----中文待译----
946. Because thy judgments have been made manifest. That this signifies that Divine truths are revealed to them, is evident from the signification of judgments, as denoting Divine truths, of which we shall speak presently; and from the signification of being manifested, as denoting to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because the subject there treated of is concerning them.
The reason why judgments signify Divine truths is, that the laws of government in the Lord's spiritual kingdom are called judgments; but the laws of government in the Lord's celestial kingdom are called justice. For the laws of government in the Lord's spiritual kingdom are laws from Divine truth, whereas the laws of government in the Lord's celestial kingdom are laws from Divine Good. This is why judgment and justice are mentioned in the following passages in the Word.
In Isaiah:
"There shall be no end to peace upon the throne of David, to establish it, and to uphold it in judgment and justice from now and for ever" (9:7).
This speaks of the Lord and His kingdom. His spiritual kingdom is signified by the throne of David; and because this kingdom is in Divine truths from the Divine Good, it is said, in "judgment and justice."
In Jeremiah:
"I will raise up to David a just shoot, and he shall reign a king, and he shall act intelligently, and shall execute judgment and justice" (23:5).
These words also are spoken of the Lord, and of His spiritual kingdom. And since this kingdom is in Divine truths from the Divine Good, it is said that He shall reign a King, and shall act intelligently, and that He shall execute judgment and justice. The Lord is called King from Divine truth. And whereas Divine truth is also Divine intelligence, it is said that He shall act intelligently. And because Divine truth is from the Divine Good, it is said that He shall execute judgment and justice.
[2] In Isaiah:
"Jehovah shall be exalted; for he dwelleth on high; he hath filled Zion with judgment and justice" (33:5).
By Zion is meant heaven and the church, where the Lord reigns by Divine truth. And because all Divine truth is from Divine Good, it is said, "He hath filled Zion with judgment and justice."
In Jeremiah:
"I Jehovah, doing justice and judgment in the earth; for in these I am well pleased" (9:23).
Here also by judgment and justice is signified Divine truth from the Divine Good.
In Isaiah:
"They shall ask of me the judgments of justice; they shall desire to draw near unto God" (58:2).
The judgments of justice are Divine truths from the Divine Good. Similarly judgment and justice; for the spiritual sense conjoins those things the sense of the letter separates.
In Hosea:
"I will betroth thee to me for ever; and I will betroth thee to me in justice and judgment, and in mercy and in truth" (2:19, 20).
The subject there treated of is the celestial kingdom of the Lord, which consists of those who are in love to the Lord. And because the Lord's conjunction with them is comparatively like the conjunction of a husband with a wife - for the good of love so conjoins - therefore it is said, I will betroth thee to me in justice and judgment. And justice is mentioned in the first place, and judgment in the second, because those who are in the good of love to the Lord are also in truths; for they see them from good. Because justice is said of good, and judgment of truth, therefore it is also said, in mercy and in truth; mercy being also said of good, because it is of love.
[3] In David:
"Jehovah is in the heavens; thy justice as the mountains of God, and thy judgments as a great abyss" (405, 510, 850). And judgments are said of Divine truths, therefore they are compared to a great abyss; for by a great abyss is signified Divine truth. From these things it is now evident that by judgments are signified Divine truths.
[4] In many passages in the Word, judgments, precepts, and statutes are mentioned. And by judgments are there signified civil laws; by precepts the laws of spiritual life; and by statutes the laws of worship. That by judgments are signified civil laws, is clear from Exodus (Exodus 21, 22, 23), where the things that are there commanded are called judgments; because from them judgments were given by judges in the gates of the city. But still they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain them in the spiritual sense, as is evident from the explanation in Arcana Coelestia (n. Deuteronomy 5:31).
In the same:
"These are the precepts, the statutes, and the judgments, which Jehovah your God commanded to teach you" (Deuteronomy 6:1).
In the same:
"Therefore, thou shalt keep the precepts, the statutes, and the judgments, which I command thee this day, to do them" (Deuteronomy 7:11).
In David:
"If his sons forsake my law and walk not in my judgments; if they profane my statutes, and keep not my precepts, I will visit their prevarication with a rod" (Psalm 89:31-33),
besides frequently elsewhere:
As Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24.
By precepts in these passages are meant the laws of life, especially those in the Decalogue, which are therefore called the Ten Precepts. But by the statutes are meant the laws of worship, which principally related to sacrifices, and the ministry of holy things. And by judgments are meant civil laws, which, because representative of spiritual laws, were therefore significative of Divine truths, such as those in the Lord's spiritual kingdom in the heavens.
Continuation:-
[5] When, therefore, a man shuns and turns away from evils as sins, and is raised into heaven by the Lord, it follows that he is no longer in his proprium, but in the Lord, and that consequently he thinks and wills goods. Now because a man thinks and wills, so also does he act; for every action of a man proceeds from the thought of his will, therefore again it follows, that when a man shuns and turns away from evils, he does goods, not from himself, but from the Lord. Therefore to shun evils is to do goods. The goods which a man then does are meant by good works; and good works in their whole extent are meant by charity.
Because a man cannot be reformed unless he thinks, wills, and acts as of himself, that which he does as of himself is conjoined to him, and remains with him. Because that which a man does as of himself receives no life, but flows through like ether, therefore the Lord wills that a man should not only shun and turn away from evils as of himself, but should also think, will, and act as of himself, yet still acknowledge in heart, that all these things are from the Lord. This he will acknowledge because it is the truth.
946. For Thy judgments have been made manifest, signifies that Divine truths have been revealed to them. This is evident from the signification of "judgments," as being Divine truths (of which presently); also from the signification of "made manifest," as being to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because this is there treated of. "Judgments" signify Divine truths because the laws of government in the Lord's spiritual kingdom are called "judgments;" while the laws of government in His celestial kingdom are called "justice." For the laws of government in the Lord's spiritual kingdom are laws from the Divine truth; while the laws of government in the Lord's celestial kingdom are laws from the Divine good. This is why "judgment" and "justice" are mentioned in the Word, in the following passages. In Isaiah:
Of peace there shall be no end upon the throne of David, to establish it, and to uphold it in judgment and in justice from henceforth and to eternity (Isaiah 9:7).
This is said of the Lord and His kingdom. His spiritual kingdom is signified by "the throne of David;" and because this kingdom is in Divine truths from Divine good it is said, "in judgment and in justice."
In Jeremiah:
I will raise unto David a righteous Branch, and He shall reign King, and He shall act intelligently, and shall do judgment and justice (Jeremiah 23:5).
This, too, is said of the Lord, and of His spiritual kingdom. And as this kingdom is in Divine truths from Divine good it is said, "He shall reign king, and shall act intelligently, and He shall do judgment and justice." The Lord is called "King," from Divine truth; and as Divine truth is also Divine intelligence it is said that "He shall act intelligently." And as the Divine truth is from the Divine good it is said that "He shall do judgment and justice."
[2] In Isaiah:
Jehovah is exalted, for He dwelleth on high, He hath filled Zion with judgment and justice (Isaiah 33:5).
"Zion" means heaven and the church, where the Lord reigns by the Divine truth; and as all the Divine truth is from the Divine good it is said, "He hath filled Zion with judgment and justice."
In Jeremiah:
I Jehovah doing judgment and justice in the earth; for in these things I am well pleased (Jeremiah 9:24).
Here, too, "judgment and justice" signify the Divine truth from the Divine good.
In Isaiah:
They ask of me the judgments of justice, they long for an approach unto God (5 Isaiah 58:2).
The "judgments of justice" are Divine truths from the Divine good, as are "judgment and justice;" for the spiritual sense conjoins things that the sense of the letter separates.
In Hosea:
I will betroth thee unto Me forever; and I will betroth thee unto Me in justice and in judgment and in mercy and in truth (Hosea 2:19, 20).
This treats of the Lord's celestial kingdom, which consists of those who are in love to the Lord; and as the Lord's conjunction with such is comparatively like the conjunction of a husband with a wife, for so does the good of love conjoin, it is said, "I will betroth thee unto Me in justice and in judgment," "justice" being put here in the first place, and "judgment" in the second, because those who are in the good of love to the Lord are also in truths; for they see truths from good. As "justice" is predicated of good, and "judgment" of truth, it is also said, "in mercy and in truth," "mercy" belonging to good, because it is of love.
[3] In David:
Jehovah is in the heavens. Thy justice is like the mountains of God, and Thy judgments are like the great deep (405, 510, 850); and "judgments" are predicated of Divine truths, and are therefore compared to "the great deep;" for "the great deep" signifies the Divine truth. From this it can now be seen that "judgments" signify Divine truths.
[4] In many passages in the Word, "judgments," "commandments," and "statutes" are mentioned; and "judgments" there signify civil laws, "commandments" the laws of spiritual life, and "statutes" the laws of worship. That "judgments" signify civil laws, is evident from Exodus (21, 22, 23), where the things commanded are called "judgments" because according to them the judges gave judgments in the gates of the city; nevertheless they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain these in the spiritual sense; as can be (Deuteronomy 5:31).
In the same:
These are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deuteronomy 6:1).
In the same:
Therefore thou shalt keep the commandments, the statutes, and the judgments, which I command thee this day, to do them (Deuteronomy 7:11).
In David:
If his sons forsake My law and walk not in My judgments, if they profane My statutes and keep not My commandments, then will I visit their transgression with the rod (Psalms 89:30-32).
So in many other places, as Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24. In these passages "commandments" mean the laws of life, especially those contained in the Decalogue, which are therefore called the Ten Commandments; while "statutes" mean the laws of worship which related especially to sacrifices and holy ministrations; and "judgments" mean civil laws; and as these laws were representative of spiritual laws, they signify such Divine truths as are in the Lord's spiritual kingdom in the heavens.
[5] It follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the Lord, he is no longer in what is his own (proprium), but in the Lord, and thus he thinks and wills goods. Again, since man acts as he thinks and wills, for every act of man proceeds from the thought of his will, it follows that when he shuns and turns away from evils, he does goods from the Lord and not from self; and this is why shunning evils is doing goods. The goods that a man then does are meant by good works; and good works in their whole complex are meant by charity. Man cannot be reformed unless he thinks, wills, and does as if from himself, since that which is done as if by the man himself is conjoined to him and remains with him, while that which is not done by the man as if from himself, not being received in any life of sense, flows through like ether; and this is why the Lord wills that man should not only shun and turn away from evils as if of himself, but should also think, will, and do as if of himself, and yet acknowledge in heart, that all these things are from the Lord. This he must acknowledge because it is the truth.
946. "Quia judicia tua manifestata sunt." - Quod significet quod illis Divina vera revelata sint, constat ex significatione "judiciorum", quod sint Divina vera, de qua sequitur; et ex significatione "manifestari", quod sit revelari. Quod Divina vera in fine ecclesiae revelentur, et quod revelata sint, in sequentibus in hoc capite dicetur, quia ibi de illis agitur.
Quod "judicia" significent Divina vera, est quia leges regiminis in regno spirituali Domini vocantur "judicia", leges autem regiminis in regno caelesti Domini vocantur "justitia"; leges enim regiminis in regno spirituali Domini sunt leges ex Divino Vero, at leges regiminis in regno caelesti Domini sunt leges ex Divino Bono. Inde est quod in Verbo dicantur "judicium" et "justitia" in sequentibus locis:
Apud Esaiam,
"Paci non erit finis super throno Davidis, .... ad stabiliendum illud, et ad fulciendum illud in judicio et . . justitia a nunc et in aeternum" (9:6 [B.A. 7]):
haec de Domino ac de Ipsius regno Regnum Ipsius spirituale significatur per "thronum Davidis"; et quia hoc regnum est in Divinis veris ex Divino Bono, dicitur, "in judicio et justitia." Apud Jeremiam,
"Suscitabo Davidi Germen justum, et regnabit Rex, ac intelligenter aget, et faciet judicium et justitiam" (23:5):
haec quoque de Domino, et de regno spirituali Ipsius; et quia hoc regnum in Divinis veris ex Divino Bono est, dicitur quod "regnabit Rex, ac intelligenter aget", et quod "faciet judicium et justitiam"; Dominus vocatur "Rex" ex Divino Vero; et quia Divinum Verum est quoque Divina intelligentia, dicitur quod "intelligenter aget"; et quia Divinum Verum est ex Divino Bono, dicitur quod "faciet judicium et justitiam."
[2] Apud Esaiam,
"Exaltetur Jehovah, quia inhabitat altum, implevit Zionem judicio et justitia" (33:5):
per "Zionem" intelligitur caelum et ecclesia ubi Dominus per Divinum Verum regnat; et quia omne Divinum Verum est ex Divino Bono, dicitur, "Implevit Zionem judicio et justitia." Apud Jeremiam,
"Ego Jehovah faciens . . judicium et justitiam in terra, quia in illis beneplacet Mihi" (9:23 [B.A. 24]):
etiam hic per "judicium et justitiam" significatur Divinum Verum ex Divino Bono.
Apud Esaiam,
"Interrogent Me judicia justitiae, appropinquationem Dei desiderent" (58:2):
"judicia justitiae" sunt Divina vera ex Divino Bono; similiter etiam "judicium et justitia", nam sensus spiritualis conjungit illa quae sensus litterae distinguit.
Apud Hoscheam,
"Desponsabo te Mihi in aeternum, et desponsabo te Mihi in justitia et judicio . . et in misericordia, .... et in veritate" (2:19, 20):
ibi de regno caelesti Domini, quod ex illis qui in amore in Dominum sunt consistit; et quia Domini conjunctio cum illis comparative est sicut conjunctio mariti cum uxore, bonum amoris enim ita conjungit, ideo dicitur, "Desponsabo te Mihi in justitia et judicio"; ac dicitur "justitia" primo loco, et "judicium" secundo, quia illi qui in bono amoris in Dominum sunt, illi etiam in veris sunt, ex bono enim vident illa; quia "justitia" dicitur de bono, ac "judicium" de vero, ideo etiam dicitur, "in misericordia" et "in veritate"; misericordia etiam est boni, quia est amoris.
[3] Apud Davidem,
"Jehovah, in caelis .... est justitia tua sicut montes Dei, et judicia tua sicut abyssus magna" (Psalms 36:6, 7):
"justitia" dicitur de Divino Bono, quare comparatur montibus Dei, nam per "montes Dei" significantur bona amoris (videatur [supra,] n. 405 [a-f] , 510, 850 [a]); ac "judicia" dicuntur de Divinis veris, quare comparantur abysso magnae, nam per "abyssum magnam" significatur Divinum Verum.
[4] Exhis nunc constare potest quod per "judicia" significentur Divina Vera. Multis in locis in Verbo etiam dicuntur "judicia", "praecepta" et "statuta"; ac ibi per "judicia" significantur leges civiles, per "praecepta" leges vitae spiritualis, ac per "statuta" leges cultus. Quod per "judicia" significentur leges civiles, constat ex Exodo, cap. 21, 22, 23, ubi illa quae ibi mandantur "judicia" vocantur, quia ex illis fiebant judicia a judicibus in portis urbium; sed usque eadem illa significant Divina vera, qualia sunt in regno spirituali Domini in caelis, continent enim illa in sensu spirituali, ut constare potest ab explicatione illorum in Arcanis Caelestibus (n. 8971-9103, 9124-9231, 9247-9348). Quod leges apud filios Israelis dicta fuerint "judicia", "praecepta" et "statuta", constat ex sequentibus locis:
Apud Mosen,
"Loquar ad te omnia praecepta, statuta et judicia, quae docebis eos, ut faciant ea" (Deuteronomius 5:28 [B.A. (31]);
apud eundem,
"Haec sunt praecepta, statuta et judicia, quae praecepit Jehovah Deus vester ad docendum vos" (Deuteronomius 6:1);
apud eundem,
"Ideo custodies praecepta, statuta et judicia, quae Ego praecipio tibi hodie ad faciendum illa" (Deuteronomius 7:11);
apud Davidem,
"Si deserunt filii ejus legem meam, et in judiciis meis non ambulant, si statuta mea profanant, et praecepta mea non servant, ..visitabo virga praevaricationem eorum" (Psalms 89:31-33 [B.A. 30-32]);
praeterea etiam pluries alibi (Ut Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomius 4:1; 5:1, 6, 7; 17:19; 26:17; Ezechiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24). Per "praecepta" in illis locis intelliguntur leges vitae, imprimis quae in decalogo sunt, quae ideo vocantur "decem praecepta"; per "statuta" autem intelliguntur leges cultus, quae imprimis erant de sacrificiis, ac de ministeriis sanctis; ac per "judicia" intelliguntur leges civiles, quae leges quia repraesentativae spiritualium erant, per illa significantur Divina vera, qualia sunt in regno spirituali Domini in caelis.
[5] (Continuatio.)
Cum itaque homo fugit et aversatur mala ut peccata, ac elevatus est a Domino in caelum, consequitur quod non amplius in proprio suo sit, sed in Domino, et inde quod cogitet et velit bona. Nunc quia homo sicut cogitat et vult, ita etiam facit, omne enim factum hominis procedit ex cogitatione voluntatis ejus, inde iterum consequitur quod cum homo mala fugit et aversatur, faciat bona non a se sed a Domino. Inde nunc est quod fugere mala sit facere bona. Bona quae homo tunc facit intelliguntur per bona opera, ac bona opera in toto complexu intelliguntur per charitatem. Quia homo non reformari potest, nisi cogitet, velit et faciat sicut ex se, id quod sicut ab ipso homine fit conjungitur ei et manet apud illum; quod autem non sicut ex ipso homine fit, hoc, quia non recipit aliqua vita sensus, transfluit sicut aether; ideo vult Dominus ut homo non modo fugiat et aversetur mala sicut a se, sed etiam cogitet, velit et faciat sicut ex se, sed usque agnoscat corde quod omnia illa sint a Domino. Hoc agnoscet quia est verum.