9715.“用皂荚木”表公义。这从“皂荚木”的含义清楚可知，“皂荚木”是指唯独属于主的功德和公义的良善（参看9472，9486节）。在此有必要阐明何为唯独属于主的公义和功德。人们以为主获得功德和公义，是因为祂成全了律法的一切，并通过十字架受难拯救人类。但是在圣言中，主的功德和公义并不是这样来理解的。相反，要将祂的功德和公义理解为，唯独祂与所有地狱争战，并战胜它们，从而将地狱里的一切，同时将天堂里的一切恢复秩序。因为每个人都有来自地狱的灵人与他同在，以及来自天堂的天使；没有他们，一个人绝无可能过任何生活。若非地狱被主战胜，天堂恢复秩序，没有人能得救。
若非通过祂的人身，也就是说，通过凭祂的人身而与地狱争战，这种拯救是不可能实现的。由于主凭自己的能力做这一切，因而独自如此行，所以功德和公义唯独属于主。由于同样的原因，还是唯独祂才能征服与人同在的地狱；因为祂一次征服它们，就永远征服了它们。因此，人绝没有任何功德或任何公义；不过，当人承认，没有任何东西归于他自己，相反，一切都归于主时，主的功德和公义就归给他了。正因如此，唯独主使人重生；因为使人重生就是将地狱从他那里驱离，从而驱离来自地狱的邪恶和虚假，并植入天堂以取而代之，也就是植入爱之良善和信之真理，因为这些构成天堂。此外，通过与地狱的不断争战，主荣耀了祂的人身，也就是使它变成神性；因为正如人通过争战，就是试探的重生，主也通过争战，就是试探而得荣耀。因此，主的人身凭祂自己的能力所得的荣耀就是功德和公义；因为人由此而得救，事实上，主由此而永远征服众地狱。
这一点从圣言中论述主的功德和公义的经文明显看出来，如以赛亚书：
这从以东的波斯拉来，穿赤红衣服，能力广大、大步行走的是谁呢？就是我，是凭公义说话，以大能施行拯救的。你的服装为什么有红色，你的衣服为何像踹酒榨的呢？我独自踹酒榨，众民中无一人与我同在。我发怒将他们踹下，发烈怒将他们践踏；他们的血溅在我衣服上，并且污染了我一切的衣裳。因为报仇之日在我心中，我救赎之年已经来临。我四周张望，但没有人帮助；我诧异，没有人扶持。所以我自己的膀臂为我施行拯救，我自己的烈怒将我扶持。我发怒，踹下众民；又将他们的血倒在地上。这样，祂就作了他们的救主。（以赛亚书63:1-8）
众所周知，这些话论及主。祂的“衣服赤红”、“服装有红色”、“衣服像踹酒榨的”、“报仇之日”描述了祂与地狱的争战。祂“发怒将他们踹下”，结果“他们的血溅在祂衣服上”、祂“发烈怒将他们践踏，又将他们的血倒在地上”描述了祂对地狱的胜利，以及征服地狱。祂“独自踹酒榨”、“众民中无一人与祂同在”，以及祂“四周张望，但没有人帮助”，祂“诧异，没有人扶持”、祂“自己的膀臂为祂施行拯救”描述了主凭自己的能力做这些事。祂“能力广大、大步行走，以大能施行拯救”、“祂救赎之年已经来临”、“这样，祂就作了他们的救主”描述了拯救由此而来。
这一切事都属于公义，这一点从以赛亚书的其它经文看得更明显：
祂见无人拯救，无人代求，甚为诧异，就用自己的膀臂给祂施行拯救，以公义扶持自己。祂以公义为铠甲，以拯救为头盔，穿着报仇的衣服，披着热心如披外袍。（以赛亚书59:16，17）
同一先知书：
我的公义临近，我的救恩发出，我的膀臂要审判万民；海岛都要等候我，倚赖我的膀臂。（以赛亚书51:5）
“给祂施行拯救、他们要倚赖的膀臂”是指祂自己的能力，祂凭自己的能力征服地狱，“膀臂”是指能力（参看4932，7205节）。由此明显可知何为唯独属于主的公义和功德。
类似的话出现在该先知书的其它经文中：
谁从东方兴起一人，凭公义召那人来跟随祂，将列族交在祂面前，使祂管辖诸王呢？（以赛亚书41:2）
又：
我使我的公义临近，必不远离。我的救恩必不迟延。（以赛亚书46:13）
又：
耶和华以拯救为衣给我穿上，以公义为袍给我披上。（以赛亚书61:10）
诗篇：
我的口终日要述说你的公义和你的救恩，因我无从计算其数。我要提说你的公义；单提你的。求你不要离弃我，等我宣扬你的膀臂、你的能力。你的公义直达高处；行过大事的啊。（诗篇71:15，16，18，19，24）
耶利米书：
看哪，日子将到，我要给大卫兴起一个公义的苗裔；祂必掌王权、繁荣昌盛，在地上施行公平和公义。在祂的日子，犹大必得救，以色列也安然居住。。人要称祂的名字为：耶和华我们的义。（耶利米书23:5-6；33:15-16）
但以理书：
已经定了七十个七，要赎尽罪孽，引进永义。（但以理书9:24）
唯独属于主的公义和功德就在于主征服众地狱，恢复天堂的秩序，荣耀祂的人身，以及对以爱和信来接受祂的人来说，由此而来的拯救，这一点从前面所引用的经文可以看出来。不过，人们若不知道来自地狱的灵人与一个人同在，并且他从这些灵人那里获得邪恶和虚假，以及来自天堂的天使也与他同在，他从这些天使那里获得良善和真理；不知道人的生命因此一方面与地狱相联，另一方面与天堂相联，也就是通过天堂与主相联；从而不知道人绝无可能得救，除非地狱被征服，天堂得以恢复秩序，一切以这种方式服从于主，就不会明白这个问题。
由此可见，为何主的功德良善是在天堂掌权的唯一良善，如前所述（9486节）。因为这种功德良善现在甚至也在于对地狱的不断征服和对忠信者的保护。这良善是主之爱的良善；因为主出于神性之爱而在世上进行争战并得胜。因为祂唯独凭通过得胜所获得的人身中的神性能力而为天堂和教会，进而为全人类而永远争战并得胜，由此拯救他们。这就得被称为“公义”的功德良善，因为公义的行为在于抑制企图毁灭人类的地狱，保护并拯救善人和忠信者。关于主在世时的争战或试探，可参看前文（1663，1668，1690，1691e，1737，1787，1812，1813，1820，2776，2786，2795，2803，2814，2816，4287，7193，8273节）；唯独主为人类而与地狱争战（1692e，6574，8159，8172，8175，8176，8273，8969节）。
Potts(1905-1910) 9715
9715. Of shittim wood. That this signifies righteousness, is evident from the signification of "shittim wood," as being the good of merit and of righteousness that belongs to the Lord alone (see n. 9472, 9486); it shall here be stated what are the righteousness and the merit that belong to the Lord alone. It is believed that the Lord had merit and righteousness because He fulfilled all things of the law, and because by the passion of the cross He saved the human race; yet these things are not meant in the Word by the righteousness and merit of the Lord; but by His merit and righteousness is meant that He fought alone with all the hells, and subjugated them, and thus reduced into order all things in the hells, and at the same time all things in the heavens. For with every man there are spirits from hell, and also angels from heaven; without these man cannot possibly live; and unless the hells had been subjugated by the Lord, and the heavens brought back into order, no man could have been saved. [2] This could not have been effected except by means of His Human; that is, through combats with the hells from His Human. And as the Lord did this from His own power, thus alone, therefore to the Lord alone belong merit and righteousness; and therefore it is He alone who still conquers the hells with man; for He who once conquers them, conquers them forever. Wherefore absolutely nothing of merit and righteousness belongs to man; but the merit and righteousness of the Lord are imputed to him when he acknowledges that nothing is from himself, but everything from the Lord. From this it is that the Lord alone regenerates man; for to regenerate man is to drive away the hells from him, consequently the evils and falsities which are from the hells, and to implant heaven in their stead; that is, the goods of love and the truths of faith, for these make heaven. Moreover, by means of continual combats with the hells the Lord glorified His Human, that is, made it Divine; for as man is regenerated by means of combats which are temptations, so the Lord was glorified by means of combats which were temptations. Consequently the glorification of the Human of the Lord by His own power is merit and righteousness; for thereby man has been saved, for thereby all the hells are kept by the Lord in subjection forever. [3] That this is so is evident from the passages in the Word where the merit and righteousness of the Lord are treated of; as in Isaiah:
Who is this that cometh from Edom, with sprinkled garments from Bozrah? marching in the multitude of His strength? I that speak in righteousness, great to save. Wherefore art Thou red in Thy garments, and Thy garment like his that treadeth in the winepress? I have trodden the winepress alone; and of the people there was no man with Me; therefore I have trodden them in Mine anger; whence their victory has been sprinkled upon My garments, and I have soiled all My raiment. For the day of vengeance was in Mine heart, and the year of My redeemed had come. I looked around, but there was none to help; and I was amazed, but there was none to uphold; therefore Mine arm brought salvation to Me; and My wrath sustained Me. And I trampled the peoples in Mine anger, and I brought down their victory to the earth. Therefore He became the Savior (Isa. 63:1-8);
that these things are said of the Lord, is known; His combats with the hells are described by His "garments being sprinkled," by His "being red in His garments," by His "garments being like his that treadeth in the winepress," and by "the days of vengeance." His victories and subjugations of the hells are described by His "treading them in His anger," whereby "their victory was sprinkled upon His garments," by His "trampling the peoples in anger," and "bringing down their victory to the earth." That the Lord did these things from His own power, is described by His "treading the winepress alone," and by "there being of the peoples no man with Him;" also by His "looking around, but there was none to help;" and by His "being amazed, but there was none to uphold;" likewise by His "own arm bringing salvation unto Him." That from this came salvation, is described by His "marching in the multitude of His strength, mighty to save," by "the year of His redeemed being come," and by His "therefore becoming the Savior." [4] That all these things belong to righteousness, appears still more clearly in other passages in the same prophet:
He saw that there was no man, and was amazed that there was none to intercede; therefore His arm performed salvation for Him, and His righteousness upheld Him; whence He put on righteousness as a coat of mail, and a helmet of salvation upon His head; He put on garments of vengeance, and covered Himself with zeal as with a cloak (Isa. 59:18, 17). My righteousness is near, My salvation hath gone forth, and Mine arms shall judge the peoples; in Me shall the islands hope, and upon Mine arm shall they trust (Isa. 51:6);
"the arm which performed salvation for Him, and upon which they shall trust," denotes His own power, by which He subjugated the hells (that "the arm" denotes power, see n. 4932, 7205). From this it is clear what is meant by "the righteousness and merit that belong to the Lord alone." [5] In like manner in other passages:
Who hath stirred up one from the east, whom He hath called in righteousness to follow Him? He hath given nations before Him, and made Him to rule over kings (Isa. 41:2). I have brought near My righteousness, it is not far off, My salvation shall not tarry (Isa. 46:13). Jehovah will clothe me with garments of salvation, He hath covered me with the mantle of righteousness (Isa. 61:10). My mouth shall recount Thy righteousness, Thy salvation all the day; I know not the numberings; I will make mention of Thy righteousness, forsake me not until I have declared Thine arm, Thy might, for Thy righteousness is even unto the height; Thou who hast done great things (Ps. 71:15, 16, 18, 19, 24). Behold the days come when I will raise unto David a righteous offshoot, who shall reign as king, and shall prosper, and shall do judgment and righteousness in the earth. In those days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby they shall call Him, Jehovah our Righteousness (Jer. 23:5-6; 33:15-16). Seventy weeks have been decreed to expiate iniquity, and to bring in the righteousness of the ages (Dan. 9:24). [6] That the subjugation of the hells, the setting in order of the heavens by the Lord, the glorification of His Human, and the consequent salvation for the man who receives the Lord in love and faith, are the righteousness and merit that belong to the Lord alone, can be seen from the passages above quoted. But those cannot apprehend this matter who are not aware that there are with man spirits from the hells, and that from them he has evils and falsities; and also that there are angels from heaven with him, and that from them he has goods and truths; and that thus on the one side the life of man is joined to the hells, and on the other to the heavens, that is, through the heavens to the Lord; and thus that man could not possibly be saved unless the hells had been subjugated, and the heavens reduced into order, and in this manner all things made subject to the Lord. [7] From all this it can be seen why (as said above, n. 9486) the good of the Lord's merit is the only good that reigns in the heavens; for this good of merit is even now the continual subjugation of the hells, and thus the protection of the faithful. This good is the good of the Lord's love; for from the Divine love He fought and conquered in the world. From the Divine power in the Human thence acquired, He alone forever fights and conquers for heaven and the church; and thus for the whole human race, and thereby saves them. This then is the good of merit, which is called "righteousness," because it belongs to righteousness to restrain the hells which are endeavoring to destroy the human race; and to protect and save the good and faithful. (Concerning the combats or temptations of the Lord while He was in the world, see n. 1663, 1668, 1690-1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273; and that the Lord alone fights for the human race against the hells, n. 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.)
Elliott(1983-1999) 9715
9715. 'From shittim wood' means righteousness. This is clear from the meaning of 'shittim wood' as the good of merit, and righteousness, which are the Lord's alone, dealt with in 9472, 9486. What righteousness and merit are, which are the Lord's alone, must be stated here and now. People think that the Lord earned merit and righteousness because He fulfilled all the requirements of the law and by His passion on the Cross saved the human race. But this is not what anyone should understand in the Word by the Lord's merit and righteousness. Rather they should understand by His merit and righteousness that He fought alone against all the hells and overcame them, and in so doing He restored to order everything in the hells and at the same time everything in the heavens. For each person has spirits from hell present with him, and angels from heaven; without them a person cannot lead any life at all. Unless the hells had been overcome by the Lord and the heavens restored to order no one could ever have been saved.
[2] Salvation could not have been won except through His Human, that is to say, except through conflicts with the hells, fought from His Human. And since the Lord did this by His own power, thus did it alone, to the Lord alone belong merit and righteousness. And for the same reason it is He alone who still conquers the hells with a person; for He who conquers them once conquers them for evermore. No one therefore has any merit or righteousness whatever; yet the Lord's merit and righteousness are his when he acknowledges that none is attributable to himself but all to the Lord. So it is that the Lord alone regenerates a person; for regenerating a person involves driving the hells away from him, consequently the evils and falsities which come from the hells, and implanting heaven in place of them, that is, forms of the good of love and the truths of faith since these constitute heaven. Through the conflicts engaged in repeatedly with the hells the Lord also glorified His Human, that is, made it Divine; for even as a person is regenerated by means of conflicts, which are temptations, so the Lord was glorified by means of conflicts, which were temptations. The glorification of the Lord's Human by His own power therefore is also merit and righteousness; for through this the person is saved because through it the Lord holds all the hells in subjection for evermore.
[3] The truth of all this is clear from places in the Word where the Lord's merit and righteousness are referred to, as in Isaiah,
Who is this who comes from Edom, with spattered clothes from Bozrah, marching in the vast numbers of His strength? I who speak in righteousness, mighty to save. Why are You red as to Your clothes, and Your clothes like his that treads in the winepress? I have trodden the winepress alone, and from the peoples not a man (vir) was with Me. Therefore I have trodden them in My anger, and trodden them down in My fury. Consequently their blooda has been sprinkled on My clothes, and I have stained all My clothing. For the day of vengeance was in My heart, and the year of My redeemed had come. I looked around, but there was no helper, and I wondered, but there was no one to uphold; therefore My own arm brought salvation to Me, and My own fury sustained Me. And I trod down the peoples in My anger, and shed their blood onto the ground.b Therefore He became the Saviour. Isa 63:1-8.
These words, it is well known, have regard to the Lord. His conflicts with the hells are described by the references to spattered clothes, redness as to His clothes, clothes like his that treads in the winepress, and to the day of vengeance. His victories over the hells and His placing them in subjection are described by the statements that He trod them in His anger, as a consequence of which their blood was sprinkled on His clothes, and that He trod down the peoples in furyc and shed their blood onto the ground. The Lord's doing these things by His own power is described by the statements that He trod the winepress alone and from the peoples not a man was with Him; that He looked around but there was no helper, He wondered but there was no one to uphold; and that His own arm brought salvation to Him. Salvation coming as a result of all this is described by the statements that He was marching in the vast numbers of His strength, mighty to save; that the year of His redeemed had come; and that therefore He became their Saviour.
[4] The fact that all these things are aspects of righteousness is even more plainly evident elsewhere in the same prophet,
He saw that there was no man (vir), and wondered that there was no intercessor; therefore His own arm brought salvation to Him, and His righteousness lifted Him up. Consequently He put on righteousness as a breastplate, and a helmet of salvation upon His head. He put on clothes of vengeance, and covered Himself with zeal as if with a cloak. Isa 59:16, 17.
And in the same prophet,
My righteousness is near, My salvation has gone forth, and My arms will judge the peoples. In Me the islands will hope, and on My arm they will trust. Isa 51:5.
'The arm' which brought salvation to Him and on which they will trust is His own power by which He placed the hells in subjection, 'arm' being power, see 4932, 7205. From this it is evident what righteousness is and what merit is, which are the Lord's alone.
[5] Something similar occurs elsewhere in the same prophet,
Who stirred up [One] from the East, [One] whom in righteousness He called to be His follower, gave the nations before Him, and caused Him to have dominion over kings? Isa 41:2.
In the same prophet,
I have caused My righteousness to draw near, it is not far off; My salvation will not delay. Isa 46:13.
In the same prophet,
Jehovah will clothe Me with the garments of salvation; with the robe of righteousness He has covered Me. Isa 61:10.
In David,
My mouth will tell ofd Your righteousness, of Your salvation all the day; I cannot measure them.e I will make mention of Your righteousness, Yours alone. Do not forsake me, until I have declared Your arm, Your power; for Your righteousness [reaches] all the way to the highest, O You who have done great things. Ps 71:15, 16, 18, 19, 24.
In Jeremiah,
Behold, the days are coming when I will raise up for David a righteous branch, who will reign as King, and will prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jer 23:5, 6; 33:15, 16.
And in Daniel,
Seventy weeks have been decreed to atone for iniquity, and to bring everlasting righteousness.f Dan 9:24.
[6] The truth that righteousness and merit, which are the Lord's alone, consist in the Lord's subjection of the hells, His restoration of the heavens to order, and the glorification of His Human, and in the salvation that results from all this for the person who receives the Lord in love and faith, becomes clear from the places which have just been quoted. Yet people can have no understanding of this if they do not know that spirits from hell are present with a person and that from them evils and falsities come to him, and also that angels from heaven are present and that from them forms of good and truths come to him; if they do not know that a person's life is for this reason linked on one side to the hells and on the other to the heavens, that is, through the heavens to the Lord; and if they do not know that therefore no one could ever be saved unless the hells had been subdued and the heavens restored to order, and all things had accordingly been made subject to the Lord.
[7] From all this it may be seen why it should be that the good of merit that is the Lord's is the one and only good that reigns in the heavens, as stated above in 9486. For the good of merit now consists also in the everlasting subjection of the hells and the protection of true believers. This good is the good of the Lord's love; for it was from Divine Love that He engaged in conflict while in the world and was victorious. And it is from Divine Power in the Human acquired through that victory that, then and for evermore, on behalf of heaven and the Church and thus the entire human race, He fights alone, conquers, and so brings salvation. This then is the good of merit, which is called righteousness; for the work of righteousness consists in keeping the hells in check as they try to destroy the human race, and in protecting and saving those who are good and are true believers.
Regarding the Lord's conflicts or temptations when He was in the world, see 1663, 1668, 1690, 1691 (end), 1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273. The Lord fights alone for the human race against the hells, 1692 (end), 6574, 8159, 8172, 8175, 8176, 8273, 8969.
Latin(1748-1756) 9715
9715. `Lignis schittim': quod significet justitiam, constat ex significatione `lignorum schittim' quod sint bonum meriti et justitia, quae solius Domini, de qua n. 9472, 9486. Quid justitia et quid meritum, quae {1} solius Domini, hic nunc dicetur: creditur quod Domino meritum et {2} justitia fuerit, quod impleverit omnia legis, et quod per passionem crucis salvaverit genus humanum; sed haec non per justitiam et {3} meritum Domini intelliguntur in Verbo; sed {4} per meritum et justitiam Ipsius {5} intelligitur quod pugnaverit solus cum omnibus infernis, et subjugaverit illa, et sic in ordinem redegerit omnia in infernis, et simul tunc omnia in caelis {6}; nam apud unumquemvis hominem sunt spiritus ab inferno, et sunt angeli e caelo; homo absque illis prorsus non vivere potest; nisi inferna fuissent a Domino subjugat et caeli in ordinem redacti, nusquam aliquis homo salvari potuisset. [2] Hoc non fieri potuit quam per Humanum Ipsius, nempe per pugnas {7} cum illis ex Suo Humano; et quia {8} Dominus ex propria potentia, (o)ita solus, hoc fecit, ideo soli Domino est meritum et justitia; et ideo est Solus qui apud hominem adhuc vincit inferna; (o)nam qui semel illa vincit, in aeternum vincit; quapropter homini prorsus nihil meriti et justitiae est, sed ei meritum et justitia Domini, cum agnoscit quod nihil a se, sed omne a Domino, imputatur; inde est quod solus Dominus regeneret hominem; nam regenerare hominem est inferna ab illo abigere, proinde mala et falsa quae {9} ab infernis, et loco illorum implantare caelum, hoc est, bona amoris et vera fidei, (o)haec enim faciunt caelum. Per continuas pugnas cum infernis etiam Dominus glorificavit Humanum Suum, hoc est, Illud Divinum fecit, nam sicut homo per pugnas, quae sunt tentationes, regeneratur, ita Dominus per pugnas, quae erant tentationes, glorificatus est; inde glorificatio Humani Domini ex propria potentia etiam est meritum et justitia, nam per id salvatus est homo, per id enim omnia inferna subjugata in aeternum a Domino tenentur. [3] Quod ita sit, constat a locis in Verbo ubi agitur de merito et justitia Domini, ut apud Esaiam, Quis hic qui venit ex Edom, conspersus vestes ex Bozra, incedens in multitudine roboris sui? Ego qui loquor in justitia, magnus ad salvandum; quare rubicundus quoad vestes Tuas, et vestes Tuae sicut calcantis in torculari? torcular calcavi solus, et de populis non vir Mecum; propterea calcavi eos in ira Mea, et conculcavi eos in excandescentia Mea; unde sparsa est victoria eorum super vestes Meas, et omne vestimentum Meum pollui; nam dies vindictae in corde Meo, et annus redemptorum Meorum venerat. Circumspexi, sed non auxilians, et obstupui, sed non suffulciens, ideo salutem praestitit Mihi bracchium Meum, et excandescentia Mea sustentavit Me; atque conculcavi {10} populos in ira Mea, et descendere feci in terram victoriam illorum: ideo factus est in Salvatorem, lxiii 1-8;quod haec dicantur de Domino, notum est; pugnae Ipsius cum infernis describuntur per quod conspersus vestes, rubicundus quoad vestes Suas, et quod vestes Ipsius sicut calcantis in torculari, perque dies vindictae; victoriae et subjugationes infernorum describuntur per quod calcaverit eos in ira Sua, unde sparsa victoria eorum super vestes Suas, quod conculcaverit populos in ira, et descendere fecerit in terram victoriam eorum; quod Dominus illa fecerit {11} ex propria potentia, describitur per quod torcular calcaverit solus, et de populis non vir cum Ipso, quod circumspexerit sed non auxilians, obstupuerit et non suffulciens, quod salutem praestiterit Ipsi bracchium Suum; quod inde salus, describitur per quod incedens in multitudine roboris sui magnus ad salvandum, (o)quod annus redemptorum Suorum venerit, et quod ideo factus {12} illis in Salvatorem. [4] Quod haec omnia sint justitiae, adhuc evidentius patet alibi apud eundem prophetam, Vidit quod non vir, et obstupuit quod non intercedens, ideo salutem praestitit Ipsi bracchium Suum, et justitia Ipsius suscitavit Ipsum; unde induit justitiam sicut loricam, et galeam salutis super caput Suum; induit vestes vindictae, et texit Se sicut pallio zelo, lix 16, 17:
et apud eundem, Propinqua justitia Mea, exivit salus Mea, et bracchia Mea populos judicabunt; in Me insulae sperabunt, et super bracchio Meo confident, li 5;
`bracchium' quod praestitit Ipsi salutem, et super quo confident, est propria potentia, qua inferna subjugavit; quod `bracchium' sit potentia, videatur n. 4932, (x)7205; [5] inde patet quid justitia et quid meritum, quae solius Domini: similiter alibi apud eundem, Quis excitavit ab Oriente, quem in justitia vocavit ad sequelam sui? dedit coram Ipso gentes, et regibus dominari fecit, xli 2:
apud eundem, Appropinquare feci justitiam Meam non procul est, salus Mea non morabitur, xlvi 13:
apud eundem, Jehovah induet Me vestibus salutis, amiculo justitiae texit Me: lxi 10:
apud Davidem, Os meum enumerabit justitiam Tuam, toto die salutem Tuam, non novi numerationes: memorabo justitiam Tuam solius; ne desere me usque dum enarravero bracchium Tuum, virtutem Tuam, nam justitia Tua usque ad excelsum, qui fecisti magna, Ps. lxxi 15, 16, 18, 19, 24:
apud Jeremiam, (o)Ecce dies veniunt cum suscitabo Davidi germen justum, qui regnabit Rex, et prosperabitur, facietque judicium et justitiam in terra: in diebus Ipsius {13} salvabitur Jehudah, et Israel habitat secure; et hoc nomen Ipsius, quod vocabunt Ipsum, Jehovah justitia nostra, xxiii (o)5, 6, {14} xxxiii 15, 16:
et apud Danielem, Septimanae septuaginta decisae sunt ad expiandum iniquitatem, et ad adducendum justitiam saeculorum, ix 24. [6] Quod subjugatio infernorum, ordinatio caelorum a Domino, et glorificatio Humani Ipsius, et inde salus homini qui Dominum amore et fide recipit, sint justitia et meritum, quae soli Domini, ex locis nunc allatis constare potest; sed qui non sciunt quod spiritus ab infernis sint apud hominem, et {15} inde ei mala et falsa, et quoque quod angeli e caelo, et quod inde ei bona et vera, et quod sic vita hominis ab una parte juncta sit infernis, et ab altera caelis, hoc est, per caelos Domino; (m)ac ita {16} quod homo nequaquam salvari potuerit nisi inferna subjugata fuerint, et caeli in ordinem redacti, ac sic {17} omnia Domino subjecta,(n) hanc rem capere non possunt. [7] Ex his constare potest unde est quod bonum meriti Domini sit unicum bonum quod in caelis regnat, ut supra n. 9486 dictum est; bonum enim meriti est etiam nunc continua subjugatio infernorum, (c)et sic tutatio fidelium; id bonum est bonum amoris Domini, nam ex Divino Amore in mundo pugnaverat et vicerat; ex Divina Potentia in Humano inde acquisita dein in aeternum pro caelo et pro Ecclesia, ita pro universo humano genere solus pugnat, vincit, et sic salvat; hoc (o)nunc est bonum meriti, quod justitia vocatur, quia justitiae est (o)inferna conantia perdere humanum genus, compescere, ac tutari et salvare bonos et fideles. De pugnis seu tentationibus Domini cum in mundo fuit, videatur n. 1663, 1668, 1690, 1691 fin., 1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273, et quod Dominus solus pro humano genere contra inferna pugnet, n. 1692 fin., 6574, 8159, 8172, 8175, 8176, (x) 8273, 8969. @1 quod$ @2 meritum Domini et inde$ @3 i per$ @4 d sed i verum$ @5 After meritum$ @6 coelis, et omnia in infernis, inde salus homini$ @7 pugnam$ @8 i solus$ @9 , nam haec sunt$ @10 calcavi IT$ @11 haec Dominus$ @12 i sit$ @13 illis IT$ @14 i Apud Eundem, In diebus illis germinare faciem Davidi germen justitiae, et faciet judicium et justitiam in terra; Hoc vocabunt Ipsum, Jehovah justitia nostra,$ @15 i quod$ @16 et sic$ @17 ita$