----中文待译----
972. Thou art just, O Lord, who is, and who was. That this signifies the Lord as to Divine good from eternity, is evident from the signification of just, when predicated of the Lord, as denoting Divine good; for just, in the Word, is said of good, and holy of truth (see above n. 204); and from the signification of, who is, and who was, as denoting the Infinite and Eternal. For Is and Was is the same as Jehovah. And the Lord in the Word is called Jehovah from Divine good, and God from Divine truth. And Esse, when said of the Lord, is to be from Himself, which is in Himself; and Existere, when said of Him, is also to exist from Himself and in Himself. And the Existere, in the relative sense, is the Esse in all things of heaven and the church, which is effected by Divine truth. This Esse is meant by eternal; for eternal, when said of the Lord, is understood in heaven apart from any idea of time, thus different from the understanding of it in the world. For eternal in the angelic idea is the state of the Divine Existence, which yet makes one with the Divine Essence, which is Jehovah. The Infinite as to Esse is signified by the "Is" in Jehovah; and the Infinite as to Existere is signified by the "Was" in Jehovah. The Infinite Existere, which also is Eternal, is the proceeding Divine, from which is heaven and everything pertaining to it. The Divine Existere is also the Divine Esse; but it is called Existere with respect to heaven, where it is the all in all.
Continuation concerning the Fifth Precept:-
He who abstains from thefts, understood in a broad sense, in fact, he who shuns them from any other reason than religion and for the sake of life eternal, is not purified from them; for no other reason opens heaven. For the Lord, by means of heaven, removes evils with man, as by this He also removes the hells.
For example, administrators of goods higher and lower, merchants, judges, officers of every kind, and labourers, who abstain from theft, that is from unlawful modes of gain and usury, and also shun them, but only for the sake of reputation, and, consequently, of honour and gain, or for the sake of civil and moral laws, in a word, from any natural love or fear, thus because of external bonds alone, and not because of religion - such persons are still, as to their interior life, full of the desire to thieve and plunder, which also breaks out when external bonds are removed. This is the case with every one after death. Their sincerity and rectitude is merely a mask, disguise, and cunning.
972. Just art thou, O Lord who art and who wast, signifies the Lord as to the Divine good from eternity. This is evident from the signification of "just," as being in relation to the Lord the Divine good, for "just" is predicated in the Word of good, and "holy" of truth (See above, n. 204); also from the signification of "who art and who wast," as being the infinite and the eternal, for "art and wast" means the same as "Jehovah," and the Lord is called Jehovah in the Word from the Divine good, and God from the Divine truth; moreover, to be [esse] in reference to the Lord means to be from Himself, that is, in Himself, and to exist [existere] means in reference to the Lord to exist from Himself and in Himself. And in a relative sense to exist [existere] is to be [esse] in all things of heaven and the church; and this is effected by the Divine truth. This to be [esse] is what is meant by the eternal; for in heaven (otherwise than in the world) eternal, as applied to the Lord is without any idea of time; for in the angelic idea eternal means a state of the Divine existence, which nevertheless makes one with the Divine essence, which is Jehovah. The infinite in relation to being [esse] is signified by "who art" in Jehovah; and the infinite in relation to existence [existere] is signified by "who was" in Jehovah. The infinite existence [existere], which is also the eternal, is the Divine proceeding, from which is heaven and everything of it. The Divine existence [existere] is also the Divine being [esse] but it is called existence [existere] in relation to heaven, where it is the all in all.
(Continuation respecting the Fifth Commandment)
[2] He who refrains from thefts, understood in a broad sense, and even shuns them from any other cause than religion and for the sake of eternal life, is not cleansed of them; for in no other way can he open heaven. For it is through heaven that the Lord removes evils with man, as through heaven He removes the hells. For example, there are higher and lower managers of property, merchants, judges, officers of every kind, and workmen, who refrain from thefts, that is, from unlawful modes of gain and usury, and who shun these, but only to secure reputation and thus honor or gain, because of civil and moral laws, in a word, from some natural love or natural fear, thus from merely external constraints, and not from religion; but the interiors of such are full of thefts and robberies, and these burst forth when external constraints are removed from them, as takes place with everyone after death. Their sincerity and rectitude is nothing but a mask, a disguise, and a deceit.
972. "Justus, Domine, es, qui est et qui erat." Quod significet Dominum quoad Divinum Bonum ad aeterno, constat ex significatione "justi", cum de Domino, quod sit Divinum Bonum, nam "justum" in Verbo dicitur de bono, et "sanctum" de vero (videatur [supra,] n. 204); et ex significatione "qui est et qui erat", quod sit infinitum et aeternum; "est" enim et "erat" est idem cum "Jehovah", et Dominus in Verbo vocatur Jehovah ex Divino Bono, ac Deus ex Divino Vero; ac esse, cum de Domino, est esse ex Se, quod est in Se; et existere, cum de Ipso, est etiam existere ex Se et in Se; et existere in sensu respectivo est esse in omnibus caeli et ecclesiae, quod fit per Divinum Verum; hoc esse intelligitur per aeternum; aeternum enim, cum de Domino, in caelo est absque idea temporis, aliter quam in mundo; est enim aeternum in idea angelica status Divinae existentiae, quae usque unum facit cum Divina essentia, quae est Jehovah. Infinitum quoad esse significatur per "est" in Jehovah, ac infinitum quoad existere significatur per "erat" in Jehovah. Infinitum existere, quod etiam est aeternum, est Divinum procedens, ex quo caelum et omne ejus. Divinum existere est etiam Divinum esse; dicitur existere respectu caeli, ubi omne in omnibus est.
[2] (Continuatio de Quinto Praecepto.)
Qui abstinet a furtis in lato sensu intellectis, immo qui fugit illa, ex alia causa quam ex religione et propter vitam aeternam, non purificatur ab illis, nam aliud non aperit caelum; Dominus enim per caelum removet mala apud hominem, sicut per caelum removet inferna. Sint pro exemplis administratores bonorum superiores et inferiores, negotiatores, judices, officiarii ex omni sorte, operarii, qui a furtis, hoc est, a lucrationibus et faenerationibus illicitis abstinent, tum illas fugiunt, propter aucupationem famae, et inde honoris aut lucri, propter leges civiles et morales; verbo, ex aliquo amore aut ex aliquo timore naturali, ita ex solis vinculis externis, et non ex religione; interiora illorum sunt usque plena furtis et rapinis, ac erumpunt dum externa vincula illis auferuntur, quod fit cum unoquovis post mortem: sinceritas et rectitudo illorum est modo larva, fucus et astus.