9263.“义人”、“公义”、“称义”多次出现在圣言中；但它们具体表示什么，尚不清楚。尚不清楚的原因是，迄今为止，还没有人知道，在圣言中，所有不同词语都表示诸如属于内在教会和天堂，因而属于内在人的那类事物，因为教会的内在，以及天堂在内在人中。也没有人知道，在圣言中，这些内层事物不同于外层事物，也就是字面上的事物。它们就像属灵事物与属世事物，或天上的事物和地上的事物一样不同；其区别如此之大，以致在属世人看来，几乎没有任何相似之处，尽管它们彼此完全一致。由于这一点不为人知，所以没有人能知道在圣言中，就其属灵和属天意义而言，“义人”、“公义”和“称义”表示什么。教会的领袖以为，义人和称义的人是那些从教会的教义和圣言学习信之真理，并通过这种知识被赋予信靠和信心，即：他们通过主的公义得救，主已经通过成全律法的一切而获得公义，也获得功德，因为祂承受了十字架的苦难，由此为人类赎罪并将其赎回的人。他们以为，一个人唯独通过这信而称义；他们还以为，像这样的人就是圣言中被称为“义人”的人。
然而，在圣言中，被称为“义人”的，并不是这些人，而是那些通过主处于对邻之仁的良善之人。事实上，唯独主是公义的，因为唯独祂是公义。因此，在一个人从主接受良善，也就是构成主的本质之物与他同住的程度内，他是公义的，并且称义。与一个接受这神性美德的人同住的神性美德就是与他住的主之公义，是对邻之仁的真正良善；事实上，主在爱之良善里面，并通过这良善而在信之真理里面，因为主是神性之爱本身。
对邻之仁的良善是外层良善，这良善由“公义”来表示；对主之爱的良善是内层良善，这良善由“纯真”来表示，如刚才所示（9262节）。从主所获得的对邻之仁的良善就是本来意义上的“公义”；这一点从圣言中提及“义人”、“公义”和“称义”的经文可以看出来，如在马太福音：
义人就回答祂说，主啊，我们什么时候见你饿了给你吃，渴了给你喝？什么时候见你作客旅留你住，或是赤身露体给你穿？又什么时候见你病了，或是在监里，来看你呢？王要回答他们说，我实在告诉你们，这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了。义人要往永生里去。（马太福音25:37-40，46）
此处那些行出这段经文所列举的对邻之仁的良善之人被称为“义人”。这些仁之良善构成主与他们的同在，经上以这些话明确说明了这一点，即：“我实在告诉你们，这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了”（4807-4810，4954-4959，5063-5071节）。这些人也被称为“绵羊”，因为“绵羊”表示那些通过主处于仁之良善的人（4169节）；而左手边的“山羊”表示那些坚持与仁分离之信的人（4169e，4769节）。在马太福音的另一处经文中，“义人”也表示这些人：
天使要出来，从义人中间把恶人分别出来。（马太福音13:49）
路加福音：
到义人复活的时候，你要得着报答。（路加福音14:14）
由此明显可知这句经文表示什么：
义人在他们父的国里，要发出光来，像太阳一样。（马太福音13:43）
即：他们处于从主所获得的爱之良善；因为主就是来世的太阳；爱之良善从在那里显为太阳的主流出（1053，1521，1529-1531，2441，2495，3636，3643，4060，4321e，4696，5097，7078，7083，7171，7173，7270，8487，8812节）。这就是为何主被称“公义的日头”（玛拉基书4:2）。但以理书：
智慧人必发光，如同穹苍的光辉；那使多人归义的，必发光如星，直到永永远远。（但以理书12:3）
“智慧人”是指那些处于信之真理和良善的人；“那使多人归义的”是指那些通过信之真理和良善把其他人引向仁之良善的人；“必发光如星”表示处于真理的聪明和良善的智慧，因此处于永恒的幸福；因为“星”是指关于真理和良善的认知或知识，这些认知或知识带来聪明和智慧（2495，2849，4697节）。
“义人”在大卫诗篇被描述如下：
耶和华却扶持义人；义人却施怜悯，并且给予。义人终日施怜悯，借给人。义人必拥有地土。义人的口谈论智慧，他的舌头讲说公平。神的律法在他心里。（诗篇37:17，21，26，29-31）
这些事就是仁之良善，它们属于“义人”。教会十分清楚，这些仁之良善来自主，以致它们属于与人同在的主。以西结书（18:5-9，21；33:15-20）也描述了“义人”。
由此可见在下列马太福音的经文中，“义人”和“公义”表示什么：
饥渴慕义的人蒙福了，因为他们必得饱足。（马太福音5:6）
同一福音书：
人因为先知的名接待先知，必得先知的赏赐；人因为义人的名接待义人，必得义人的赏赐。（马太福音10:41）
又：
从前有许多先知和义人想看你们所看的，却没有看见。（马太福音13:17）
又：
你们这假冒为善的文士和法利赛人有祸了。因为你们建造先知的坟，修饰义人的碑；叫世上所流义人的血，从义人亚伯的血起，都归到你们身上。（马太福音23:29，35）
“先知”表示那些教导信之真理和良善的人，在抽象意义上表示构成信的教义（2534，7269节）；“义人”表示那些过一种仁爱生活的人，在抽象意义上是指仁之良善。被称为“义人”的亚伯代表仁之良善（参看342，374节）。
以赛亚书：
义人死亡，无人放在心上；圣洁的人被收去，无人明白。这义人被收去是由于祸患。（以赛亚书57:1）
同一先知书：
你的人民都成为义人，永远得地为业。（以赛亚书60:21）
又：
诸天哪，自上而滴下，让云层降下公义；让大地裂开，让它的居民产出救恩的果子，让公义一同发生。’我耶和华所讲的是公义，所说的是正直。（以赛亚书45:8，19）
“公义”表示从爱之良善而出之物，“正直”表示从信之真理而出之物。又：
耶和华如此说，你们当守公平、行公义，因我的救恩临近，我的公义将要显现。（以赛亚书56:1）
“公平”表示属于信的真理；“公义”表示属于仁的良善；这就是为何经上说“行公义”。“，我的公义将要显现”表示“公义”就是从主所获得的仁之良善。
许多经文也提到“公平和公义”，“公平”表示真理，“公义”表示良善，如在耶利米书：
耶和华如此说，你们要施行公平和公义，拯救被抢夺的脱离欺压人的手。那以不公义盖房、以不公平造楼房的，有祸了！你的父亲岂不是也吃、也喝，也施行公平和公义吗？那时他得了福乐。（耶利米书22:3，13，15）
“公平”表示那些属于真理的事物；“公义”表示那些属于良善的事物。以西结书：
恶人若厌离他的罪，行公平和公义，他所犯的一切罪必不被记念；他行了公平和公义，必定存活。恶人厌离他的恶，行公平和公义，就必因此存活。（以西结书33:14，16，19）
还有其它地方（以赛亚书56:1；9:7；16:5；26:7，9；33:5，15；58:2；耶利米书9:24；23:5；33:15；何西阿书2:19，20；阿摩司书5:24；6:12；诗篇36:5，6；119:164，172）。经上之所以说“公平和公义”，是因为在圣言中，由于天上的婚姻，也就是良善和真理的婚姻在圣言的每一个细节中，故凡论述真理的地方，也论述良善（683，793，801，2173，2516，2712，4138e，5138，5502，6343，7945，8339节）。由于公义属于良善，“公平”属于真理，故在其它经文中，经上说“公义和诚实（truth，即真理）”，如在撒迦利亚书（8:8）和诗篇（15:2；36:5-6；85:10-11）。
Potts(1905-1910) 9263
9263. Mention is often made in the Word of "the righteous," of "righteousness," and of "to be made righteous;" but what is specifically signified by these expressions is not yet known. The reason why it is not known is that hitherto it has been unknown that every expression in the Word signifies such things as belong to the internal church and to heaven, thus to the internal man (for the internal of the church, and heaven, are in the internal man), and also that these interior things in the Word differ from the exterior things which are of the letter, as spiritual things differ from natural, or as heavenly things differ from earthly, the difference of which is so great that to the natural man there scarcely appears any likeness, although there is full agreement. As this has been unknown, it could not be known what is signified in the Word, in its spiritual and celestial senses, by "the righteous," by "righteousness," and by "to be made righteous." It is believed by the heads of the church that he is righteous, and has been made righteous, who is acquainted with the truths of faith from the doctrine of the church and from the Word, and consequently is in the trust and confidence that he is saved through the Lord's righteousness, and that the Lord has acquired righteousness by fulfilling all things of the Law, and that He acquired merit because He endured the cross, and thereby made atonement for and redeemed man. Through this faith alone a man is believed to be made righteous; and it is believed further that such are they who are called in the Word "the righteous."
[2] Yet it is not these who are called "righteous" in the Word; but those who from the Lord are in the good of charity toward the neighbor; for the Lord alone is righteous, because He alone is righteousness. Therefore a man is righteous, and has been made righteous, insofar as he receives good from the Lord, that is, insofar, and according to the way, in which he has in him what belongs to the Lord. The Lord was made righteousness through His having by His own power made His Human Divine. This Divine, with the man who receives it, is the Lord's righteousness with him, and is the very good of charity toward the neighbor; for the Lord is in the good of love, and through it in the truth of faith, because the Lord is Divine love itself.
[3] The good of charity toward the neighbor is exterior good, which is signified by "the righteous;" and the good of love to the Lord is interior good, which is signified by "the innocent," as shown in the foregoing section. That the good of love toward the neighbor from the Lord is "the righteous" in the proper sense, can be seen from the passages in the Word where mention is made of "the righteous," of "righteousness," and of "to be made righteous;" as in Matthew:
Then shall the righteous answer Him, saying, When saw we Thee a hungered, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? When saw we Thee sick, or in prison, and came unto Thee? But the King shall answer and say unto them, Verily, I say unto you, Insomuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the righteous shall go into eternal life (Matt. 25:37-40, 46);
[4] those are here called "the righteous" who have performed the goods of charity toward the neighbor, which are here recounted. And that the goods of charity are the Lord with them is said openly: "insomuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me" (n. 4807-4810, 4954-4959, 5063-5071). These are also called "the sheep," for by "sheep" are signified those who from the Lord are in the good of charity (n. 4169); whereas by "the goats" which are on the left hand, and are condemned, are signified those who are in faith separate from charity (n. 4169, 4769). The same are signified by "the righteous" in another passage in Matthew:
The angels shall go forth, and shall sever the evil from the midst of the righteous (Matt. 13:49);
and in Luke:
Thou shalt be recompensed in the resurrection of the righteous (Luke 14:14).
[5] From this it is evident what is signified by, The righteous shall shine forth as the sun in heaven (Matt. 13:43); namely, that they are in the good of love from the Lord; for the Lord is the sun in the other life, and that which is from the Lord as the sun there is the good of love (n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812). Hence the Lord is called "the Sun of Righteousness" (Mal. 4:2). In Daniel:
The intelligent shall shine as the brightness of the expanse, and they that make many righteous as the stars for ever and ever (Dan. 12:3);
"the intelligent" denote those who are in the truth and good of faith; and "they that make many righteous" denote those who lead to the good of charity through the truth and the good of faith; "to shine forth as the stars" denotes to be in the intelligence of truth and the wisdom of good, consequently in eternal happiness; for the "stars" denote the knowledges of truth and good, from which are intelligence and wisdom (n. 2495, 2849, 4697).
[6] "The righteous" is thus described in David:
Jehovah upholdeth the righteous; the righteous showeth mercy, and giveth. Every day the righteous showeth mercy, and lendeth. The righteous shall possess the land. The mouth of the righteous meditateth wisdom, and his tongue speaketh judgment; the law of his God is in his heart (Ps. 37:17, 21, 26, 29-31);
these things are goods of charity, which belong to "the righteous." The church knows that these goods of charity are from the Lord, insomuch that they are the Lord's in the man. "The righteous" is also described in Ezekiel 18:5-9, 21; 33:15-20.
[7] From all this it can be seen what is signified by "the righteous," and by "righteousness," in the following passages of Matthew:
Blessed are those who hunger and thirst after righteousness, for they shall be filled (Matt. 5:6). He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward (Matt. 10:41). Many prophets and righteous men have desired to see the things which ye see, but have not seen them (Matt. 13:17). Woe unto you, scribes and Pharisees, hypocrites! For ye build the sepulchers of the prophets, and garnish the tombs of the righteous; upon you shall come all the righteous blood shed on the earth, from the blood of righteous Abel (Matt. 23:29, 35);
"the prophets" denote those who teach the truths and goods of faith, and in the abstract sense, the doctrines of faith (n. 2534, 7269); and "the righteous" denote those who live a life of charity, and in the abstract sense the good of charity. (That Abel, who is called "righteous," represented the good of charity, see n. 342, 374.)
[8] In Isaiah:
The righteous hath perished, and no man layeth it to heart; and men of holiness are gathered, none understanding; for because of evil the righteous is gathered (Isa. 57:1). Thy people shall be all righteous; they shall possess the land eternally (Isa. 60:21). Drip down, ye heavens, from above, and let the clouds flow down with righteousness; let the earth open, that they may bring forth the fruit of salvation, and let righteousness spring up together. I, Jehovah, speak righteousness, I declare things that are right (Isa. 45:8, 19);
"righteousness" denotes that which is from the good of love; and "things that are right," that which is from the truths of faith. Again:
Thus said Jehovah: Keep ye judgment, and do righteousness; for My salvation is near, and My righteousness, that it may be revealed (Isa. 56:1);
by "judgment" is signified the truth which is of faith; and by "righteousness," the good which is of charity; wherefore it is said, "and do righteousness." That "righteousness" denotes the good of charity from the Lord, is meant by "My righteousness is near that it may be revealed."
[9] In many other passages also mention is made of "judgment and righteousness;" and by "judgment" is signified truth, and by "righteousness" good; as in Jeremiah:
Thus said Jehovah, Do ye judgment and righteousness; and deliver the spoiled out of the hand of the oppressor. Woe unto him that buildeth his house not in righteousness, and his upper chambers not in judgment. Did not thy father eat and drink, and do judgment and righteousness? Then it was well with him (Jer. 22:3, 13, 15);
"judgment" denotes those things which are of truth; and "righteousness" those things which are of good. In Ezekiel:
If the wicked turn from his sin, and do judgment and righteousness, none of his sins that he hath sinned shall be remembered against him; he hath done judgment and righteousness; living he shall live. When the wicked turneth from his wickedness, and doeth judgment and righteousness, for these he shall live (Ezek. 33:14, 16, 19). And in other places also (Isa. 56:1; 9:7; 16:5; 26:7, 9; 33:5, 15; 58:2; Jer. 9:24; 23:5; 33:15; Hosea 2:19, 20; Amos 5:24; 6:12; Ps. 36:5, 6; 119:164, 172). It is said "judgment and righteousness," because in the Word whenever truth is treated of, good also is treated of, because of the heavenly marriage, which is the marriage of good and truth, in every detail of it (n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138, 5502, 6343, 7945, 8339). As "righteousness" belongs to good, and "judgment" to truth, in other passages it is said "righteousness and truth," as in Zech. 8:8; Ps. 15:2; 36:5-6; 85:10-11.
Elliott(1983-1999) 9263
9263. The expressions the righteous, righteousness, and justifyinga occur many times in the Word; but what they mean specifically is not yet known. Their specific meaning is not yet known because up to now no one has known that all the different expressions in the Word are used to mean such things as belong to the internal Church and such as belong to heaven, thus such things as belong to the internal man since the internal aspect of the Church, also heaven, has a place in the internal man. Nor has anyone known that these interior things in the Word are different from its exterior ones, that is, from those in the letter. They are as different as spiritual things are from natural ones or heavenly things from earthly ones, the difference between which is so great that to the natural man there seems to be scarcely any similarity at all, when yet they are in perfect accord with one another. Since none of this has been known no one has been able to know what 'the righteous', 'righteousness', and 'justifying' denote in the Word on its spiritual and heavenly level of meaning. Leaders of the Church suppose that the righteous and the justified are those who have learned the truths of faith from the teachings of the Church and from the Word, and from this knowledge are given the trust or assurance that they are saved through the Lord's righteousness, and that the Lord acquired righteousness by fulfilling all things of the Law, also merit because He endured the Cross, thereby making atonement for and redeeming mankind. By this faith alone, they suppose, is a person justified; and they also suppose that people such as this are the ones whom the Word calls 'the righteous'.
[2] These however are not the ones whom the Word calls 'the righteous' but those who are governed by the good of charity towards the neighbour, received from the Lord. For the Lord alone is righteous, since He alone is Righteousness; and therefore in the measure that a person receives good from the Lord, that is, in the measure that what composes the Lord's essential nature resides with him, he is righteous and has been justified. The Lord became Righteousness through making His Human, by His own power, Divine. This Divine virtue residing with a person who receives it is the Lord's Righteousness with him. And it is the true good of charity towards the neighbour; for the Lord is within the good of love and through this within the truth of faith, the Lord being Divine Love itself.
[3] The good of charity towards the neighbour is exterior good, which is meant by 'the righteous', whereas the good of love to the Lord is interior good, which is meant by 'the innocent', dealt with immediately above in 9262. The fact that the good of love towards the neighbour, received from the Lord, is meant by 'righteous' in the proper sense may be recognized from places in the Word in which the expressions 'the righteous', 'righteousness', and 'being justified' occur, such as in Matthew,
Then the righteous will answer Him, saying, When did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? When did we see You sick, or in prison, and come to You? But the King answering will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. And the righteous will go into eternal life. Matt 25:37-40, 46.
[4] Here those people are called 'the righteous' who have performed the good deeds of charity towards the neighbour that are recounted in this passage. The fact that those good deeds of charity constitute the Lord's presence with them is explicitly stated in the words, 'Insofar as you did it to one of the least of these My brothers you did it to Me', see 4807-4810, 4954-4959, 5063-5071. Those people are also called 'the sheep', for those governed by the good of charity from the Lord are meant by 'sheep', 4169, whereas 'the goats', who are on the left and are damned, means those who adhere to faith separated from charity, 4169 (end), 4769. The same people are meant by 'the righteous' elsewhere in Matthew,
The angels will come out and separate the evil from the midst of the righteous. Matt 13:49.
And in Luke,
You will be repaid at the resurrection of the righteous. Luke 14:14.
[5] This shows what the meaning is of the righteous will shine like the sun in the kingdom of their father,b Matt 13:43, namely people governed by the good of love, received from the Lord. For the Lord is the Sun in the next life; and the good of love flows from the Lord as the Sun there, see 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812. This is why the Lord is called the Sun of Righteousness in Mal 4:2. In Daniel,
Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars for ever and ever. Dan. 12:3.
'Those who have intelligence' are people with whom the truth and good of faith are present, 'those who turn [many] to righteousness' are people who lead others by means of the truth and good of faith to the good of charity. 'Shining like the stars' means having an intelligent understanding of truth and a wise discernment of good, as a result of which they possess eternal happiness; for 'the stars' are cognitions or knowledge of truth and good, which lead on to intelligence and wisdom, 2495, 2849, 4697.
[6] 'A righteous person' is described in David as follows,
Jehovah upholds the righteous. The righteous shows mercy and gives. The righteous shows mercy all the day and lends. The righteous will possess the land and dwell in it forever. The mouth of the righteous uttersc wisdom and his tongue speaks judgement. The law of his God is in his heart. Ps 37:16-34.
These are good deeds of charity, which are those of 'the righteous'. The fact that these good deeds of charity are inspired by the Lord, so much so that they are the Lord's with a person, is well known to the Church. 'A righteous person' is also described in Ezekiel 18:5-9, 21; 33:15ff.
[7] All this shows what it is that 'the righteous' and 'righteousness' mean in the following places: In Matthew,
Blessed are those who hunger and thirst for righteousness, for they will be filled. Matt 5:6.
In the same gospel,
He who welcomes a prophet in the name of a prophet will receive a prophet's reward; and whoever welcomes a righteous person in a righteous person's name will receive a righteous person's reward. Matt 10:41.
In the same gospel,
Many prophets and righteous people desired to see what you see, but did not see it. Matt 13:17.
In the same gospel,
Woe to you, scribes and Pharisees, hypocrites! Because you build the tombs of the prophets and adorn the monuments of the righteous. On you will come all the righteous blood shed on the earth, from the blood of righteous Abel ... Matt 23:29, 35.
'The prophets' stands for those who teach the truths and forms of the good of faith, and in the abstract sense for doctrinal teachings that compose faith, 2534, 7269; and 'the righteous' stands for those who lead a charitable life, and in the abstract sense for the good of charity. Abel, who is called 'righteous', represented the good of charity, see 342, 374.
[8] In Isaiah,
The righteous has perished, and no man takes it to heart; and holy men are taken away,d and no one understands. For because of evil the righteous is taken away.e Isa 57:1.
In the same prophet,
Your people will all be righteous; they will possess the land forever. Isa 60:21.
In the same prophet,
Shower, O heavens, from above, and let the clouds rain with righteousness; let the earth open, in order that [its inhabitants] may bring forth the fruit of salvation, and let righteousness spring up together. I Jehovah am speaking righteousness, declaring ways that are right.f Isa 45:8, 19.
'Righteousness' stands for what comes out of the good of love, 'ways that are right' for what comes out of the truths of faith. In the same prophet,
Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near [to come], and My righteousness to be revealed. Isa 56:1.
'Judgement' means the truth that belongs to faith, and 'righteousness' the good that belongs to charity, which is why it says 'do righteousness'. The fact that 'righteousness' is the good of charity received from the Lord is what the words 'My righteousness is near to be revealed' are used to mean.
[9] Many times also, in other places, the words 'judgement and righteousness' are used, 'judgement' meaning truth and 'righteousness' meaning good, as in Jeremiah,
Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jer 22:3, 13, 15.
'Judgement' stands for those things that are matters of truth, and 'righteousness' for those that are aspects of good. In Ezekiel,
If the wicked person turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness, he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezek 33:14, 16, 19.Other places similar to these include Isa 9:7; 16:5; 26:7, 9; 33:5, 15; 56:1; 58:2; Jer 9:24; 23:5; 33:15; Hosea 2:19, 20; Amos 5:24; 6:12; Ps 36:5, 6; 119:164, 172.
The words 'judgement and righteousness' are used because wherever truth is dealt with in the Word, so too is good, on account of the heavenly marriage in every detail of the Word, which is the marriage of goodness and truth, spoken of in 683, 793, 801, 2173, 2516, 2712, 4138 (end), 5138, 5502, 6343, 7945, 8339. Since righteousness is associated with good and judgement is associated with truth, other places again use the words righteousness and truth, such as Zech 8:8; Ps 15:2; 36:5, 6; 85:11, 12.
Latin(1748-1756) 9263
9263. {1} In Verbo pluries memoratur justus, justitia, et justificare, sed quid in specie per illa significatur, nondum est notum; quod non notum sit, est quia huc usque ignoratum est quod singulae voces in Verbo significent talia quae {2}internae Ecclesiae et quae caeli sunt, ita quae interni hominis sunt, nam in interno homine est internum Ecclesiae et caelum; (m)tum quod illa interiora in Verbo differant ab exterioribus ejus, quae sunt litterae, sicut spiritualia a naturalibus seu caelestia a terrenis, quorum differentia tanta est ut coram naturali homine vix appareat similitudo, tametsi est concordantia plena;(n) hoc quia ignoratum est, non sciri {3}potuit quid `justus,' `justitia,' et `justificari' in sensu spirituali et caelesti in Verbo significent; creditur ab antistitibus quod justus et justificatus sit qui scit vera fidei ex doctrina Ecclesiae ac ex Verbo, et inde in fiducia seu confidentia est quod salvetur per Domini justitiam, et quod justitia Domino fuerit ex eo quod impleverit omnia legis; et quod Ipsi meritum quia passus crucem, et per id expiaverit et redemerit hominem; per (t)hanc solam fidem creditur {4}homo justificari; et quod illi sint qui in Verbo vocantur justi. Ast non illi sunt qui vocantur `justi' in Verbo sed qui in bono 2 charitatis erga proximum sunt ex Domino, nam Dominus solus justus est, quia solus Justitia; idcirco homo quantum boni a Domino recipit, hoc est, quantum et quale Domini apud se habet, tantum justus ac justificatus est; quod Dominus Justitia factus sit, est per quod Ipse Humanum Suum ex propria potentia Divinum (x)fecerit, hoc Divinum apud hominem qui recipit illud, est Justitia Domini apud illum, et est ipsum bonum charitatis erga proximum; nam Dominus est in bono amoris et per (c)id in vero fidei, quia Dominus est ipse Divinus Amor. (m)Bonum charitatis erga proximum est bonum exterius, quod 3 significatur per `justum,' {5}at bonum amoris in Dominum est bonum interius, quod significatur per `innocens,' de quo in praecedenti articulo.(n) Quod {6}bonum amoris erga proximum a Domino sit `justum' in proprio sensu, constare potest (c)ex locis in Verbo, ubi `justus,' `justitia,' et `justificari' nominantur, ut apud Matthaeum, Tunc respondebunt Ipsi justi, dicentes, Quando Te vidimus esurientem et nutrivimus Te, aut sitientem et potavimus Te? quando vidimus Te peregrinum et collegimus Te, aut nudum et circum induimus Te? quando vidimus Te aegrotum, aut in custodia, et venimus ad Te? sed respondens Rex dicet illis, Amen dico vobis, In quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis: et ibunt justi in vitam aeternam, xxv (x)37-40, 46;4 hic `justi' vocantur qui bona charitatis erga proximum {7}praestiterunt, quae ibi recensentur; et quod bona {8} charitatis (x)sint {9}Dominus apud illos, dicitur manifeste, `In quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis,' videatur n. 4807-4810, 4954-4959, 5063-5071;(n) hi vocantur etiam `oves,' {10}nam per `oves' significantur qui in bono charitatis sunt a Domino, n. 4169, at per `hircos' qui a sinistris, et damnantur, significantur qui in fide separata a charitate, n. 4169 fin., 4769. {11}Iidem per `justos' significantur alibi apud Matthaeum, Exibunt angeli, et separabunt malos e medio justorum, xiii 49: {12}et apud Lucam, Retribuetur tibi in resurrectione justorum, xiv 14. 5 Inde patet quid significatur per quod justi fulgebunt ut sol in caelo, Matth. xiii 43, quod nempe qui in bono {13}amoris a Domino sunt, Dominus enim est Sol in altera vita, et quod a Domino ut Sole ibi est bonum amoris, videatur n. 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 fin., 4696, 5097, 7078, 7083, 7171, 7173, 7270, 8487, 8812; inde (t)Dominus vocatur Sol justitiae, Mal. {14}iii 20: {15} apud Danielem, Intelligentes splendebunt sicut splendor expansi, et justificantes multos sicut stellae in saeculum saeculorum, xii 3;
`intelligentes' sunt qui in vero et bono fidei, `justificantes' qui per verum et bonum fidei (x)ducunt ad bonum charitatis; `splendere sicut stellae' est in intelligentia veri et in sapientia boni esse, et inde in felicitate aeterna, nam `stellae' sunt cognitiones veri et boni, ex quibus intelligentia et sapientia, n. 2495, 2849, 4697. 6 {16}`Justus' {17} describitur ita apud Davidem, Jehovah sustentat justos: justus (x)miseretur et dat: justus omni die miseretur et mutuo dat: justi possidebunt terram et habitabunt in aeternum super illa: os justi meditatur sapientiam, et lingua ejus loquitur judicium: lex Dei {18}illius in corde ejus, Ps. xxxvii 16-34;
haec sunt bona charitatis, quae sunt `justi'; quod bona illa charitatis sint a Domino, adeo ut sint Domini apud hominem, novit Ecclesia. Describitur etiam `justus' apud Ezechielem xviii 5-9, 21, tum xxxiii 15 seq. Ex his {19} constare potest quid per `justum' et per `justitiam' 7 significatur in sequentibus his locis: {20} apud Matthaeum, Beati qui esuriunt et sitiunt justitiam, hi enim saturabuntur, v 6:
apud eundem, Qui prophetam suscipit in nomine prophetae, mercedem prophetae accipiet, et quisquis suscipit justum in nomine justi, mercedem justi accipiet, x 41:
apud eundem, Multi prophetae et justi desideraverunt videre quae videtis, sed non viderunt, xiii 17:{21} apud eundem, Vae vobis Scribae et Pharisaei, hypocritae! quia aedificatis sepulcra prophetarum, et ornatis monumenta justorum; veniet super vos omnis sanguis justus effusus super terram a sanguine Abelis justi, xxiii 29, 35;
`prophetae' pro illis qui docent vera et bona fidei, et in sensu abstracto {22}doctrina fidei, n. 2534, 7269, et `justus' pro illis qui {23}vivunt vitam charitatis, et in sensu abstracto bonum charitatis; quod `Abel,' qui vocatur justus, repraesentaverit bonum charitatis, videatur n. 342, 374:{24} apud Esaiam, 8 Justus periit, nec vir ponens super cor; et viri sanctitatis colliguntur, et non intelligens; nam propter malum colligitur justus, lvii 1:
apud eundem, (x)Populus tuus omnes justi; in aeternum possidebunt terram, lx 21:
{25}apud (x)eundem, Stillate, caeli, desuper, et nubes defluant justitia; aperiat se terra, ut {26}fructificent salutem, et justitia germinet una. Ego Jehovah loquens justitiam, indicans rectitudines, (x) xlv 8, 19;
'justitia' pro quod ex bono amoris, `rectitudines' pro quod ex veris fidei: apud Esaiam, Sic dixit Jehovah, Custodite judicium et facite justitiam; quia prope (x)salus Mea, et justitia Mea ut reveletur, lvi 1;
per `judicium' significatur verum quod fidei, et per `justitiam' bonum quod charitatis, quapropter dicitur `facere justitiam'; quod `justitia' sit bonum charitatis a Domino, intelligitur per quod `prope sit justitia Mea ut reveletur.' 9 Pluries etiam alibi dicitur `judicium et justitia,' et per `judicium' significatur verum, ac per `justitiam' bonum, ut apud Jeremiam, Sic dixit Jehovah, Facite judicium et justitiam; et eripite spoliatum e manu oppressoris. Vae aedificanti domum suam in non justitia, et hyperoa sua in non judicio! Pater tuus, (x)nonne comedit et bibit, et fecit judicium et justitiam? tunc bonum illi, xxii 3, 13, (x)15;
`judicium' pro illis quae sunt veri, et `justitia' pro illis quae sunt boni: apud Ezechielem, Si impius reversus fuerit a peccato suo, et fecerit judicium et justitiam, omnia peccata ejus quae peccavit non memorabuntur ei; judicium et justitiam fecit, vivendo vivet, in revertendo se impio ab impietate sua, et fecerit judicium et justitiam, propter illa is vivet, xxxiii 14, 16, 19;
(x)pariter alibi, ut Esai. lvi 1, ix 6 [A.V. 7], xvi 5, (m)xxvi 7, 9,(n) xxxiii 5, 15, {27}lviii 2; {28}Jer. ix 23 [A.V. 24], xxiii 5, (x)xxxiii 15; Hos. ii 19, 20; Amos v 24, vi 12; Ps. xxxvi 6, 7 [A.V. 5, 6]; Ps. cxix 164, 172; {29}dicitur judicium et justitia, quia in Verbo ubi agitur de vero etiam agitur de bono, ob conjugium caeleste in singulis {30}ibi, quod est conjugium boni et veri, de quo n. 683, 793, 801, (x)2173, 2516, 2712, (x)4138 fin., 5138, 5502, 6343, 7945, 8339; (m)quia justitia est boni, et judicium {31} veri, etiam alibi dicitur justitia et veritas, ut {32}Sach. viii 8; Ps. xv 2; Ps. xxxvi 6, 7 [A.V. 5, 6]; Ps. lxxxv 12, 13 [A.V. 11, 12].(n) @1 See p.410, note 4$ @2 interioris$ @3 aliter potuit, quam quod$ @4 homo justificare altered to justificari homini$ @5 et IT$ @6 hoc$ @7 fecerunt$ @8 i illa$ @9 quae a Domino ita quae sunt Domini$ @10 et$ @11 oA, but see p.555, note 3.$ @12 oA, but see p.555, note 6.$ @13 charitatis sunt a Domino$ @14 iv 2 AIT and AV$ @15 i et$ @16 See end of in A for what has been written from here down to p.556, line 2.$ @17 i etiam$ @18 ipsius$ @19 i nunc$ @20 i ut$ @21 i exibunt angeli et separabunt malos e medio justorum, ibid. vers. 49. See also p.554, note 5.$ @22 vera et bona A, doctrinae IT$ @23 docent bonum$ @24 i apud Lucam, Retribuetur tibi in resurrectione justorum, xiv 14.$ @25 Before apud Esaiam above$ @26 fructificet AI$ @27 Before Ps. cxix$ @28 After Ps. cxix 164, 172;$ @29 in his locis judicium et justitia dicitur$ @30 Verbi$ @31 i est$ @32 After lxxxv 12, 13$