948.启22:11.“不义的，叫他仍旧不义；污秽的，叫他仍旧污秽；为义的，叫他仍旧为义；圣洁的，叫他仍旧圣洁”表所有人，具体地死后各人受审判之前，总体地最后审判之前的状态；良善将从那些陷入邪恶的人那里被拿走，真理将从那些陷入虚假的人那里被拿走；而另一方面，邪恶将从那些处于良善的人那里被拿走，虚假将从那些处于真理的人那里被拿走。“不义的”表示陷入邪恶的人，“为义的”表示处于良善的人（668节）；“污秽的”或“不洁净的”表示陷入虚假的人（702，728，924节），“圣洁的”表示处于真理的人（173，586，666，852节）；由此可知，“不义的，叫他仍旧不义”表示陷入邪恶的人会更加陷入邪恶，“污秽的，叫他仍旧污秽”表示陷入虚假的人会更加陷入虚假；而另一方面，“为义的，叫他仍旧为义”表示处于良善的人会更加处于良善，“圣洁的，叫他仍旧圣洁”表示处于真理的人会更加处于真理。这句话之所以表示良善将从那些陷入邪恶的人那里被拿走，真理将从那些陷入虚假的人那里被拿走；而另一方面，邪恶将从那些处于良善的人那里被拿走，虚假将从那些处于真理的人那里被拿走，是因为良善越从陷入邪恶者那里被拿走，他就是越陷入邪恶；真理越从陷入虚假者那里被拿走，他就越陷入虚假；而另一方面，邪恶越从处于良善者那里被拿走，他就越处于良善；虚假越从处于真理者那里被拿走，他就越处于真理。要么这种情形，要么那种情形发生在死后的每个人身上，因为以这种方式恶者为地狱作准备，善者为天堂作准备；恶者无法带着良善与真理下地狱，善者也无法带着邪恶与虚假上天堂，因为这会给天堂和地狱同时造成混乱。
不过，要清楚知道，这里所指的那些内在邪恶或内在良善的人；事实上，内在邪恶的人有可能外在良善，因为他们行事说话像善人，如伪君子；内在良善的人可能有时外在邪恶，因为他们有可能外在行恶，说虚假，然而他们可能会悔改，渴望获知真理；这和主说的一样：
凡有的，还要加给他，叫他有余；凡没有的，连他所有的，也要夺去。（马太福音13:12；25:29；马可福音4:25；路加福音8:18；19:26）
这种事便发生在死后受审判之前的所有人身上；总体上发生在那些在最后审判之日要么灭亡，要么得救的人身上；在这事发生之前，最后的审判无法被执行，因为只要恶者仍持有良善与真理，他们就会于外在和最低层天堂的天使相联；尽管如此，他们还是要分开；这就是主在马太福音（13:24-30，38-40）中的预言，前面解释这些预言（324，329，343，346，398节）。由此可见，“不义的，叫他仍旧不义；污秽的，叫他仍旧污秽；为义的，叫他仍旧为义；圣洁的，叫他仍旧圣洁”在灵义上表示什么。以下经文具有同样的含义：
但以理啊，你只管去；因为这话已经隐藏封闭，直到末时。必有许多人使自己清净洁白；他们必行恶；一切恶人都不明白；惟独智慧人能明白。（但以理书12:9，10）
948. 22:11 "He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still." This symbolizes the state of everyone in particular after death and before being judged, and in general before the Last Judgment, that those caught up in evils will have their goods taken away, and those caught up in falsities will have their truths taken away, and conversely, that people prompted by goods will have their evils taken away, and those prompted by truths will have their falsities taken away.
He who is unjust symbolizes someone caught up in evils, and he who is righteous someone prompted by goods (no. 668). He who is filthy or unclean symbolizes someone caught up in falsities (nos. 702, 728, 924), and he who is holy someone prompted by truths (nos. 173, 586, 666, 852). It follows from this that to let him who is unjust be unjust still means, symbolically, that someone caught up in evils will be still more caught up in evils, and that to let him who is filthy be filthy still means, symbolically, that someone caught up in falsities will be still more caught up in falsities; and conversely, that to let him who is righteous be righteous still means, symbolically, that someone prompted by goods will be still more prompted by goods, and that to let him who is holy be holy still means, symbolically, that someone prompted by truths will be still more prompted by truths.
Moreover, it also symbolically means that people caught up in evils will have their goods taken away, and those caught up in falsities will have their truths taken away, and conversely, that people prompted by goods will have their evils taken away, and those prompted by truths will have their falsities taken away. For someone caught up in evils is still more caught up in evils to the extent that his goods are taken away, and someone caught up in falsities is still more caught up in falsities to the extent that his truths are taken away; and conversely, someone governed by goods is still more governed by goods to the extent that his evils are taken away, and someone governed by truths is still more governed by truths to the extent that his falsities are taken away.
Either the one or the other befalls everyone after death, for thus they are prepared, the evil for hell, and the good for heaven. For an evil person cannot take goods and truths with him to hell, nor can a good person take evils and falsities with him into heaven, since that would throw both heaven and hell into disorder.
[2] It must be rightly known, however, that we mean the inwardly evil and the inwardly good. For the inwardly evil may be outwardly good, since they can behave and speak as though they were good, as hypocrites do, and the inwardly good may at times be outwardly evil, since they can do evil things and utter falsities, and yet repent and wish to be instructed in truths.
The case here is the same as that declared by the Lord:
...to everyone who has, more will be given, that he may have abundance; but from him who does not have, even what he has will be taken away." (Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26)
This befalls all people after death before being judged. It also was the case with people collectively who either perished or were saved at the time of the Last Judgment. For the Last Judgment could not take place before then, because as long as the evil held on to their goods and truths, they were conjoined in outward appearances with angels in the lowest heavens. And yet they had to be separated. This, too, was foretold by the Lord in Matthew 13:24-30, 38-40, an event that may be seen explained in nos. 324, 329, 343, 346, 398 above.
It can be seen from this what is symbolically meant in the spiritual sense by letting him who is unjust be unjust still, by letting him who is filthy be filthy still, by letting him who is righteous be righteous still, and by letting him who is holy be holy still.
Something similar is meant by these verses in Daniel:
Go your way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purged and cleansed...; the wicked shall do wickedly, and none of the wicked shall understand; but those who understand shall understand. (Daniel 12:9-10)
948. [verse 11] 'Let the unjust [man] go on being unjust, and let the filthy one go on getting filthy, and let the just one go on becoming just, and let the holy one go on being made holy' signifies the state of all in particular after death, and prior to the judgment of each, and in general before the last judgment; that goods will be taken away from those who are in evils, and truths will be taken away from those who are in untruths, while on the other hand that evils will be taken away from those who are in goods, and untruths will be taken away from those who are in truths. By 'unjust' is signified one who is in evils, and by 'just' one who is in goods (668). By 'filthy' or unclean is signified one who is in untruths (702, 728, 924), and by 'holy' is signified one who is in truths (173, 586, 666, 852). It follows from this that by 'let the unjust [man] go on being unjust' is signified that he who is in evils will be still more in evils, and by 'let the filthy one go on getting filthy' is signified that he who is in untruths will be still more in untruths; and, on the other hand, that by 'let the just one go on becoming just' is signified that he who is in goods will be still more in goods, and by 'let the holy one go on being made holy' is signified that he who is in truths will be still more in truths. But the reason why it is signified that goods will be taken away from those who are in evils, and truths will be taken away from those who are in untruths, while on the other hand that evils will be taken away from those who are in goods, and untruths will be taken away from those who are in truths, is because to the extent that goods are taken away from anyone who is in evils, so much the more is he in evils, and to the extent that truths are taken away from anyone who is in untruths, so much the more is he in untruths, while on the other hand to the extent that evils are taken away from anyone who is in goods, so much the more is he in goods, and to the extent that untruths are taken away from anyone who is in truths, so much the more is he in truths. To all after death either the one thing or the other happens, for in this way the evil are prepared for hell, and the good for heaven; for an evil man cannot carry goods and truths to hell with him, neither can a good man carry evils and untruths with him into heaven, for in that way heaven and hell would be mixed up together.
[2] But it should be rightly known that the interiorly evil are understood, and the interiorly good. For the interiorly evil can be good exteriorly, for they can act and speak like the good, as hypocrites do; and the interiorly good can from time to time be exteriorly evil, for they can do evils exteriorly and speak untruths, but still they repent and wish to be trained in truths. This is the same thing as the Lord says:
To everyone who has, it shall be given that he may have abundance, but from him who does not have, even what he has shall be taken away. Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26.
So does it happen to all after death before the judgment upon them. It also came to pass in general with those who either perished or were saved at the day of the last judgment, for before this was done the last judgment could not take place, the reason being that so long as the evil retained goods and truths they were conjoined as to external things with the angels of the lowest heaven, and nevertheless they were to be separated. And this is what was foretold by the Lord (Matthew 13:24-30, and 38-40), which things may be seen expounded above (324, 329, 343, 346, 398). From these considerations it is possible to see what is signified in the spiritual sense by 'let the unjust [man] go on being unjust, and let the filthy one go on getting filthy, and let the just one go on becoming just, and let the holy one go on being made holy.' Similar things are signified by these words in Daniel:
Go away, Daniel, for the words have been closed up and sealed until the time of the end: many shall be purified and cleansed; they shall do wickedly, and none of the wicked shall understand; but the understanding ones shall understand. Daniel 12:9-10.
948. Verse 11. He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still, signifies the state of all in particular after death, and before his judgment, and in general before the Last Judgment, that from those who are in evils goods will be taken away; and from those who are in falsities, truths will be taken away; and, on the other hand, that from those who are in goods, evils will be taken away, and from those who are in truths, falsities will be taken away. By "unjust" is signified he who is in evils, and by "just" he who is in goods, (668); by "filthy" or unclean is signified he who is in falsities, (702, 708, 924[1-2]); and by "holy" is signified he who is in truths, (173, 586, 666, 852); hence it follows that by "he that is unjust, let him be unjust still" is signified that he who is in evils will be still more in evils, and that by "he that is filthy, let him be filthy still" is signified that he who is in falsities will be still more in falsities; and, on the other hand, that by "he that is just, let him be just still" is signified that he who is in goods will be still more in goods, and by "he that is holy, let him be holy still" is signified that he who is in truths will be still more in truths. But the reason why it signifies that from those who are in evils goods will be taken away, and from those who are in falsities truths will be taken away, and that, on the contrary, from those who are in goods evils will be taken away, and from those who are in truths falsities will be taken away, is because as far as goods are taken away from anyone who is in evils, so much the more is he in evils, and as far as truths are taken away from anyone who is in falsities, so much the more he is in falsities, and, on the other hand, as far as evils are taken away from anyone who is in goods, so much the more is he in goods, and as far as falsities are taken away from anyone who is in truths, so much the more is he in truths; either the one or the other happens to everyone after death, for thus the evil are prepared for hell and the good for heaven; for the evil cannot carry with them goods and truths into hell, neither can the good carry evils and falsities into heaven, for this would be to confuse both heaven and hell together.
[2] But it should be clearly known that they are meant who are interiorly evil and interiorly good; for they who are interiorly evil may be exteriorly good, for they can act and speak like the good, as hypocrites do; and they who are interiorly good may sometimes be exteriorly evil, for they may exteriorly do evils, and speak falsities, but yet they may repent, and desire to be informed of truths; this is the same as what the Lord said:
For whosoever hath, to him shall be given, and he shall abound; but whosoever hath not, from him shall be taken away even that he hath, (Matthew 13:12; 25:29; Mark 4:25; Luke 8:18; 19:26).
Thus it happens with all after death before the judgment upon them; it also came to pass in general with those, who either perished or were saved at the day of the Last Judgment, for before this happened, the Last Judgment could not be executed, by reason that so long as the evil retained goods and truths, they were conjoined with the angels of the lowest heaven as to externals, and nevertheless they were to be separated; and this is what was foretold by the Lord, (Matthew 13:24-30, 38-40), which may be seen explained above, (324, 329, 343, 346, 398). From these considerations it may be seen what is signified in the spiritual sense by "he that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is just, let him be just still; and he that is holy, let him be holy still." The following passage in Daniel has a like signification:
Go, Daniel; for the words are closed up and sealed to the time of the end. Many shall be purified and cleansed; they shall do wickedly; and none of the wicked shall understand; but the wise shall understand, (Daniel 12:9-10).
948. (Vers. 11.) "Injustus injustus fiat adhuc, at sordidus sordescat adhuc, et justus justificetur adhuc, et sanctus sanctificetur adhuc," significat statum omnium in particulari post mortem, et ante ejus judicium, et in communi ante Ultimum Judicium; quod illis qui in malis sunt auferentur bona, et qui in falsis auferentur vera; ac vicissim quod illis qui in bonis sunt auferentur mala, et qui in veris auferentur falsa. - Per "injustum" significatur qui in malis est, et per Justum" qui in bonis (668); per "sordidum" aut immundum significatur qui in falsis (702, 708, 924), et per "sanctum" significatur qui in veris (173, 586, 666, 852); inde sequitur quod per "injustus injustus fiat adhuc" significetur quod qui in malis est adhuc plus in malis erit, et per "sordidus sordescat adhuc" significetur quod qui in falsis est adhuc plus in falsis erit; et vicissim, quod per "justus justificetur adhuc" significetur quod qui in bonis est adhuc plus in bonis erit, et per "sanctus sanctificetur adhuc" significetur quod qui in veris est adhuc plus in veris erit, Quod autem significetur quod qui in malis sunt auferentur bona, et qui in falsis auferentur vera, et vicissim quod qui in bonis sunt auferentur mala, et qui in veris auferentur falsa, est quia quantum alicui qui in malis est auferuntur bona tantum plus in malis est, et quantum alicui qui in falsis est auferuntur vera tantum plus in falsis est; ac vicissim, quantum alicui qui in bonis est auferuntur mala tantum plus in bonis est, et quantum alicui qui in veris est auferuntur falsa tantum plus in veris est. Hoc aut illud fit omnibus post mortem, sic enim praeparantur mali ad Infernum, et boni ad Caelum; non enim potest malus secum ferre ad Infernum bona et vera, nec potest bonus secum ferre in Caelum mala et falsa, sic enim confunderetur et Caelum et Infernum. Sed probe sciendum est quod intelligantur interius mali, ac interius boni; possunt enim interius mali exterius boni esse, agere enim possunt et loqui sicut boni, ut faciunt hypocritae, et possunt interius boni quandoque exterius mali esse, possunt enim exterius agere mala et loqui falsa, sed usque paenitentiam agunt, et in veris volunt informari: hoc idem est quod Dominus dicit,
"Habenti omni dabitur ut abundet; ab eo autem qui non habet, etiam quod habet auferetur," (Matthaeus 13:12; 25:29; Marcus 4:25; Luca 8:18; 19:26).
Ita fit omnibus post mortem ante judicium super illos; etiam factum est in communi cum illis qui die Ultimi Judicii vel perierunt vel salvati sunt; nam antequam hoc factum est, non potuit Ultimum Judicium fieri, ex causa quia quamdiu mali retinuerunt bona et vera conjuncti fuerunt cum angelis ultimi Caeli quoad externa, et tamen separandi erant; et hoc est quod praedictum est a Domino, (Matthaeus 13:24-30 et 38-40, quae explicata videantur supra, 324, 329, 343, 346, 398). Ex his videri potest, quid in Sensu spirituali significatur per "injustus injustus fiat adhuc, et sordidus sordescat adhuc, et justus justificetur adhuc, et sanctus sanctificetur adhuc." Similia significantur per haec apud Danielem:
"Abi Daniel, quia occlusa et obsignata verba usque ad tempus finis: purgabuntur et mundabuntur multi, impie agent, nec intelligent ulli impii, intelligentes tamen intelligent," (12:9-10).