----中文待译----
183. These things saith he that hath the seven spirits of God. That this signifies the Lord from whom come all the truths of heaven and of the church is evident from the fact that it is the Son of man who says these things, and also those which are addressed to the angels of the other churches; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63, 151). By the seven spirits of God are meant all the truths of heaven and of the church, because the Spirit of God in the Word signifies the Divine truth proceeding from the Lord. In many passages in the Word mention is made of spirit, and this, when said of man, signifies Divine truth received in his life, thus his spiritual life; but when said of the Lord it signifies the Divine which proceeds from Him, which in general terms is called Divine truth. But because few at this day know what is meant by spirit in the Word, I desire first to show from quotations, that spirit, when said of man, signifies Divine truth received in the life, thus his spiritual life. Now as these two things, the good of love and the truth of faith, constitute the spiritual life of man, therefore, in several passages in the Word, mention is made of heart and spirit, and also of heart and soul; by heart is signified the good of love, and by spirit the truth of faith; the latter is also signified by soul, for by this term in the Word is meant man's spirit.
That by spirit, when said of man, is signified truth received in the life, is evident from the following passages.
[2] In Ezekiel:
"Make you a new heart and a new spirit; why will ye die, O house of Israel?" (18:31).
In the same:
"A new heart will I give you, and a new spirit will I give in the midst of you" (36:26).
In David:
"Create in me a clean heart, O God, and renew a firm spirit within me. The sacrifices of God are a broken spirit: a broken and contrite heart God does not despise" (Psalms 51:10, 17).
In these passages heart signifies the good of love, and spirit the truth of faith, from which man has spiritual life; for there are two things that constitute man's life, good and truth; these his spiritual life.
[3] Because heart signifies good, and spirit truth, when both are received in the life, therefore heart, in the opposite sense, signifies evil, and spirit falsity; for most expressions in the Word have also an opposite sense. Heart and spirit are used in this sense in the following passages in David:
"A generation that sets not their heart aright, and whose spirit is not steadfast with God" (Psalms 78:8).
In Ezekiel:
"Every heart shall melt, and every spirit shall faint" (21:7).
In Moses:
"Jehovah hath made heavy the spirit of the king of Heshbon, and hath hardened his heart" (Deuteronomy 2:30).
In Isaiah:
"Conceive chaff, bring forth stubble; fire shall devour your spirit" (33:11).
In Ezekiel:
"Woe unto the foolish prophets, who go away after their own spirit" (13:3).
In the same:
"That which ascendeth upon your spirit shall never come to pass" (20:32).
[4] From these considerations it is evident, that the whole of man's life is meant by heart and spirit; and because his whole life has reference to these two, namely, to good and truth, and, in the spiritual sense, to love and faith, therefore, by heart and spirit those two lives are meant. This is also why heart and spirit signify man's will and understanding, because these two faculties constitute his life; for a man has no life but in those faculties; the reason is, that the will is the receptacle of good and its love, or of evil and its love, and the understanding is the receptacle of truth and its faith, or of falsity and its faith, and, as has been said, all things in man have reference to good and truth or to evil and falsity, and, in the spiritual sense, to love and faith (see The Doctrine of the New Jerusalem 28-35). The reason why by spirit, when said of man, is signified truth or falsity, and hence his life from the one or the other is, that by spirit is properly meant the spirit which is in man, and which thinks, and this it does either from truths or from falsities. But, as said above, the two things that constitute man's life are understanding and will. The life of the understanding is to think from either truths or falsities, and the life of the will is to affect, or inflame with love, those things which the understanding thinks. These two lives of a man's spirit correspond to the two lives of his body, which are the life of the respiration of the lungs and the life of the pulse of the heart; man's spirit is united to the body by this correspondence (as may be seen above, n. 167, and in the work, Heaven and Hell 446, 447).
[5] Because of this correspondence, the spirit is so named from a term which, in the original, and in several other languages, signifies wind; therefore to expire is frequently expressed in the Word by giving up the spirit. Thus in David:
"I have taken away their spirit, he has expired" (Psalms 104:29).
In Ezekiel:
The Lord Jehovih said to the dry bones, "Behold, I bring spirit into you, that ye may live: and the Lord Jehovih said, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again" (37:5, 9, 10).
In the Apocalypse:
"The two witnesses were slain by the beast that came up out of the abyss, but after three days and a half the spirit of life from God entered into them, and they stood upon their feet" (11:7, 11).
In Luke:
Jesus, taking the hand of the dead maid, "cried, saying, Maid, arise; and her spirit came again, and she arose straightway" (8:54, 55).
[6] When these passages are understood it will be evident what is signified by spirit when said of man, in numerous places in the Word, from which the following only shall be adduced; as in John:
"Except anyone be born of water and of the spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit" (3:5, 8).
In the same:
The Lord breathed on the disciples, and said, "Receive ye the Holy Spirit" (20:21, 22).
In the Book of Genesis:
"Jehovah breathed into man's nostrils the breath of lives" (2:7);
besides other places.
[7] That spirit, in the spiritual sense, signifies truth, and man's life thence derived, which is intelligence, is quite clear from the following passages. In John:
"The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (4:23).
In Daniel:
"In him was an excellent spirit of knowledge and understanding. I have heard concerning thee that the spirit of God is in thee, and that light and understanding and excellent wisdom are found in thee" (5:12, 14).
In Moses:
"Thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom" (Exodus 28:3).
In Luke:
John "grew, and waxed strong in spirit" (1:80).
And concerning the Lord,
Jesus "the child grew, and waxed strong in spirit, and was filled with wisdom" (2:40).
[8] When it is known what is signified by the term spirit when used in reference to man, its meaning may be known when said of Jehovah, or the Lord, to whom are attributed all the things which a man has, face, eyes, ears, arms, hands, as also heart and soul, thus also spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the Holy Spirit, by which is meant Divine truth proceeding from the Lord, as is evident from many passages in the Word.
The reason why Divine truth proceeding from the Lord is the spirit of God is, that all the life which men possess is therefrom, as also the heavenly life of those who receive that Divine truth in faith and life. That this is the spirit of God, the Lord himself teaches in John:
"The words that I speak unto you, they are spirit, and they are life" (6:63).
In Isaiah:
"There shall go forth a rod out of the stem of Jesse: the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might" (11:1, 2).
Again:
"I have put my spirit upon him: he shall bring forth judgment to the nations" (42:1).
Again:
"When [the enemy] shall come like a river, the spirit of Jehovah shall lift up a standard against him" (59:19).
Again:
"The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach the gospel to the poor" (61:1).
And in John:
"He whom the Father hath sent, speaketh the words of God; for God hath not given the spirit by measure" (3:34);
this is said of the Lord. That the Holy Spirit is Divine truth proceeding from the Lord, is evident in John:
"I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. When he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself, he shall receive of mine and shall show it unto you" (16:7, 13, 14).
[9] That the Comforter, here mentioned, is Divine truth proceeding from the Lord is quite clear; for it is said the Lord himself spoke "the truth" to them, and declared that, when He should go away, He would send the Comforter, the Spirit of Truth, who should guide them into all truth, and that He would not speak from himself but from the Lord. It is here said, he shall receive of mine, because Divine truths proceed from the Lord; and mine is said of what proceeds; for the Lord himself is Divine love, and that which proceeds from Him is Divine truth, thus is His own (see what is said in the work, Heaven and Hell 139, 140, and the preceding numbers, and in The Doctrine of the New Jerusalem 307). That to go forth and to proceed is meant by being sent and sending, may be seen in Arcana Coelestia 2397, 4710, 6831, 10561; in like manner here by I will send Him unto you.
[10] That the Comforter is the Holy Spirit is evident in John:
"The Comforter, the Holy Spirit, he shall teach you all things " (71.) And because Divine truth proceeds from the Lord's Human glorified, and not immediately from His Divine itself, because this was glorified in itself from eternity, it is therefore here said,
"The Holy Spirit was not yet, because Jesus was not yet glorified."
(That to glorify is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by his last temptation and victory on the cross, may be seen in The Doctrine of the New Jerusalem 293-295, 300-306.)
[11] In heaven they greatly wonder that those who form the church do not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when, notwithstanding, the doctrine received in the whole Christian world teaches that, - "As is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet nevertheless there are not two, but one Christ; He is one, not by changing the Divinity into the humanity, but by the Divinity receiving to itself the humanity. He is altogether one, not by a commixing of two natures, but one person alone, because as the body and soul are one man, so God and man is one Christ." This is from the creed of Athanasius.
Now because the Lord's Divine and Human are not two, but one Person alone, and are united as the soul and body, it can be known that the Divine which is called the Holy Spirit goes forth and proceeds from His Divine by means of the Human, thus from the Divine Human; for nothing whatever can proceed from the body except out of the soul by means of the body, because all the life of the body is from its soul. And because, as is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest or least, it follows that the proceeding Divine, which is called the Holy Spirit, proceeds from the Divine itself of the Lord by means of His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and that the Father is in Him and He in the Father (concerning which, see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and consequently believe otherwise, the angels have said is from the fact that they think of the Human of the Lord as separate from His Divine; which nevertheless is contrary to the doctrine that teaches that the Divine and Human of the Lord are not two persons, but one Person alone, and united as soul and body.
That this is in the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But that they have divided the Divine and Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, was because they did not know that when the Lord fully glorified His Human He put off the Human taken from the mother, and put on that from the Father (according to what is shown in The Doctrine of the New Jerusalem 295). That this distinction was also made in a certain council, on account of the Pope, by those who were then present, in order that he might be acknowledged as the Lord's vicar, may be seen in Arcana Coelestia 4738.
[12] That the Spirit of God is Divine truth, and hence spiritual life to the man who receives it, is further evident from the following passages. In Micah:
"I am full of power with the Spirit of Jehovah, and of judgment" (71; and that fire is the good of love, n. 68.)
[13] From these considerations it is now evident what is meant by the words of the Lord to His disciples:
"Going . . . baptize into the name of the Father, and of the Son, and of the Holy Spirit" (28:19).
Here by the Father is meant the Divine itself, by the Son, the Divine Human, and by the Holy Spirit, the proceeding Divine which is Divine truth: thus one Divine, and yet a trinity. That this is the case, the Lord teaches in John:
"From these things ye know" the Father, "and have seen him. He that seeth me seeth the Father. I am in the Father, and the Father in me" (14:7, 9, 10).
[14] Because the proceeding Divine, which is Divine truth, flows into man both immediately and mediately by angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two called Father and Son; but I can assert that no one in heaven knows any other Holy Divine Spirit but the Divine truth proceeding from the Lord. And because the Divine truth is communicated to men also mediately by means of angels, it is therefore said of Jehovah in David,
"Jehovah God maketh his angels spirits" (152).
183. These things saith He that hath the seven spirits of God, signifies the Lord from whom are all the truths of heaven and of the church. This may appear from the fact that it is the Lord who is meant, because it is the Son of man who said these things, as well as those said to the angels of the other churches; and the Son of man is the Lord in respect to the Divine Human (See n. 63, 151). By "the seven spirits of God" all the truths of heaven and of the church are meant, because "the Spirit of God" in the Word signifies Divine truth proceeding from the Lord. "Spirit" is mentioned in many passages in the Word, and "spirit," when used in reference to man, signifies Divine truth received in the life, thus it signifies man's spiritual life; but in reference to the Lord, by "spirit" is meant the Divine that proceeds from Him, which is called by the general term Divine truth. But since few at this day know what is meant by "spirit" in the Word, I will first show by passages from the Word that "spirit," in reference to man, signifies Divine truth received in the life, thus man's spiritual life. But because there are two things that constitute man's spiritual life, namely, the good of love and the truth of faith, in many passages in the Word mention is made of "heart and spirit," and also of "heart and soul;" and by "heart" the good of love is signified, and by "spirit" the truth of faith; the latter is also signified by "soul," for this means in the Word man's spirit.
[2] That "spirit," in reference to man, signifies truth received in the life, is clear from the following passages. In Ezekiel:
Make you a new heart and a new spirit; why will ye die, O house of Israel (Ezekiel 18:31).
In the same:
A new heart will I give you, and a new spirit will I give in the midst of you (Ezekiel 36:26).
And in David:
Create for me a clean heart, O God, and renew a steadfast spirit in the midst of me. The sacrifices of God are a broken spirit; a broken and contrite heart God doth not despise (Psalms 51:10, 17).
In these passages "heart" signifies the good of love, and "spirit" the truth of faith, from which man has spiritual life; for there are two things that make all of man's life, namely, good and truth; these two when united in man make his spiritual life.
[3] As "heart" signifies good, and "spirit" truth, both received in the life, so "heart," in the contrary sense, signifies evil, and "spirit" falsity; for most expressions in the Word have also a contrary sense. In this sense "heart" and "spirit" are mentioned, in David:
A generation that doth not set its heart aright, neither is its spirit steadfast with God (Psalms 78:8).
And in Ezekiel:
Every heart shall melt, and every spirit shall faint (Ezekiel 21:7).
In Moses:
Jehovah hardened the spirit of the king of Heshbon, and confirmed his heart (Deuteronomy 2:30).
In Isaiah:
Conceive chaff, bring forth stubble; your spirit fire shall devour (Isaiah 33:11).
In Ezekiel:
Woe unto the foolish prophets that go away after their own spirit (Ezekiel 13:3).
In the same:
That which ascendeth upon your spirit shall never come to pass (Ezekiel 20:32).
[4] From this it is clear that the whole of man's life is meant by "heart and spirit;" and as his whole life refers itself to these two, namely, to good and truth, and in a spiritual sense to love and faith, so these two lives of man are meant by "heart and spirit." From this also it is that "heart and spirit" signify the will and the understanding of man; since these two faculties in man make all his life; nowhere else than in these has man life; and for the reason that the will is the receptacle of good and its love, or of evil and its love; and the understanding is the receptacle of truth and 1its faith, or of falsity and its faith; and as has been said, all things with man refer themselves to good and truth, or to evil and falsity, and in a spiritual sense to love and faith (See The Doctrine of the New Jerusalem 28-35). In reference to man, "spirit" signifies truth or falsity, and man's life from one or the other; because by "spirit" is meant especially the spirit that is in man and that thinks, and it thinks 2either from truths or from falsities. But as was said just above, there are two things that make the life of man, understanding and will; the life of the understanding is to think either from truths or from falsities, and the life of the will is to affect or inflame with love those things that the understanding thinks. These two lives of man correspond to the two lives of his body, which are the life of the respiration of the lungs, and the life of the pulse of the heart; it is by this correspondence that spirit and body with man are united (See above, n. 167); and in the work on Heaven and Hell 446-447).
[5] Because of this correspondence the word that means spirit in the Hebrew, as well as in many other languages, means wind or breath; so also to expire [to breathe out] is expressed by the term "to give up the spirit [breath, or ghost];" and this also in the Word; as in David:
I gathered in 3their spirit, he expired (Psalms 104:29).
In Ezekiel:
The Lord Jehovih said to the dry bones, Behold I bring spirit into you, that ye may live; and the Lord Jehovih said, From the four winds come, O spirit, and breathe into these slain; and the spirit came into them, and they revived (Ezekiel 37:5, 9-10).
In Revelation:
The two witnesses were slain by the beast that cometh up out of the abyss; but after the three days and a half the spirit of life from God entered into them, so that they stood upon their feet (Revelation 11:7, 11).
In Luke:
Jesus, taking the hand of the dead girl, called, saying, Maiden, arise. Therefore her spirit came again, and she rose up immediately (Luke 8:54-55).
[6] When these passages are understood it can be seen what "spirit" signifies, when predicated of man, in many places in the Word, of which I will cite only these. In John:
Except one be born of water and of the spirit he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the spirit (John 3:5, 8).
The Lord breathed on the disciples, and said, Receive ye the Holy Spirit (John 20:22).
And in the book of Genesis:
Jehovah breathed into man's nostrils the breath of lives (Genesis 2:7);
besides other places.
[7] That "spirit," in the spiritual sense, signifies truth, and man's life therefrom, which is intelligence, is clear from the following passages. In John:
The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth (John 4:23).
In Daniel:
In him was an excellent spirit of knowledge and understanding. I have heard of thee that the spirit of God is in thee, and that light and understanding and excellent wisdom is found in thee (Daniel 5:12, 14).
In Moses:
Thou shalt speak to all the wise in heart, whom I have filled with the spirit of wisdom (Exodus 28:3).
In Luke:
John grew, and waxed strong in spirit (Luke 1:80).
And concerning the Lord:
The child Jesus grew, and waxed strong in spirit, and was filled with wisdom (Luke 2:40).
[8] When it is known what "spirit," in reference to man, signifies, it can be known what it signifies when predicated of Jehovah or the Lord, to whom are attributed all things that a man has, as face, eyes, ears, arms, hands, as also heart and soul, and so also a spirit, which in the Word is called "the Spirit of God," "the Spirit of Jehovah," "the Spirit of His nostrils," "the Spirit of His mouth," "the Spirit of truth," "the Spirit of holiness," and "the Holy Spirit." That "spirit" means Divine truth proceeding from the Lord is plain from many passages in the Word. Divine truth proceeding from the Lord is "the Spirit of God," because from it men have all their life; and those who receive that Divine truth in faith and life have heavenly life. That this is "the Spirit of God" the Lord Himself teaches. In John:
The words that I speak unto you are spirit and are life (John 6:63).
In Isaiah:
There went forth 4a shoot out of the stock of Jesse; the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might (Isaiah 11:1, 2). In the same:
I have given My spirit unto Him: He shall bring forth judgment to the nations (Isaiah 42:1).
In the same:
He shall come like a flood; the spirit of Jehovah shall lift up a standard against Him (Isaiah 59:19).
In the same:
The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach good tidings to the poor (Isaiah 61:1). In John:
He whom the Father hath sent speaketh the words of God, for not by measure hath God given the spirit (John 3:34).
These things are said of the Lord.
[9] That the Holy Spirit is Divine truth proceeding from the Lord can be seen in John:
I tell you the truth; it is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I go away I will send Him unto you. When He, the Spirit of truth, is come, He shall guide you into all truth; He shall not speak from Himself, but He shall take of Mine, and shall declare it unto you (John 16:7, 13, 14).
That "the Comforter (Paraclete)" here is Divine truth proceeding from the Lord is plainly evident, for it is said that the Lord Himself spoke to them the "truth," and that, when He should go away, He would send the Comforter, the "Spirit of truth," who should "guide them into all truth," and that He would "not speak from Himself," but from the Lord. It is said "He shall take of Mine," because Divine truth proceeds from the Lord, and what proceeds is called "Mine;" for the Lord Himself is Divine love; and what proceeds from Him is Divine truth, thus it is His (See in the work on John 14:26).
[10] In the same:
Jesus cried with a great voice, saying, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He saith of the spirit which they that believe on Him were to receive; the Holy Spirit was not yet, because Jesus was not yet glorified (71.) And as Divine truth proceeds from the glorified Human of the Lord and not immediately from the Divine Itself, for this was glorified in Itself from eternity, so it is here said, "the Holy Spirit was not yet, because Jesus was not yet glorified." That to "glorify" is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by His last temptation and victory on the cross, see The Doctrine of the New Jerusalem 293-295, 300-306).
[11] It is greatly wondered at in heaven that the man of the church does not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when yet the doctrine received in the whole Christian world teaches that:
As is the Father so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet they are not two, but one Christ; He is one, but not by changing the Divine into the Human but the Divine took the Human to Itself. He is altogether one, not by a mingling of two natures, but He is a single person, because as body and soul are one man, so God and man is one Christ. (This from the Creed of Athanasius).
Now as the Divine and the Human of the Lord are not two, but a single person, and are united as soul and body, it may be known that the Divine which is called the Holy Spirit goes out and proceeds from His Divine through the Human, thus from the Divine Human; for nothing whatever can go forth from the body except from the soul through the body, since all the life of the body is from its soul. And since "As is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest nor least," it follows that the proceeding Divine, which is called the Holy Spirit proceeds from the Divine Itself of the Lord through His Human, and not from another Divine that is called the Father; for the Lord teaches that the Father and He are one, and that the Father is in Him and He in the Father (See below, n. 200. But the reason why most of those in the Christian world think otherwise in their hearts, and thence believe otherwise, is, the angels said, because they think of the Lord's Human as separate from His Divine, although this is contrary to the doctrine which teaches that the Divine and the Human of the Lord are not two persons, but a single person, united as soul and body. That this should be the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But they have divided the Divine and the Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, because they do not know that when the Lord fully glorified His Human He put off the human from the mother, and put on a Human from the Father (according to what is shown in The Doctrine of the New Jerusalem 295. That this distinction was made in a certain council by those who were there, for the pope's sake, that he might be acknowledged as the Lord's vicar, see Arcana Coelestia 4738).
[12] That the "Spirit of God" is Divine truth, and thence spiritual life to the man who receives it, is further evident from these passages. In Micah:
I am full of power with the spirit of Jehovah and of judgment (71; and that "fire" signifies the good of love, n. 68)
[13] From this it can now be seen what is meant by the words of the Lord to His disciples:
Go ye, baptize into the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19).
Here "the Father" is the Divine Itself, "the Son" is the Divine Human, and "the Holy Spirit" is the proceeding Divine which is Divine truth; thus there is one Divine, and yet there is a trine. That this is so the Lord teaches in John:
Henceforth ye know the Father, and have seen Him. He that seeth Me seeth the Father. I am in the Father, and the Father in Me (John 14:7, 9-10).
[14] Since the proceeding Divine, which is Divine truth, flows in with men immediately, as well as mediately through angels and spirits, it is believed that the Holy Spirit is a third person, distinct from the two called Father and Son. But I can affirm that no one in heaven knows any other Holy Divine than the Divine truth proceeding from the Lord. And since Divine truth is also communicated to men mediately through angels, it is said in David:
Jehovah God maketh His angels spirits (152).
Footnotes:
1. The Latin has "or," but the context requires "and."
2. The Latin for "thinks either" has "either thinks either."
3. For "I gathered in" the Hebrew has "thou gatherest in. "
4. For "there went forth," the Hebrew has, "There shall go forth," as found in Arcana Coelestia 2826 Arcana Coelestia 2826[1-14], 9818; Apocalypse Revealed 46, 962.
183. "Haec dicit habens septem spiritus Dei." - Quod significet Dominum ex quo omnia vera caeli et ecclesiae (ex his constare potest): quod sit Dominus qui intelligitur, est quia est Filius hominis qui haec dixit, ut quoque ad reliquarum Ecclesiarum Angelos, et "Filius hominis" est Dominus quoad Divinum Humanum (videatur supra, n. 63, 151). Per "septem spiritus Dei" intelliguntur omnia vera caeli et ecclesiae, ex causa quia "Spiritus Dei" in Verbo significat Divinum Verum procedens a Domino. Multis in locis in Verbo dicitur "spiritus"; et cum de homine, per "spiritum" significatur Verum Divinum receptum vita, ita ejus vita spiritualis; at cum de Domino, per "Spiritum" intelligitur Divinum quod procedit ab Ipso, quod communi voce vocatur Divinum Verum. Sed quia hodie pauci sunt qui sciunt quid per "spiritum" in Verbo intelligitur, velim primum ex locis inde adductis ostendere quod "spiritus", cum de homine, significet Divinum Verum receptum vita, ita ejus vitam spiritualem. Sed quia duo sunt quae faciunt hominis vitam spiritualem, nempe bonum amoris et verum fidei, ideo pluribus in locis dicitur "cor et spiritus", et quoque "cor et anima", et per "cor" significatur bonum amoris, ac per "spiritum" verum fidei, similiter per "animam" nam per hanc in Verbo intelligitur spiritus ejus.
[2] Quod per spiritum", Cum de homine, verum receptum vita significetur, constat ex sequentibus his locis:
- Apud Ezechielem,
"Facite vobis cor novum et spiritum novum; quare moriemini domus Israelis?", (18:31);
apud eundem,
"Dabo vobis cor novum, et spiritum novum dabo in medio vestri" (36:26);
apud Davidem,
"Cor mundum crea mihi Deus, et spiritum firmum innova in medio mei... Sacrificia Dei spiritus infractus; cor infractum et contritum Deus non spernit" (Psalms 51:12-14, 19 [B.A. 10, 17]);
in his locis "cor" significat bonum amoris, et "spiritus" verum fidei, ex quibus vita spiritualis homini: nam duo sunt quae faciunt omnem vitam hominis, nempe bonum et verum; haec duo unita in homine faciunt vitam ejus spiritualem.
[3] Quoniam "cor" significat bonum, et "spiritus" verum, utrumque receptum vita, ideo "cor" in opposito sensu significat malum, et "spiritus" falsum; nam pleraque in Verbo etiam oppositum sensum habent. In hoc sensu dicuntur "cor" et "spiritus" apud Davidem,
"Generatio non rectum facit cor ejus, nec constans cum Deo est spiritus ejus" (Psalms 78:8);
apud Ezechielem,
"Liquescet omne cor, ... et contrahetur omnis spiritus" (21:12 [B.A. 7]);
apud Mosen,
"Aggravavit Jehovah spiritum regis Chesbonis, ... et obfirmavit cor ejus" (Deuteronomius 2:30);
apud Esaiam,
"Concipite quisquilias, parite stipulam, spiritum Vestrum ignis comedet" (33:11 1
);
apud Ezechielem,
"Vae prophetis stultis qui abeunt post spiritum suum" (13:3);
apud eundem,
"Quod ascendit super spiritum Vestrum, non fiet unquam" (20:32).
[4] Ex his patet quod tota vita hominis intelligatur per "cor et spiritum"; et quia tota vita ejus se refert ad haec bina, nempe ad bonum et verum, et in spirituali sensu ad amorem et fidem, ideo per "cor et spiritum" illae binae vitae hominis intelliguntur. Inde quoque est quod "cor et spiritus" significent voluntatem et intellectum hominis, quoniam hae binae facultates apud hominem faciunt omnem vitam ejus; alibi quam in illis non est vita homini: causa est, quia voluntas est receptaculum boni et ejus amoris aut mali et ejus amoris, ac intellectus est receptaculum, veri 2
et ejus fidei aut falsi et ejus fidei; ac, ut dictum est, omnia apud hominem se referunt ad bonum et verum aut ad malum et falsum, et in spirituali sensu ad amorem et fidem (videatur Doctrina Nova Hierosolymae, n. 28-35). Quod per "spiritum", cum de homine, significetur verum aut falsum, et ex uno aut altero vita ejus, est quia per "spiritum" proprie intelligitur spiritus qui est in homine et cogitat, et is 3
cogitat vel ex veris vel ex falsis. Sed, ut mox supra dictum, sunt duo quae faciunt vitam hominis, intellectus et voluntas; vita intellectus est cogitare ex veris aut falsis, et vita voluntatis est afficere seu incendere amore illa quae intellectus cogitat: hae binae vitae hominis correspondent binis vitis corporis ejus, quae sunt vita respirationis pulmonis, et vita pulsus cordis; per hanc correspondentiam unitus est spiritus corpori apud hominem (videatur supra, n. 167; et in opere De Caelo et Inferno 446, 447);
[5] quia talis correspondentia est, ideo spiritus dicitur a vento tam in lingua originali, quam in pluribus aliis linguis; quare etiam exspirare exprimitur per "emittere spiritum", et hoc quoque in Verbo:
- Ut apud Davidem,
" 4
Collegi spiritum eorum, exspiravit" (Psalms 104:29);
apud Ezechielem,
Dixit Dominus Jehovih ossibus aridis, "Ecce Ego adducens spiritum in vos, ut Vivatis:... et dixit Dominus Jehovih, A quatuor ventis veni spiritus, et inspira in occisos hos;... et Venit in eos spiritus, et revixerunt" (37:5, 9, 10);
in Apocalypsi,
Duo testes occisi a bestia ascendente ex abysso, "sed post tres dies et dimidium spiritus vitae a Deo intravit in illos, ut consisterent super pedes suos" (11:7, 11);
apud Lucam,
Jesus apprehendens manum puellae mortuae", (vocavit,) dicens, Puella surge; reversus itaque est spiritus ejus, et surrexit ex templo" (8:54, 55).
[6] Ex his intellectis constare potest quid per "Spiritum", cum de homine, significatur plurimis in locis in Verbo; ex quibus haec solum velim afferre:
- Apud Johannem,
"Nisi quis fuerit generatus ex aqua et spiritu, non potest introire in regnum Dei... ventus quo vult spirat. et sonum ejus audis, sed nescis unde venit et quo vadit; sic est omnis qui generatus est ex spiritu" (3:5, 8);
apud eundem,
Dominus inspiravit in discipulos, et dixit, "Accipite Spiritum Sanctum" (20:22 5
);
in Libro Genseos,
"Jehovah... inspiravit in nares hominis animam vitarum" (2:7);
praeter alibi.
[7] Quod "spiritus" in spirituali sensu significet verum, ac vitam hominis ex illo, quae est intelligentia, patet manifeste ab his locis:
- Apud Johannem,
"Venit hora et nunc est, quando Veri adoratores adorabunt Patrem in spiritu et veritate" (4:23);
apud Danielem,
"In illo erat spiritus excellens, scientiae et intelligentiae Audivi de te, quod spiritus Dei in te, et lux, et intelligentia et sapientia excellens inveniatur in te" (5:12, 14);
apud Mosen,
"Tu loqueris ad omnes sapientes corde, quos implevi spiritu sapientiae" (Exodus 28:3);
apud Lucam,
Johannes "crevit et corroboratus est spiritu" (1:80 6
);
et de Domino,
Jesus "puer Crevit, et corroboratus est spiritu, et impletus sapientia" (2:40).
[8] Quum notum est quid significat "spiritus" apud hominem, sciri potest quid significat spiritus cum dicitur de Jehovah seu Domino, cui tribuuntur omnia quae homini, sicut facies, oculi, aures, brachia, manus, ut et cor et anima, ita quoque spiritus, qui in Verbo vocatur "Spiritus Dei", "Spiritus Jehovae", "Spiritus narium Ipsius", "Spiritus oris Ipsius", "Spiritus veritatis", "Spiritus sanctitatis", et "Spiritus Sanctus." Quod per illum intelligatur Divinum Verum procedens a Domino, constat ex pluribus locis in Verbo. Causa quod Divinum Verum procedens a Domino sit Spiritus Dei, est quia omnis vita hominibus inde est, ac vita caelestis illis qui Divinum illud Verum fide et vita recipiunt. Quod id sit Spiritus Dei, Dominus Ipse docet:
- Apud Johannem,
"Verba quae Ego loquor vobis, spiritus sunt et Vita sunt" (6:63);
apud Esaiam,
" 7
Exibit Virga de trunco Jischaji:... quiescet super Eo spiritus Jehovae, spiritus sapientiae et intelligentiae, spiritus consilii et virtutis" (11:1, 2);
apud eundem,
"Dedi spiritum meum super Illum, judicium gentibus proleret" (42:1);
apud eundem,
"Venturus sicut flumen, spiritus Jehovae signum inferet in Ipsum" (59:19);
apud eundem,
"Spiritus Domini Jehovih super Me, ideo unxit Me Jehovah ad evangelizandum pauperibus" (61:1);
(et alibi, )
"Quem misit Pater, Verba Dei loquitur; non ex mensura dedit Deus spiritum" (Johannes 3:34);
haec de Domino.
[9] Quod Spiritus Sanctus sit Divinum Verum procedens a Domino, constare potest apud Johannem,
"Ego Veritatem vobis dico, prodest vobis ut Ego abeam; si non abivero, Paracletus non veniet ad Vos; si vero abivero, mittam illum ad vos:... quum venerit ille Spiritus veritatis, ducet vos in omnem veritatem: non loquetur a semet Ipso, ... sed ex meo accipiet et annuntiabit vobis" ( 8
quod "Paracletus" hic sit Divinum Verum procedens a Domino, manifeste patet, nam dicitur quod Ipse Dominus "veritatem" illis dixerit, et cum abiverit, missurus sit Paracletum "Spiritum veritatis", qui ducturus illos "in omnem veritatem", et quod "Ille non loquetur a semet ipso", sed quod a Domino. Dicitur "ex meo accipiet", quia Divinum Verum procedit ex Domino, et procedens dicitur "meum", Ipse enim Dominus est Divinus Amor, et procedens ab Ipso est Divinum Verum, ita est suum (videatur in opere De Caelo et Inferno 139, 140, et antecedentia ibi; et in Doctrina Novae Hierosolymae, n. 307): quod exire et procedere intelligatur per "mitti" et "mittere", videatur in Arcanis Caelestibus (n. 2397, 4710, 6831, 10561); similiter hic per "mittam illum ad vos." Quod Paracletus sit Spiritus Sanctus patet apud Johannem,
"Paracletus Spiritus Sanctus Ille vos docebit omnia" (14:26);
[10] apud eundem,
Jesus magna Voce clamavit, dicens, "Si quis sitiverit, Venito ad Me, et bibito; quisquis credit in Me, sicut dicit Scriptura, flumina e ventre illius fluent aquae viventis; hoc dicit de spiritu quem accepturi credentes in Ipsum: nondum erat Spiritus Sanctus, quia Jesus nondum glorificatus erat" (7:37-39);
quod Spiritus Sanctus sit Divinum Verum procedens a Domino, quod tam immediate ab Ipso quam mediate per angelos et Spiritus influit apud hominem, etiam ex his manifeste patet: dicit enim Dominus primum, quod "qui credit in Ipsum, flumina ex ventre illius fluent aquae viventis", et dein hoc dixit de spiritu quem accepturi; "aqua" enim in spirituali sensu significat verum, et "flumina aquae viventis" Divinum Verum a Domino in copia; simile itaque intelligitur per "spiritum" quem accepturi.
(Quod "aqua" significet verum, et "aqua vivens" Divinum verum, videatur supra, n. 71.) Et quia Divinum Verum procedit ab Humano Domini glorificato, et non immediate ab Ipso Divino Ipsius, quia hoc in Se ab aeterno fuit glorificatum, ideo dicitur, "Nondum erat Spiritus Sanctus quia Jesus nondum glorificatus erat." Quod "glorificare" sit Divinum facere, et quod Dominus Humanum suum plene glorificaverit, hoc est, Divinum fecerit per ultimam suam tentationem et victoriam in cruce, videatur in Doctrina Novae Hierosolymae (n. 293-295, 300-306).
[11] Mirantur in caelo quam maxime quod homo ecclesiae non sciat quod Spiritus Sanctus, qui est Divinum Verum, procedat ab Humano Domini, et non immediate a Divino Ipsius, cum tamen Doctrina recepta in universo Christiano orbe docet,
Sicut Pater etiam Filius est increatus, infinitus, aeternus, omnipotens, Deus, Dominus; nemo Eorum primus et ultimus, nec maximus aut minimus. Christus est Deus et Homo; Deus ex natura Patris, et Homo ex natura Matris: sed tametsi est Deus et Homo, usque tamen non sunt duo, sed est unus Christus; est unus, at non ita quod Divinum sit mutatum in Humanum, sed Divinum recepit ad Se Humanum; est prorsus unus, sed non ita quod binae naturae sint commixtae, sed est unica Persona, quia sicut corpus et anima sunt unus homo ita Deus et Homo est unus Christus. (Haec ex Symbolo Athanasii.)
Quoniam nunc Divinum et Humanum Domini non sunt duo, sed unica Persona, et sunt unita sicut anima et corpus, sciri potest quod Divinum quod vocatur Spiritus Sanctus exeat et procedat ex Divino Ipsius per Humanum, ita ex Divino Humano, nihil enim quicquam procedere potest a corpore nisi quam ex anima per corpus, quoniam omne vitae corporis est ex ejus anima; et quia sicut Pater ita Filius est increatus, infinitus, aeternus, omnipotens, Deus, Dominus, et nemo Eorum primus et ultimus, nec maximus aut minimus, sequitur quod Divinum Procedens, quod vocatur Spiritus Sanctus, procedat ab Ipso Divino Domini per Humanum Ipsius, et non a Divino alio quod Pater vocatur; nam docet Dominus quod Pater et Ipse unum sint, ac Pater in Ipso et Ipse in Patre (de quo videatur infra, n. 200). Sed quod plerique in Christiano orbe aliter corde suo cogitent, et inde aliter credant, dixerunt angeli quod hoc inde sit, quia de Humano Domini separato a Divino Ipsius cogitant, quod tamen est contra Doctrinam, quae docet quod Divinum et Humanum Domini non sint duo sed unica Persona, ac unita sicut anima et corpus. Ut hoc sit in Doctrina totius orbis Christiani, provisum est a Domino, quia hoc essentiale ecclesiae est, et essentiale salutis omnium. Quod autem distinxerint Divinum et Humanum Domini in binas naturas, et dixerint quod Dominus sit Deus ex natura Patris, et Homo ex natura matris, erat ex causa quia non noverunt quod cum Dominus plene glorificavit Humanum suum exuerit humanum ex matre, et induerit Humanum ex Patre (secundum illa quae in Doctrina Novae Hierosolymae, n. 295, ostensa sunt. Quod hoc etiam factum sit in Concilio propter Papam ab illis qui ibi tunc, ut pro Vicario Ipsius agnosci posset, videatur in Arcanis Caelestibus, n. 4738).
[12] Quod "Spiritus Dei" sit Divinum Verum, et inde vita spiritualis homini qui illud recipit, patet adhuc ab his locis:
- Apud Micham,
"Ego impletus sum virtute cum spiritu Jehovae, et judicio" (3:8);
apud Esaiam,
"Effundam aquas super sitientem, et rivulos super aridam, et spiritum meum super semen tuum" (44:3);
apud eundem,
"In die illo erit Jehovah Zebaoth... in spiritum judicii sedenti super judicio, et in fortitudinem illis" (28:5, 6);
apud Ezechielem,
"Ut cognoscatis quod... daturus sim spiritum meum in vobis, ut vivatis" (37 [13,] 14);
apud Joelem,
"Effundam spiritum meum super omnem carnem, ... et super servos et super ancillas" (3 [1,] 2 [B.A. 28, 29]);
in Apocalypsi,
"Testimonium Jesu est spiritus prophetiae" (19:10).
Quia "Spiritus Dei" significat Divinum Verum, ideo vocatur ille
Spiritus oris Jehovae (Psalms 33:6);
"Spiritus labiorum" (Esaias 11:4);
"Halitus Dei" et "spiritus narium" (Threni 4:20; Psalms 18:16 [B.A. 15); Hiob 4:9).
Apud Matthaeum,
Johannes dixit, "Ego vos baptizo aqua in paenitentiam; qui vero post me venturus ille vos baptizabit spiritu sancto et igne" (3:11);
"baptizare" in sensu spirituali significat regenerare; "spiritus sanctus" Divinum Verum; et "ignis" Divinum Bonum.
(Quod "baptizare" significet regenerare, videatur (supra, ) n. 71; et quod "ignis" bonum amoris, n. 68.)
[13] Ex his nunc constare potest quid intelligitur per Domini verba ad discipulos,
"Euntes... baptizate in nomen Patris, Filii et Spiritus Sancti" (Matth. 28:19 9
);
"Pater" ibi est ipsum Divinum, "Filius" est Divinum Humanum, et "Spiritus Sanctus" est Divinum procedens quod est Divinum Verum; ita est unum Divinum, et usque Trinum: quod ita sit, Dominus docet apud Johannem,
"Ex his cognovistis" Patrem "et vidistis Ipsum;... qui Me videt videt Patrem;... Ego in Patre et Pater in Me est" (14:7, 9, 10).
[14] Quoniam Divinum procedens, quod est Divinum Verum, influit apud homines tam immediate quam etiam mediate per angelos et spiritus, ideo creditum est quod Spiritus Sanctus sit tertia Persona distincta a duabus quae Pater et Filius vocantur; sed asseverare possum quod nemo in caelo sciat aliud Sanctum Divinum quam Divinum Verum procedens a Domino; et quia Divinum Verum communicatur hominibus etiam mediate per angelos, ideo dicitur apud Davidem,
"Jehovah Deus... fecit angelos suos spiritus" (Psalm. 104 [1,] 4).
Haec nunc allata sunt ut sciatur quod per "septem spiritus" significentur omnia vera caeli et ecclesiae a Domino.
Quod "septem spiritus" sint omnia vera caeli et ecclesiae, patet evidentius ab his in Apocalypsi,
"Septem lampades ignis ardentes coram throno sunt septem spiritus Dei" (4:5);
et porro,
"In medio seniorum Agnus stans habens cornua septem, et oculos septem, qui sunt septem spiritus Dei emissi in omnem terram" (5:6);
quod. "spiritus" ibi non sint spiritus, patet ex eo, quod "lampades" et "oculi Agni" dicantur spiritus; "lampades" significant Divina vera, et "oculi" intellectum veri, et cum de Domino Divinam Ipsius Sapientiam et Intelligentiam (videatur supra, n. 152).
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