8911.综上所述，可以看出人及其生命是怎么回事。也就是说，人就是其意愿的样子，并且他死后仍是这个样子，因为死亡不是生命的结束，而是生命的延续。人就是其意愿的样子，因为如前所述，意愿就是这个人自己或说真正的这个人，故“照人的行为受审判”表示照他的意愿受审判，因为意愿和行为之间并无矛盾或差异；只要外在约束不阻止，如对法律，失去地位、利益、名声或生命的惧怕，行为始终在意愿中，意愿始终在行为中。这就像努力和活动。活动无非是努力的一种延续或延伸；因为当努力停止时，活动也就停止了。因此，活动里面除了努力之外，并没有什么实质性的东西。有学问的人都知道这一点，因为这是一个公义和已确认的观念。在人里面，努力就是意愿，活动就是行为；它们在人里面被如此称呼，是因为他里面的努力和活动是活的。照意愿受审判，等于照爱受审判，也等于照生活中所关注的目的受审判，以及照一个人的生活方式受审判。因为人的意愿就是他的爱，是他生活的目的，也是他里面的真正生命本身。这一事实从上面所引用的主的话明显看出来，即：“凡看见妇女就动淫念的，这人心里已经与她犯奸淫了”（马太福音5:27，28）；还有“杀人”不仅是在行为上杀他，还是意愿去杀他，这一点由向他“动怒”和辱骂他来表示（马太福音5:21，22）。此外，此外，人的确照他的行为受审判，不过，只需问问他的行为在何等程度上从他的意愿发出，并且他的意愿赋予其行为什么样的性质即可。
Potts(1905-1910) 8911
8911. From what has been thus far said it can be seen how the case is with man and his life, namely, that man is such as his will is, and that he remains such after death, because death is not the end of life, but its continuation. As therefore man is such as his will is, because, as before said, the will is the man himself, therefore "to be judged according to his deeds" signifies to be judged according to his will, for will and deed are not at variance, the deed being in the will and the will in the deed, provided external bonds do not hinder, such as fears of the law, of the loss of honor, of gain, of reputation, and of life. This is circumstanced like endeavor and motion. Motion is nothing else than continuous endeavor; for when endeavor ceases, motion ceases, and therefore there is nothing essential in motion except endeavor. The learned know this, for it is an acknowledged and confirmed theorem. Endeavor in man is will, and motion in him is action; they are so called in man because in him endeavor and motion are living. To be judged according to the will is the same thing as to be judged according to the love, and also the same as to be judged according to the ends of life, likewise to be judged according to the life, for the will of man is his love, and is his end of life, and is his very life itself. That this is the case is evident from the words of the Lord quoted above, that "whoever looketh on a strange woman to lust after her hath committed adultery with her already in his heart" (Matt. 5:27, 28); also that "to kill" a man is not only to do so in act, but also to will to do it, which is signified by "being angry" with him and treating him with insult (Matt. 5:21). Moreover man is judged according to his deeds, but no further than insofar and in such a manner as his deeds have proceeded from his will.
Elliott(1983-1999) 8911
8911. The things that have been stated so far show what the situation is with a person and his life. That is to say, they show that a person is such as his will is, and that he remains such after death since death is not the end to life but the continuation of it. Since therefore a person is such as his will is - because, as has been stated above, the will is the real person - being judged according to one's deeds means being judged according to one's will, since there is no disparity between will and deed. Though external restraints exist - fear of the law, and fear of the loss of position, gain, reputation, or life - to inhibit the deed, the deed is all along in the will, and the will all along in the deed. It is like endeavour and motion. Motion is nothing other than an extension of the endeavour; for as endeavour comes to an end, so does motion. Therefore there is nothing essential within motion apart from endeavour. Learned people know this, for it is a recognized and well-established idea. In the human being endeavour is the will and motion is action; and they are called such in the human being because in him endeavour and motion are living. Being judged according to one's will is the same as being judged according to one's love; it is also the same as being judged according to the ends one has in view in life, as well as being judged according to the way one lives. For a person's will is his love, it is the end he has in view in life, and it is the very life itself within him. The truth of this is clear from the Lord's words which have already been quoted - One who looks at a woman
Latin(1748-1756) 8911
8911. {1} Ex his quae hactenus dicta sunt, constare potest quomodo se habet cum homine et ejus vita, quod nempe homo talis sit qualis ejus voluntas, et quod talis post mortem permaneat, quia mors non est finis vitae sed continuatio ejus; cum itaque homo talis est, qualis est ejus voluntas, quia, ut supra dictum est, voluntas est ipse homo, idcirco judicari secundum facta significat judicari secundum voluntatem, nam voluntas et factum non discrepant; sunt modo externa vincula, quae sunt timores legis, jacturae honoris, lucri, famae, vitae, quae inhibent; interea in voluntate est factum, et in facto est voluntas; se habet hoc sicut conatus et motus, motus non est nisi quam continuus conatus, nam cessante conatu cessat motus, quare nihil essentiale in motu est conatus; hoc sciunt eruditi, nam est theorema agnitum et confirmatum; conatus in homine est voluntas, et motus in illo est actio, ita vocantur in homine, quia in illo conatus et motus vivi sunt; (x)judicari secundum voluntatem idem est ac judicari secundum amorem, ac quoque idem ac judicari secundum fines vitae, tum judicari secundum vitam, nam voluntas hominis est ejus amor, et est ejus finis vitae, estque ipsissima vita; quod ita sit, constat a Domini verbis prius citatis, quod Qui aspicit mulierem alienam ita ut concupiscat (x)eam, jam adulterium commiserit cum illa in corde suo, Matth. v 27, 28;tum quod `occidere hominem' non solum sit ita facere, sed etiam velle id facere, quod significatur per `irasci et per contumeliis illum afficere,' Matth. v 21; judicatur etiam homo secundum facta, sed non ultra quam quantum et qualiter facta ex voluntate ejus processerunt. @1 A differs considerably from I and is therefore given fully here: (s)Ex his quae hactenus dicta sunt constare potest, quomodo se habet cum homine et ejus vita, quod nempe homo talis sit qualis ejus voluntas, et quod talis post mortem maneat, quia mors est continuatio vitae: cum itaque homo talis sit qualis ejus voluntas, quia ut dictum est supra, ipse homo est sua voluntas, idcirco judicari secundum facta sua, significat judicari secundum voluntatem suam, nam ubi voluntas ibi etiam est factum, sunt modo vincula externa, quae sunt timor legis, jacturae famae, honoris, lucri et vitae, quae faciunt ut non appareant in mundo, et praeterea factum non est nisi quam voluntas, nam nihil essentiale est in facto quam voluntas, (m)se habet hoc sicut conatus et motus, motus non est nisi quam continuus conatus, nam cessante conatu cessat motus, quare nihil essentiale in motu est quam conatus, hoc sciunt eruditi, nam est illis hoc axioma [theorema written first] agnitum et confirmatum; conatus in homine est voluntas, et motus in illo est actio ita vocantur in homine quia in illo conatus et motus vivi sunt:(n) judicari secundum voluntatem idem est ac judicari secundum amorem, et quoque idem est ac indicari secundum fines vitae, imo est idem ac judicari secundum vitam, nam quod vult homo hoc amat et hoc pro fine vitae habet; et inde finis seu intentio est ipsa vita in omni facto: quod ita sit, constat a Domini verbis prius citatis, quod qui aspicit mulierem alienam ita ut concupiscat illam, jam adulterium commiserit cum illa in corde suo, Matth. v 27, 28, quod concupiscere sit velle facere, ita facere, videatur supra; praeter etiam alibi, ubi Dominus docet, quod occidere hominem, non solum sit ita facere sed etiam velle id facere, quod significatur per irasci ei, et contumeli illum afficere, Matth. v 21, judicatur etiam homo secundum facta, sed non ultra quam quantum et qualiter facta ex voluntate ejus processerunt.(s)$