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1228. And I fell down before his feet to adore him.- That this signifies perception from him of the Divine, to which belongs adoration, is evident from the signification of falling down before the feet and adoring, as denoting to acknowledge, confess, and worship the Divine, concerning which see above (n. 805, 821, 1206). That it is only perception of the Divine from him is evident from his saying that he is not to be adored, because he is merely an angel, and a servant of the Lord, even in like manner as men are; but the case is this, that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine, and so causes them to speak. The angel who is sent does not speak from himself, but from the Lord; but as soon as he has spoken, he returns to himself, and then knows that he is only an angel. Thus the Word was written from the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, therefore also the angels are called by them Jehovah; and some were adored so long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. It is evident from these things what the above words signify.
[2] 8. Because Divine Love and Divine Wisdom belong to the Lord, therefore Divine Omnipresence and Divine Omniscience, proceeding from both of them, belong to Him; the former proceeding principally from Divine Love, the latter principally from Divine Wisdom.
Love and wisdom in the Lord are not two but one; and this one is the Divine Love, which before the angels of heaven appears as the Sun. But the love and wisdom proceeding from the Lord as the Sun appear as two distinct things, the love as heat, the wisdom as light; but both, in virtue of their origin from the Sun, act as one. They are, however, separated with the angels of heaven, and with the men of the Church. Some, who receive love, which is heat, more than wisdom, which is light, are called celestial angels and men; and others, who receive wisdom, which is light, more than love, which is heat, are called spiritual angels and men. These points may be illustrated by the sun of the world, in which fire and the source of light are one thing - this one thing being the fiery property of the sun. From this sun proceed heat and light, which appear as two distinct things, but still, in virtue of their origin, act as one; this oneness of action being evident on the earth in the seasons of spring and summer. They become, however, two distinct things, according to the position of the earth with regard to the sun, and thus also according to direct or oblique reception. This correspondence may serve as an illustration.
[3] The case is similar with omnipresence and omniscience; they are one in the Lord, but still they proceed from Him as two distinct attributes; the former having reference to love, and the latter to wisdom; or, what is the same thing, the former referring to good, and the latter to truth, because all good originates in love, and all truth in wisdom. The reason why the Lord's omnipresence refers to love and good is, that the Lord is present with man in the good of his love; and the reason why His omniscience refers to wisdom and truth is, that from the good of man the Lord is omnipresent in the truths of his understanding; and this omnipresence is called omniscience. The case is the same with all men generally, as it is with each man individually.
1228. Verse 10. And I fell down before his feet to adore him signifies perception from him of the Divine, to which adoration belongs. This is evident from the signification of "to fall down before the feet" and "to adore," as being to acknowledge, confess, and worship the Divine (See n. 805, 821, 1206). From his saying that he must not be adored because he is only an angel, who is a servant of the Lord the same as men are, it is evident that merely a perception from him of the Divine is meant. But the essence of the matter is that when the Lord sends angels to men, as He did to the prophets, He fills them with His Divine and thus moves them to speak. Then the angel that is sent speaks from the Lord and not from himself; but as soon as he has spoken he returns into himself and then knows that he is only an angel. Thus the Word was written by the Lord by means of angels, and thus the Lord spoke with the ancients, as with Abraham, with Hagar his handmaid, with Gideon, and in general with the prophets, and this is why the prophets called the angels Jehovah, and some of them were adored as long as they were filled with the Divine. This presence of the Lord is the same as the presence of the Holy Spirit. This makes clear what is signified by these words.
(Continuation)
[2] 8. As the Lord has the Divine love and the Divine wisdom, so from these He has Divine omnipresence and Divine omniscience, but omnipresence is chiefly from the Divine love, and omniscience is chiefly from the Divine wisdom. Love and wisdom in the Lord are not two but one, and this one is the Divine love, which appears before the angels of heaven as a sun. But when love and wisdom proceed from the Lord as a sun they appear as two distinct things, love appearing as heat, and wisdom as light. These from their origin from the sun act wholly as one; but with the angels of heaven and with the men of the church they are separated, some receiving more of love which is heat than of wisdom which is light, and these are called celestial angels and men; while others receive more of wisdom which is light than of love which is heat, and these are called spiritual angels and men. An illustration of this can be found in the sun of the world. In that sun fire and the origin of light are wholly one, and this one is the fiery element in that sun. From this the heat and light proceed together, but they appear as two distinct things, although from their origin they act as one. That one appears on the earth in the spring and summer seasons, yet they are two distinct things according to the turning of the earth towards the sun, and thus according as the reception is direct or oblique. This correspondence may serve as an illustration.
[3] It is similar with omnipresence and omniscience. In the Lord these are one; and yet they proceed from Him as two distinct attributes; for omnipresence has relation to love, and omniscience to wisdom; or what is the same, omnipresence has relation to good, and omniscience to truth, since all good is of love and all truth is of wisdom. The Lord's omnipresence has relation to love and to good because the Lord is present with man in the good of his love; and omniscience has relation to wisdom and to truth because from man's good of love the Lord is omnipresent in the truths of his understanding, and this omnipresence is called omniscience. As this is true individually of one man so it is true in general of all.
1228. (Vers. 10.) "Et procidi ante pedes ejus adorare illum." - Quod significet ex illo perceptionem Divini, cui adoratio, constat ex significatione "procidere ante pedes" et "adorare", quod sit agnoscere, confiteri et colere Divinum (da qua (supra), n. 805(a), 821(a), 1206); quod sit modo perceptio Divini ex eo, patet ex dictis ejus quod non adorandus sit, quia est modo angelus, qui est similiter servus Domini quemadmodum sunt homines. Sed res in se talis est, quod Dominus cum mittit angelos ad homines, ut fecit ad prophetas, impleat illos Divino suo, et sic ferat illos ad loquendum: angelus, qui missus est, tunc non loquitur ex se, sed ex Domino; verum ut primum elocutus est, redit in se et cognoscit quod solum angelus sit. Ita a Domino mediis angelis conscriptum est Verbum, ac ita Dominus cum antiquis locutus est, ut cum Abrahamo, Hagare ancilla ejus, cum Guideone, et in genere cum prophetis; quare etiam angeli ab illis vocati sunt Jehovah, et quidam adorati quamdiu impleti fuerunt Divino: haec praesentia Domini est eadem cum praesentia Spiritus sancti. Ex his patet quid per illa verba significatur.
[2] (Continuatio (de Omnipraesentia et de Omniscientia).)
(8.) Quoniam Domino est Divinus Amor et Divina Sapientia, ideo Ipsi est Divina omnipraesentia et Divina omniscientia ex utroque, sed omnipraesentia principaliter est ex Divino Amore, ac omniscientia principaliter ex Divina Sapientia.- Amor et Sapientia in Domino non sunt duo sed unum, et hoc unum est Divinus Amor, qui coram angelis caeli apparet ut Sol: at Amor et Sapientia procedens ex Domino ut Sole, apparent ut duo distincta; Amor apparet ut calo