, tum quod hoc Trinum in Domino sit {5}, sicut Ipse dicit apud Johannem, Qui vidit Me, vidit Patrem;... credite Mihi, quod Ego Patre, et Pater in Me, xiv 9-11;
et de Sancto procedente, apud eundem, Paracletus non loquetur a seipso,... ex Meo accipiet et annuntiabit vobis, xvi 13-15;
ita unus Jehovah, tametsi duo hic nominantur; quod duo, est causa quia omnes leges ordinis sunt ex Divino Ipso, Divino Humano, et Sancto procedente Domini. @1 similiter quae ex vero, sed tunc verum est boni.$ @2 illi.$ @3 Before tribuantur.$ @4 AI i 1638.$ @5 est.$