9303.“看哪！我差遣使者在你前面”表主的神性人身。这从“差遣”和“使者”的含义清楚可知：“差遣”当论及主时，是指前往或发出（参看6831节），在此是指使前往；“使者”是指前往或发出的人，因为在原文，“使者”（经上或译为天使）表示那被差遣的人。这就是这个词的起源，“被差遣”的人表示前往或发出的人，这从所引用的圣言经文（6831节）可以看出来。由此明显可知，“耶和华的使者”表示主的神性人身；这人身从为父的耶和华发出。为父的耶和华是指神性之爱的神性良善，也就是存在本身（3704节）；从父发出的，是从那神性良善发出的神性真理，因而是由那神性存在所产生的神性显现；这显现在此由“使者”来表示。在下列经文中也是如此：
祂面前的使者拯救他们；祂以慈爱和怜悯救赎他们；在永恒的一切日子扶持他们，怀抱他们。（以赛亚书63:9）
玛拉基书：
看哪，你们所寻求的主，必忽然来到祂的殿；立约的使者，就是你们所仰慕的，快要来到。（玛拉基书3:1）
“到主的殿”表示到祂的人身那里。主自己教导，这就是祂的殿（马太福音26:61；约翰福音2:19，21-22）。
教会声称，从被称为“圣父、圣子、圣灵”的这三者产生了神性合一，也被称为一位神；圣子从圣父发出，圣灵通过圣子从圣父发出。但这种发出表示什么，尚不得而知。天使对这个问题的观念完全不同于教会中那些思想它的人。原因在于，教会之人的观念基于三位，而天使的观念基于一位。教会之人的观念之所以基于三位，是因为他们将神性分成了三个位格，并赋予每一个以特定的功能。因此，尽管他们的确能声称神是一位，却只能想象通过神秘的合一而构成一体的三位，如他们所说的。他们以这种方式的确能思想有一位神性，但不能思想有一位神；因为在他们的思想中，圣父是神，圣子是神，圣灵也是神。神性合一就是通过协议，因而通过一致达成的统一；但一位神是完全和绝对的一位。
教会成员对一位神持有哪种观念或思维，这在来世是显而易见的，因为每个人带来自己的思维观念。他们的观念或思维是这样，有三位神；然而，他们不敢说复数的“神”（gods），只能说单数的“神”（God）。此外，很少有人通过合一从三位中制造出一位；因为他们以一种方式思想圣父，以另一种方式思想圣子，又以别的方式思想圣灵。这清楚表明教会对最本质的东西，也就是神性本身所持的信仰是何性质。由于在来世，所有人都通过信仰和思维，并爱和情感而结合或分离，所以那些出生在教会之外，并且相信一位神的人就会回避教会里的那些人。他们说，他们信的不是一位神，而是三位神；那些不信人形式的一位神之人根本不信任何神，因为他们想到的是整个宇宙，无穷无尽，因而想的是自然界；他们承认的是这个自然界，而不是神。教会成员在说到圣子从圣父发出，圣灵通过圣子从圣父发出时，被问及他们如何理解“发出”，他们回答说，“发出”是一个与合一有关的术语，并且它把这个谜包裹在自己里面。
但当他们对它的观念和思维被检查时，却发现它们只不过是对一个术语的观念和思维，缺乏任何实质性的内容。但天使对神性、三位一体和发出的观念完全不同于教会成员的观念，因为如前所述，天使的观念和思维基于一位，而教会成员的观念和思维基于三位。天使认为（他们相信自己所认为的），有一位神，祂是主；祂的人身是外在形式的神性本身；来自祂的神圣发出是圣灵；因此，尽管有一个三位一体，但神性本质上是一。
关于天上天使的一个观念可能有助于使这个观点变得容易理解。在那里，一位天使以人的形式显现，但他里面仍有三样构成一体的事物。他有一个内在部分，这部分没有出现在人们眼前；他还有一个外在部分，这部分的确会出现；他还有属于其情感和思维的生命气场，该气场从他直涌到四面八方（参看1048，1053，1316，1504-1519，1695，2489，4464，5179，6206e，7454，8063，8630节）。这三者构成一位天使。不过，天使是有限和受造的，而主是无限和非受造的；由于若不通过有限事物，没有人，甚至没有天使能对无限拥有任何概念，所以才举这样一个例子来说明什么是三位一体；以及有一位神；祂是主，再无别神。另外，还可参看前面所提到的章节（9194，9199节）关于这些问题的说明。
Potts(1905-1910) 9303
9303. Behold I send an angel before thee. That this signifies the Lord as to the Divine Human, is evident from the signification of "sending," when said of the Lord, as being to proceed (see n. 6831), here to cause to proceed; and from the signification of "an angel," as being one who proceeds; for in the original tongue "angel" means one who is sent, which is the derivation of the word; and by "sent" is signified proceeding, as can be seen from the passages cited from the Word in n. 6831. From this it is evident that by "the angel of Jehovah" is meant the Lord as to the Divine Human; for this proceeds from Jehovah as the Father. Jehovah as the Father denotes the Divine good of the Divine love, which is Being itself (n. 3704); and that which proceeds from the Father is the Divine truth from that Divine good, thus the Divine Coming-forth from the Divine Being. This is here signified by the "angel." In like manner in the following passages:
The angel of His faces delivered them; in His love and in His pity He redeemed them; and He took them up, and carried them all the days of eternity (Isa. 63:9). Behold the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant, whom ye desire (Mal. 3:1);
"to the Lord's temple" denotes to His Human. That this is His "temple," the Lord Himself teaches (Matt. 26:61; John 2:19, 21-22). [2] It is said in the church that from the three who are called "Father, Son, and Holy Spirit," there comes forth one Divine, which is also called "one God;" and that from the Father proceeds the Son, and from the Father through the Son proceeds the Holy Spirit; but what this proceeding or going forth means, is as yet unknown. The ideas of the angels on this subject are quite different from those of the men of the church who have thought about it, for the reason that the ideas of the men of the church are founded upon three, but those of the angels upon one. That the ideas of the men of the church are founded upon three, is because they distinguish the Divine into three persons, and attribute to each one special and particular offices. Hence they can indeed say that God is one, but they cannot possibly think otherwise than that there are three, who, by a union which they call mystical, are one. In this way they may indeed be able to think that there is one Divine, but not that there is one God; for in their thought the Father is God, the Son is God, and the Holy Spirit is God. One Divine is one by agreement and thus unanimity; but one God is absolutely one. [3] The kind of idea or thought a man of the church has about the one God, is clearly manifest in the other life, for everyone carries with him the ideas of his thought. The idea or thought of such people is that there are three gods; yet they dare not say "gods," but "God." A few also make one out of three by union; for they think in one way of the Father, in another way of the Son, and in another way of the Holy Spirit. From this has clearly appeared the nature of the faith the church has about the most essential thing of all, which is the Divine Itself; and as in the other life all are conjoined or separated by the thoughts which are of faith, and the affections which are of love, therefore those who have been born outside the church, and have believed in one God, flee from those who are within the church, saying of them that they do not believe in one God, but in three gods; and that those who do not believe in one God under a human form do not believe in any God, because their thought pours itself forth into the universe, without determination, and thus falls down into nature; which they thus acknowledge in the place of God. When asked what they mean by "proceeding," in saying that the Son proceeds from the Father and that the Holy Spirit proceeds from the Father through the Son, they answer that "proceeding" is a term of union, and that it wraps up this mystery within it. But their idea of thought about this, when examined, has been found to be that of a mere word, devoid of reality. [4] But the ideas of the angels about the Divine, the Trinity, and Proceeding, are quite different from the ideas of the men of the church, for the reason, as said above, that the ideas of thought of the angels are founded upon one, whereas the ideas of thought of the men of the church are founded upon three. The angels think (and what they think they believe) that there is one God, and that He is the Lord; that His Human is the Divine Itself in a form; and that the holy proceeding from Him is the Holy Spirit; thus that there is a Trinity, but still it is One. [5] A notion of this is obtained from the idea that exists about the angels in heaven. An angel appears there in the human form, but still there are three things in him that make a one. There is his internal, which does not appear before the eyes; there is the external, which does appear; and there is the sphere of life of his affections and thoughts, which pours out from him to a distance (see n. 1048, 1053, 1316, 1504-1519, 1695, 2489, 4464, 5179, 6206, 7454, 8063, 8630). These three make one angel. But the angels are finite and created, whereas the Lord is infinite and uncreated. And as no man, or even angel, can have any idea about the Infinite except from things finite, therefore such an example may be given in order to illustrate what the Trinity in One is; and that there is one God; and that He is the Lord, and no other. (See further what has been shown on this subject in the passages cited at n. 9194, 9199.)
Elliott(1983-1999) 9303
9303. 'Behold, I send an angel before you' means the Lord's Divine Human. This is clear from the meaning of 'sending', when it refers to the Lord, as going forth, dealt with in 6831, at this point causing to go forth; and from the meaning of 'an angel' as one who goes forth, for the word for 'angel' in the original language means one who has been sent. This is the derivation of the word, and 'one sent' means one going forth, as becomes clear from the places in the Word referred to in 6831. From this it is evident that 'the angel of Jehovah' is used to mean the Lord's Divine Human, for this comes forth from Jehovah as the Father. Jehovah as the Father is the Divine Good of Divine Love, which is Essential Being (Esse), 3704; and He who comes forth from the Father is the Divine Truth emanating from that Divine Good. He is accordingly the Divine Coming-into-Being (Existere) that arises from the Divine Being; and this Coming-into-Being is meant here by 'an angel'. The like occurs in Isaiah,
The angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isa 63:9.
And in Malachi,
Behold, suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Mal 3:1, 2.
'To the Lord's temple' means to His Human. The Lord Himself teaches that this is His temple, in Matthew 26:61, and in John 2:19, 21, 22.
[2] The Church declares that from the three who are named Father, Son, and Holy Spirit exists a Divine Unity, also called One God, and that the Son proceeds from the Father, and the Holy Spirit from the Father through the Son. But what proceeding or going forth means remains unknown. Angels' ideas about this are altogether different from those of people in the Church who have given thought to the matter. The reason for this is that the ideas of people in the Church are based on three, but those of angels on one. And the reason why the ideas of people in the Church are based on three is that they distinguish the Divine [Being] into three separate persons, to each of whom they attribute particular and specific functions. Consequently although they are indeed able to say that God is one, they can conceive only of three made one through mystical union, as they call it. This indeed allows them to conceive of Divine Unity but not of One God, since they have God the Father, God the Son, and God the Holy Spirit in mind. Divine Unity is unity arrived at through agreement and so unanimity; but One God is wholly and completely one.
[3] What kind of idea or way of thinking members of the Church have about one God is perfectly clear in the next life, for each individual person takes his ideas and thoughts with him. In their thinking they envisage three gods, but they dare not to use the word 'gods', only 'God'. Few moreover make one out of three through union; for they think of the Father in one way, of the Son in another, and of the Holy Spirit in yet another. This has shown what kind of belief the Church has regarding the most essential thing of all, namely the Deity Himself. And since the belief and thoughts and the love and affections of all in the next life bring them together or set them apart, those who have been born outside the Church and have believed in one God shy away from those within the Church. They say that those within the Church do not believe in one God but in three gods, and that those who do not believe in one God in human form believe in no God at all, since they think of the whole universe, endless in extent, and so think of the natural order, which they acknowledge in place of God. When members of the Church are asked what they understand by 'proceeding' when they say that the Son proceeds from the Father, and the Holy Spirit from the Father through the Son, they reply that 'proceeding' is a term which has to do with union and is all part of that mystery.
[4] But when their ideas and thoughts about it have been examined, they have proved to be no more than those of a term and nothing of real substance. But angels' ideas about the Godhead, about the Trinity, and about proceeding are altogether different from those of members of the Church, because angels' ideas and thoughts, as stated above, are based on one, whereas those of members of the Church are based on three. Angels think - and what they think they believe - that there is one God and He is the Lord, that His Human is the Deity Himself in outward form, and that the holiness proceeding from Him is the Holy Spirit, thus that though there is a Trinity the Deity is intrinsically One.
[5] An idea concerning the angels in heaven may serve to make this intelligible. An angel there is seen in human form; nevertheless there are three things with him which make one. There is the inward part of him which does not appear before people's eyes, there is the outward part which does appear, and there is the sphere of the life belonging to his affections and thoughts, which flows out far and wide from him, regarding which see 1048, 1053, 1316, 1504-1519, 1695, 2489, 4464, 5179, 6206 (end), 7454, 8063, 8630. These three make one angel. But angels are finite, created beings, whereas the Lord is Infinite and Uncreated; and since no one, not even an angel, can have an idea of the Infinite except from things that are finite, it is permissible to use such an example to shed light on what the Three in One is, on the truth that there is One God, and on the truth that He is the Lord, and no other. See in addition what has been shown already on these matters in the places referred to in 9194 and 9199.
Latin(1748-1756) 9303
9303. `Ecce Ego mitto angelum ante te': quod significet Dominum quoad Divinum Humanum, constat ex significatione `mittere' (o)cum de Domino, quod sit procedere, de qua n. (x)6831, hic facere ut procedat, et ex significatione `angeli' quod sit qui procedit, nam angelus in lingua originali significat missum, inde est ejus vocis derivatio, et per `missum' significatur procedens, ut constare potest ex locis e Verbo n. (x)6831 citatis; inde patet quod per `angelum Jehovae' intelligatur Dominus quoad Divinum Humanum, nam hoc a Jehovah ut Patre procedit; Jehovah ut Pater est Divinum Bonum Divini Amoris, quod est ipsum Esse, n. 3704, et procedens a Patre est Divinum Verum ex Divino illo Bono, ita Existere Divinum ex Esse Divino, hoc significatur hic per `angelum'; similiter apud Esaiam, Angelus facierum Ipsius (x)liberavit illos ob amorem suum, et indulgentiam suam; Hic redemit illos, et (x)assumpsit illos, et portavit illos omnibus diebus aeternitatis, lxiii 9:et apud Malachiam, Ecce subito veniet ad templum Suum Dominus, Quem vos quaeritis, et angelus foederis, quem vos desideratis, iii 1, 2;
{1} ad templum Domini est ad Humanum Suum; quod id templum Ipsius sit, docet Ipse Dominus, apud Matthaeum (x)xxvi 61, et apud Johannem ii 19, 21, 22. [2] In Ecclesia dicitur quod ex tribus qui nominantur Pater, Filius, et Spiritus sanctus, unum Divinum, quod etiam Unus Deus vocatur, (x)existat; et quod a Patre procedat Filius, et a Patre per Filium procedat Spiritus sanctus; sed quid sit procedere seu exire adhuc ignoratur; angelorum ideae de eo prorsus differunt ab ideis hominum Ecclesiae qui de ea re {2} cogitaverunt; causa est quia ideae hominum Ecclesiae fundantur super tribus, sed angelorum super uno; quod ideae hominum Ecclesiae fundentur super tribus, est quia illi Divinum in tres personas distinguunt, et cuique specialia et particularia munia attribuunt; inde est quod quidem dicere possint quod Deus unus sit, sed nusquam cogitare aliter quam quod tres sint, qui per unionem quam mysticam vocant unum sunt; sed sic quidem cogitare possunt quod unum Divinum sit, non autem quod unus Deus sit, in cogitatione enim est Pater Deus, Filius Deus, et Spiritus sanctus Deus; unum Divinum est unum per consensum et sic unanimum, sed unus Deus est prorsus unus. [3] Qualis idea seu qualis cogitatio est {3} homini Ecclesiae de uno Deo, apparet manifeste in altera vita, unusquisque enim cogitationis suae ideas secum fert; idea seu cogitatio eorum est quod tres dii sint sed quod non ausint dicere deos, verum Deum; etiam pauci unum {4} ex tribus faciunt per unionem, aliter enim cogitant de Patre, aliter de Filio, et aliter de Spiritu sancto; inde patuit qualem fidem Ecclesia habet de omnium essentialissimo, quod est ipsum Divinum; et quia cogitationes quae (o)sunt fidei, et affectiones quae (o)sunt amoris, conjungunt et separant omnes in altera vita, ideo illi qui extra Ecclesiam nati fuerunt, et crediderunt in unum Deum, fugiunt illos qui intra Ecclesiam, dicentes quod non credant in unum Deum sed in tres deos; et quod qui non credunt in unum Deum sub Humana forma, in nullum Deum credant, quoniam cogitatio eorum effundit se absque determinatione in universum, et sic labitur in naturam, quam sic loco Dei agnoscunt. Cum quaeritur quid intelligunt per procedere cum dicunt Filium procedere a Patre, et Spiritum sanctum (c)a Patre per Filium, respondent quod procedere sit vox unionis et quod involvat mysterium illud; sed idea cogitationis de eo, cum explorata, non fuit alia quam solius vocis, et nullius rei. [4] Verum angelorum ideae de Divino, de Trino, deque procedere, prorsus differunt ab ideis hominum Ecclesiae, ex causa, ut supra dictum (o)est, quia ideae cogitationis angelorum fundantur super uno, at ideae cogitationis hominum Ecclesiae super tribus; angeli cogitant, et quod cogitant credunt, quod unus Deus sit et Ille Dominus, et quod Humanum {5} sit ipsum Divinum in forma, et quod sanctum procedens ab Ipso sit Spiritus sanctus, ita quod Trinum sit, sed usque Unum. [5] Hoc ad captum sistitur per ideam de angelis in caelo; angelus ibi apparet in forma humana, sed usque sunt tria apud illum quae unum faciunt; est internum ejus, quod non coram oculis apparet: est externum quod apparet, et est sphaera vitae affectionum et cogitationum ejus, quae ab illo ad distantiam exundat, inde qua videatur n. 1048, 1053, 1316, 1504-1519, 1695, 2489, 4464, 5179, 6206 fin., 7454, 8063, 8630;(n) haec tria faciunt unum angelum; sed angeli sunt finiti et creati, Dominus autem Infinitus et Increatus; et quia de Infinito non ab ullo homine, ne quidem ab angelo, aliqua idea potest haberi quam ex finitis, ideo tale exemplum licet sistere ut illustretur quid sit Trinum in Uno, et (x)quod Unus Deus sit, et quod Ille sit Dominus, et non alius. Videantur porro quae de his prius ostensa sunt in locis n. 9194 et (x)9199 citatis. @1 i veniet$ @2 eo$ @3 After Ecclesiae$ @4 After tribus$ @5 i Ipsius$