7007.“又要指教你们所当行的事”表因此，神性将在将要发生的每一件事里面。这从“指教”和“你们所当行的事”的含义清楚可知：“指教”是指流入，当如此处论及神性时，是指发出（参看6993节）；“你们所当行的事”是指将要发生的事。之所以表示每一件事，是因为它论及神性。在此有必要说一说何谓神性在人的生活中所发生的每一件事里面。在人看来，这一点似乎与事实相去甚远，因为他认为，如果神性存在于所发生的每一件事里面，那么恶行就不会发生，也没有人受到诅咒，以及公义会一直得胜，而世上的义人要比不义的人更兴旺发达，还有许多其它类似情况。他们因看的是反面，故不相信神性在每一件事里面。正因如此，他们将具体事件归于自己和自己的精明，只将总体、全面的掌控归于神性；将其它一切事称为运气和机遇，这些事对他们来说，是看不见的大自然的力量。
不过，人之所以如此认为，是因为他不知道天堂的奥秘，即：主让每个人都处在自由中，因为人若不在自由中，根本不可能被改造。强迫并不改造人，因为它不会让任何东西扎下根来；事实上，人在强迫之下所行的任何事都不是意愿的行为，而他在自由中所行的，才是意愿的行为。良善与真理若要存在于人里面，成为他自己的，就必须扎根在他的意愿之中，因为在意愿之外的，不是此人自己的。由于这个原因，每个人都被留在自由中，所以人们被允许思想邪恶，并且只要外在的恐惧不阻止，他们也被允许行恶。也由于同样的原因，即每个人都在自由中，在这个世界上，不义的人似乎比义人更快乐和荣耀。但不义之人的荣耀和快乐是外在的，或属于身体的，在来世会转化为地狱的痛苦；而义人的荣耀和快乐是同在的，或属于灵的，会继续存留，变成天堂般的祝福。
此外，显赫与富足只带来世俗的幸福，并不带来永恒的幸福。不义的人和义人都能体验到这种幸福；义人若体验不到，也是为了让他们不因这类事物而偏离良善。由于人们认为神性祝福在于各种世俗的良善和幸福，所以当他们看见相反的情况时，他们的软弱使得他们错误地看待圣治或天命。他们也根据自己所看到的当前情况得出结论，却没有想到，圣治或天命关注永恒之物，尤其要把一切事物都归入天堂，以及地狱里的秩序状态，从而确保天堂不断类似于一个人，而地狱则处于它的对立面，由此产生平衡。他们没有思想这一观念：若不通过运行在所有最具体细节中的圣治或天命，因而若不是神性不断掌管并指引人的自由，这些事根本不可能实现。
关于其它观点，可参看前面关于圣治或天命的阐述和说明，即：主的圣治或天命若不存在于最具体的细节中，就不可能是普遍、全面的 （1919e，4329，5122e，5894e，6481-6486，6490节）；主的圣治或天命关注永恒之物（5264，6491节）；主预见邪恶，提供良善（5155，5195，6489节）；主将祂所预见的邪恶转变为良善（6574节）；偶然事件也是圣治或天命的一部分（5508，6493，6494节）；人自己的精明就像散布在大气层中的些许灰尘，而圣治或天命就像整个大气层（6485节）；许多错误观念否认圣治或天命在具体细节中的存在（6481节）。
Potts(1905-1910) 7007
7007. And will teach you what ye shall do. That this signifies thus the Divine in each and all things which shall be done, is evident from the signification of "teaching," as being to flow in, and when as here said of the Divine, as being to proceed (see above, n. 6993); and from the signification of "what ye shall do," as being what shall be done. That it denotes in each and all things, is because it is said of the Divine. Something shall here be said about the Divine being in each and all things that take place with man. That such is the case appears to man to be far from the truth, because he thinks, "If the Divine were in each and all things that take place, evils would not happen, neither would anyone suffer damnation;" also that the justice of a cause would always triumph; that the upright would be happier in the world than the wicked; with many like things; and as they see the contrary, they do not believe that the Divine is in each and all things. Hence it is that they attribute to themselves and their own sagacity the singulars, and to the Divine only the universal government; and all other things they call fortune and chance, which they conceive to be blind things of nature. [2] But man so thinks because he does not know the secrets of heaven, which are that the Lord leaves to everyone his own freedom; for unless man is in freedom, he can never be reformed. Compulsion does not reform, because it inroots nothing, for that which is compulsory is not of man's will; but that which is free is of his will. Nevertheless good and truth, in order to be man's as his own, must be inrooted in his will, for that which is outside the will is not the man's. And as for this reason everyone is left to his freedom, man is allowed to think evil, and to do evil, insofar as external fears do not restrain. And also for the same reason, in this world the wicked man is apparently glad and in his glory more than the upright; but the glorying and gladness of the wicked are external, or of the body, which in the other life are turned into infernal unhappiness; whereas the glorying and gladness of the upright are internal, or of the spirit, and remain and become heavenly happiness. [3] Moreover, in eminence and opulence there is worldly, but not eternal happiness; and therefore both the wicked and the upright have it, or if the latter do not have it, it is that they may not be turned away from good by such things; and as men make the Divine blessing to consist in worldly goods and happinesses, when they see the contrary their weakness drives them into errors with respect to the Divine Providence. They also come to conclusions from the present things which they see, without considering that the Divine Providence looks to what is eternal, especially that all things may be in order in heaven, and also in hell; thus that heaven may constantly bear relation to a Man, and that hell may be in the opposite, whence comes equilibrium; and that this cannot possibly exist except by means of the Divine Providence in the veriest singulars of all, thus unless the Divine continually guides and bends man's freedom. [4] In regard to the other points, see what has been already said and shown about the Divine Providence, namely: That the providence of the Lord cannot be universal unless it is in the veriest singulars (n. 1919, 4329, 5122, 5894, 6481-6486, 6490): That the providence of the Lord has regard to what is eternal (n. 5264, 6491): That evil is foreseen by the Lord, and good is provided (n. 5155, 5195, 6489): That the Lord turns into good the evil which He foresees (n. 6574): That contingent things are of providence (n. 5508, 6493, 6494): That man's own prudence is like a few specks of dust in the atmosphere, and Providence like the whole atmosphere (n. 6485): That many fallacies attack the Divine Providence in singulars (n. 6481).
Elliott(1983-1999) 7007
7007. 'And will teach you the things you will do' means that the Divine will therefore be within every single thing that is going to happen. This is clear from the meaning of 'teaching' as flowing in, and when it is used as it is here in reference to the Divine, as going forth, as above in 6999; and from the meaning of 'the things you will do' as things that are going to happen. Every single one is meant because what is said refers to the Divine. Something must be said here about what is meant by the Divine within every single thing that happens in a person's life. To man this seems to be altogether untrue, because he thinks that if the Divine were present in every single thing that happens no evil deeds would be done and no one would be damned either, and also that justice would always prevail, the upright would prosper in the world rather than those who are not upright, and many other conditions like these. But because they see the opposite of such conditions they do not believe that the Divine is in every single thing. As a consequence they attribute matters of a specific nature to themselves and their own prudence, and merely general, overall control to the Divine, calling everything else fortune and chance, which to them are blind natural forces.
[2] But a person thinks in that kind of way because he has no knowledge of the arcana of heaven, which are that the Lord leaves each person in freedom, for unless a person is in freedom he cannot be reformed at all. What a person does under compulsion does not reform him because compulsion does not allow anything to take root; for anything a person does under compulsion is not an act of willing, whereas what he does in freedom is an act of willing. What is good and true, if it is to be present in a person as his own, must take root in his will. What is outside the will is not the person's own. And since everyone is for that reason left in freedom people are allowed to think what is evil and, so far as outward fears do not hold them back, to do what is evil; and - since everyone is in freedom - those who are not upright rejoice and glory in the world seemingly more than those who are upright. But the glorying and rejoicing of those who are not upright is external or of the body and in the next life it is turned into hellish misery, whereas the glorying and rejoicing of those who are upright, being internal or of the spirit, remains and becomes heavenly bliss.
[3] Furthermore high rank and wealth bring worldly but not eternal happiness. This being so, that happiness may be experienced both by those who are not upright and by those who are upright; and if the upright are denied it, it is in order that such things may not divert them from what is good. And since a person thinks that Divine blessings consist in worldly kinds of goodness and bliss, his weakness leads him into errors about God's providence when He sees the opposite taking place. He also draws conclusions from present circumstances as he sees them. He gives no thought to the idea that Divine Providence has what is eternal in view, working especially to bring all things into a state of order in heaven, and also in hell, and so to ensure that heaven will unceasingly resemble a single human being, hell will exist opposite it, and equilibrium will therefore result. He gives no thought to the idea that these things cannot be brought about at all except by means of Divine providence at work in the most specific details of all, thus unless the Divine is constantly governing and directing people's freedom.
[4] For anything further on the subject see what has been stated and shown already regarding Divine providence:
The Lord's providence cannot be overall unless it is present in the most specific details, 1919 (end), 4319, 5122 (end), 5894 (end), 6481-6486, 6490.
The Lord's providence has in view what is eternal, 5264, 6490.
The Lord foresees what is evil and makes provision for what is good, 5155, 5195, 6489.
The Lord turns evil that He foresees into good, 6574.
Things that happen by chance are all part of providence, 5508, 6493, 6494.
One's own prudence is like dust thinly distributed in the air, while providence is, like the entire atmosphere, 6485.
Quite a number of mistaken ideas deny the presence of Divine providence in specific details, 6481.
Latin(1748-1756) 7007
7007. `Et docebo vos quae facietis': quod significet ita Divinum in omnibus et singulis quae fient, constat ex significatione `docere' quod sit influere, et cum praedicatur de Divino ut hic, quod sit procedere, ut supra n. 6993; et ex significatione `quae facietis' quod sit quae fient; quod sit in omnibus et singulis, est quia dicitur de Divino. Quod Divinum sit in omnibus et singulis quae {1}apud hominem fiunt, hic aliquid dicendum: quod ita sit, apparet homini prorsus aliter, ex causa quia cogitat, si Divinum foret in omnibus et singulis quae fiunt, {2} quod non fierent mala, nec foret alicui damnatio, tum quod causae justum semper triumpharet, quod probi felices in mundo essent prae improbis, et plura similia; et quia contrarium vident, non credunt quod Divinum sit in omnibus et singulis; inde est quod sibimet suaeque prudentiae tribuant singularia, et Divino solum regimen universale, et {3}quod cetera vocent fortunam ac casum, quae illis sunt caeca naturae; sed ita cogitat homo quia non scit arcana 2 caeli, quae sunt quod Dominus unicuique relinquat suum liberum, nam nisi homo in libero sit, nusquam potest reformari; coactum non reformat quia nihil irradicat; coactum enim non est hominis velle, sed liberum est ejus velle, (m)et tamen bonum et verum, ut sit homini sicut ejus proprium, irradicandum (x)est in ejus voluntate; quod extra illam est non est hominis; et quia quisque libero suo ob illam causam relinquitur, inde est(n) quod liceat homini cogitare malum et facere malum, quantum {4} timores externi non {5}inhibent; et quoque inde est quod improbus laetetur et glorietur in mundo ad apparentiam (x)plus quam probus, sed gloriatio et laetitia improbi est externa seu corporis, {6}quae in altera vita vertitur in infaustum infernale, gloriatio autem et laetitia probi est interna seu spiritus, quae manet et fit faustum caeleste; (c)et praeterea in eminentia et 3 opulentia est felicitas mundana, non autem aeterna; inde illa est tam improbis quam probis, si non probis est ne per talia avertantur a bono; et quia homo in mundanis bonis et (x)faustitatibus ponit benedictionem Divinam, {7}ideo cum videt contrarium, ex infirmo suo labitur in errores de providentia Divina; concludit etiam a praesentibus quae videt, nec cogitat quod Divina Providentia spectet aeternum; imprimis ut omnia in ordine sint in caelo, et quoque {8} in inferno, ita ut caelum jugiter referat unum hominem, ac ut infernum in opposito sit, unde aequilibrium; et quod haec nequaquam existere possint nisi per providentiam Divinam in omnium singularissimis, ita nisi Divinum continue hominis liberum regat et flectat. 4 In ceteris videantur quae prius de providentia Divina {9} dicta et ostensa sunt, quod nempe providentia Domini non dari queat universalis nisi sit in singularissimis, n. 1919 fin., (x)4329, 5122 fin., (x)5894 fin., 6481-6486, 6490: quod providentia Domini spectet aeternum, n. 5264, 6491: quod a Domino praevideatur malum et provideatur bonum, n. 5155, 5195, 6491: quod Dominus malum, quod praevidet, vertat in bonum, n. 6574: quod contingentia sint providentiae, n. 5508, 6493, 6494: quod propria prudentia sit sicut rarus grumus in {10}atmosphaera, et quod providentia {11} sit sicut tota atmosphaera, n. 6485: quod plures fallaciae {12}impugnent providentiam Divinam in singularibus, n. 6481. @1 ab homine$ @2 i putarent$ @3 caetera vocant$ @4 i non AI$ @5 arcent$ @6 ita externa, probus autem quoad spiritum ita internum$ @7 quare$ @8 i ut$ @9 i Domini$ @10 exiguissimo spatio atmosphaerae$ @11 i Divina$ @12 After singularibus$