L46.耶稣在马太福音中说：
天上地上所有的权柄，都赐给我了。所以你们要去，使众民族都作门徒，给他们施洗归于父子圣灵的名。凡我所吩咐你们的，都教训他们遵守；看哪，我就终日与你们同在，直到时代的完结。（马太福音28:18-20）
前面早已说明，被称为“父”的神性与被称为“子”的神性在主里面为一；因此现在要说明，“圣灵”与主是一样的。
主之所以说，他们要奉父、子、圣灵的名受洗，是因为主里面有一个三位一体；事实上，有被称为“父”的神性，被称为“子”的神性人身和被称为“圣灵”的神性发出。被称为“父”的神性和被称为“子”的神性，是起源神性；系圣灵的神性发出是运作神性。从主发出的神性不是别的，正是系祂自己的神性，这一点可见于《神性治理，全能、全在和全知》这本著作；因是这一个需要深入思考的问题。
主里面有一个三位一体，这一点可通过对比一位天使来说明；他拥有一个灵魂，一个身体，以及一个发出（的气场）；从他发出的东西是在他之外的他自己。我被恩准得知关于这种发出（的气场）的许多细节，但这不是阐述这些细节的地方。
凡仰望主的人，死后首先被天使教导：圣灵不是别的，正是主；“发出”和“行进”仅表示通过主与人的同在、照着他对主的接受而启示和教导。因此，死后，大多数人都会打消他们在世上所形成的关于圣灵的观念，并接受这一观念：它就是主通过天使和灵人而与人的同在，人从这种同在并照着它被启示和教导。
此外，在圣言中，经上通常提到两个神性，有时提到三个，然而它们为一；如耶和华和神，耶和华和以色列的圣者，耶和华和雅各的大能者，以及神和羔羊。由于这些为一，所以在其它地方，经上还说，惟独耶和华是神，唯独耶和华是圣的，祂是以色列的圣者，除祂以外，再没有别的。此外，经上有时用羔羊这个名代替神，用神代替羔羊；前者出现在先知书，后者出现在启示录。
马太福音（28:19）中的父、子、圣灵表示独一主，这一点从那里的的前后节经文明显看出来。在前一节，主说：天上地上所有的权柄都赐给我了；在后一节，祂说：看哪，我常与你们同在，直到时代的完结；祂仅指着自己这样说；因此，他以这种方式谈论父，子和圣灵，是为了叫祂的门徒知道，三位一体在祂里面。
为叫人们知道，圣灵不是一个神性，正是主自己，有必要说明在圣言中，“灵”是什么意思。“灵”表示：
⑴总体上人的生命。
⑵由于人的生命照着他的状态而不同，所以“灵”表示人里面生命的不同情感。
⑶还表示重生之人的生命，这生命被称为属灵的生命。
⑷凡“灵”论及主的地方，它都表示祂的神性生命，因而表示主自己。
⑸它尤表祂智慧的生命，这生命被称为神性真理。
⑹通过众先知说圣言的耶和华自己，也就是主。
46. The Holy Spirit Is the Divine Nature That Emanates from the Lord and Is the Lord Himself
Jesus said in Matthew,
All power has been given to me in heaven and on earth. Go forth, therefore, and make disciples of all the nations, baptizing them in the name of the Father, the Son, and the Holy Spirit, teaching them to observe all things that I have commanded you; and behold, I am with you all the days, even to the close of the age. (Matthew 28:18-20)
Up to this point I have shown that the Divine Being called the Father and the Divine Being called the Son are one in the Lord. I therefore need now to show that the Holy Spirit is the same as the Lord.
[2] The reason the Lord said that they were to baptize in the name of the Father, the Son, and the Holy Spirit is that there is a threeness or trinity in the Lord. There is the divine nature that is called the Father, the divine human nature that is called the Son, and the emanating divine nature that is called the Holy Spirit. The divine nature that is the Father and the divine nature that is the Son is the divine nature as the source, while the emanating divine nature that is the Holy Spirit is the divine nature as means.
In the booklets Divine Providence and Omnipotence, Omnipresence, and Omniscience , you will see more on the point that the only divine nature that emanates from the Lord is the divine nature that is he himself-it is a matter that takes more than a few words to explain.
[3] We can illustrate this threeness in the Lord by comparison with angels. They have souls and bodies and also emanations that radiate from them, emanations that are their own selves extending beyond themselves. I have been granted an abundance of knowledge about this emanation, but this is not the place to present it.
[4] After death, everyone who turns to God is first taught by angels that the Holy Spirit is none other than the Lord and that “going forth” and “emanating” is nothing but enlightening and teaching by means of presence, a presence that depends on our acceptance of the Lord. So after death, many people leave behind the concept of the Holy Spirit that they had formed in the world and accept the idea that it is the Lord’s presence with us through angels and spirits, a presence from and by means of which people are enlightened and taught.
[5] Then too, it is common practice in the Word to name two divine beings, sometimes three, who are nevertheless one, such as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, as well as God and the Lamb; and because they are one it says elsewhere that Jehovah alone is God, Jehovah alone is the Holy One and is the Holy One of Israel, and there is no God other than him. Sometimes God is called the Lamb and sometimes the Lamb is called God, the latter in the Book of Revelation and the former in the prophets.
[6] We can see that it is the Lord alone who is meant by “the Father, the Son, and the Holy Spirit” in Matthew 28:19 from what precedes and follows that verse. In the preceding verse the Lord says, “All power has been given to me in heaven and on earth, ” and in the next verse the Lord says, “Behold, I am with you all the days, even to the close of the age.” So he is talking about himself alone, saying this so that they would know that the trinity was in him.
[7] To make it known that the Holy Spirit is no divine thing other than the Lord himself, I need to show what “spirit” means in the Word.
1. “Spirit, ” in a broad sense, refers to an individual’s life.
2. Since our life varies depending on our state, “spirit” means the variable attitude we take toward life.
3. It also means the life of those who have been regenerated, which is called spiritual life.
4. Where “spirit” is used in speaking of the Lord, though, it means his divine life and therefore the Lord himself.
5. Specifically, it means the life his wisdom gives us, which is called divine truth.
6. Jehovah himself-that is, the Lord-spoke the Word through prophets.
46. The Holy Spirit Is the Divinity Emanating from the Lord, and It Is the Lord Himself
Jesus said in Matthew:
All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the completion of the age. (Matthew 28:18-20)
We have already shown that the Divine called the Father and the Divine called the Son are united in the Lord. Now, therefore, we must show that the Holy Spirit is identical with the Lord.
[2] The Lord told His disciples to baptize in the name of the Father, Son and Holy Spirit, because there is a trine or trinity in the Lord. For there is the Divinity called the Father, the Divine humanity called the Son, and the emanating Divinity called the Holy Spirit. The Divine called the Father and the Divinity called the Son are the originating Divinity, and the emanating Divinity called the Holy Spirit is the instrumental Divinity.
That no other Divinity emanates from the Lord than the Divinity which is Himself is something that will be seen in short works to come regarding Divine providence and Divine omnipotence, omnipresence, and omniscience, for it entails a deeper investigation.
[3] That there is a trine in the Lord may be illustrated by comparison with an angel. An angel has a soul and a body, and also something emanating. That which emanates from him is himself beyond his person. (I have been given to know much about this emanation, but this is not the place to present it.)
[4] Everyone who looks to God is, after death, first taught by angels that the Holy Spirit is not someone different from the Lord, and that to emit and emanate means nothing else than to enlighten and teach by His presence, which depends on a person’s reception of the Lord. Most people after death accordingly put away the concept they had formed in the world regarding the Holy Spirit, and accept instead the view that the Holy Spirit is the Lord’s presence in a person by means of angels and spirits, by which and in accordance with which a person is enlightened and taught.
[5] Furthermore, the Word customarily refers to the Divine by two names, and sometimes three, which nevertheless constitute one Divine. So we find, for example, Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, and God and the Lamb. Because these are one and the same, we are also told in other places that Jehovah alone is God, that Jehovah alone is holy, and that He is the Holy One of Israel, and no other besides Him. We find also that instead of God He is sometimes called a Lamb, and instead of a Lamb, sometimes God — the first in the Prophets, the second in the book of Revelation.
[6] That the Lord alone is meant by the Father, Son and Holy Spirit in Matthew 28:19 is apparent from the verses that precede and follow there. In the preceding verse the Lord says, “All authority has been given to Me in heaven and on earth.” And in the following verse He says, “Lo, I am with you always, even to the completion of the age, ” thus speaking of Himself alone. He spoke, therefore, as He did in order that His disciples might know that He had in Him a trinity.
[7] For it to be known that the Holy Spirit is not some other Divinity than the Lord Himself, we must show what is meant in the Word by spirit. By spirit is meant the following:
1. A person’s life in general.
2. Because a person’s life varies in accordance with his state, therefore by spirit is meant the life’s varying affection in a person.
3. It is also the life of a regenerate person, the life called spiritual life.
4. Whenever the term spirit is applied to the Lord, however, it means His Divine life, thus the Lord Himself.
5. In particular it means the life of His wisdom, which is called Divine truth.
6. Jehovah Himself, that is, the Lord, spoke the Word through the prophets.
46. X. THE HOLY SPIRIT IS THE DIVINE PROCEEDING FROM THE LORD, AND THIS IS THE LORD HIMSELF.
Jesus said in Matthew,
All power is given unto me in heaven and on earth.
Go ye therefore, and make disciples of all nations, baptising them into the name of the Father, and of the Son, and of the Holy Spirit;
Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the consummation of the age. Matthew 28:18-20.
It has already been shown that the Divine which is called the Father, and the Divine which is called the Son, are One in the Lord; it will therefore now be shown that the Holy Spirit is the same as the Lord.
[2] The reason why the Lord told the disciples to baptise into the name of the Father, and of the Son, and of the Holy Spirit, is, because there is in the Lord a trine, or trinity; for there is the Divine which is called the Father, the Divine Human which is called the Son, and the Divine Proceeding which is called the Holy Spirit. The Divine which is the Father and the Divine which is the Son is the originating Divine; and the Divine Proceeding which is the Holy Spirit is the operating Divine. There is no other Divine proceeding from the Lord than the Divine which is Himself, as will be seen in the little works on the Divine Providence, Omnipotence, Omnipresence, and Omniscience; for it is a subject requiring deeper consideration.
[3] That there is a trine in the Lord may be illustrated by comparison with an angel; he has a soul, and a body, and also a [sphere] proceeding; and that which proceeds from him is himself outside of him. It has been granted me to know many particulars concerning this proceeding [sphere], but this is not the place to introduce them.
[4] Every one who looks to God is, after death, first instructed by angels that the Holy Spirit is no other than the Lord; and that going forth and proceeding mean nothing else than enlightenment and instruction through the presence of the Lord with man according to his reception of Him. Consequently most persons after death put away the idea concerning the Holy Spirit which they had formed in the world, and receive the idea that it is the Lord's presence with man, through angels and spirits, from which and according to which man is enlightened and taught.
[5] Moreover, it is customary in the Word to mention two Divines, and sometimes three, which yet are one; as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, also God and the Lamb. As these are One, it is also said in other places that Jehovah alone is God, that Jehovah alone is Holy, that He is the Holy One of Israel, and that there is none besides Him. Further, the name Lamb is sometimes used for God, and God for the Lamb; the latter in Revelation and the former in the Prophets.
[6] That it is the Lord alone who is meant by Father, Son, and Holy Spirit in Matthew 28:19, is evident from the verses which there precede and follow. In the preceding verse the Lord says: All power is given unto me in heaven and on earth; and in the verse following: Lo, I am with alway, even unto the consummation of the age. Thus he speaks of Himself alone; and therefore He used these words that the disciples might know that the Trinity is in Him.
[7] In order that it may be known that the Holy Spirit is not another Divine distinct from the Lord it will be shown what is meant in the Word by Spirit. By Spirit is meant,
1. The life of man in general.
2. As the life of man is varied according to his state, therefore by spirit is meant the varying affection of life with man.
3. It means also the life of the regenerate man, which is called spiritual life.
4. But where Spirit is mentioned in reference to the Lord, it means His Divine Life, and consequently the Lord Himself.
5. In particular it means the Life of His Wisdom, which is called Divine Truth.
6. Jehovah Himself, that is, the Lord, spoke the Word through the Prophets.
46. THE HOLY SPIRIT IS THE DIVINE PROCEEDING FROM, THE LORD, AND THIS IS THE LORD HIMSELF.
Jesus has said in Matthew:
All power [potestas] is given unto Me in heaven and on earth; go ye therefore and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you; and lo I am with you all the days even to the consummation of the age (Matthew 28:18-20).
It has already been shown that the Divine called "the Father," and the Divine called "the Son," are a one in the Lord; and it shall now be shown that "the Holy Spirit" is the same as the Lord.
[2] The reason why the Lord said that they were to baptize into the name of the Father and of the Son and of the Holy Spirit, is that there is in the Lord a trine or trinity; for there is the Divine called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit. The Divine called the Father, and the Divine called the Son, are the Divine ex Quo; 1and the proceeding Divine is the Divine per Quod. 2That the Divine which proceeds from the Lord is no other than the Divine which is Himself, will be seen in the treatises on the Divine Providence, Omnipotence, Omnipresence, and Omniscience; 3for it is a matter of deep investigation.
[3] That there is a trine in the Lord may be illustrated by comparison with an angel, who has a soul and a body, and also a proceeding. That which proceeds from him is himself outside of him. I have been permitted to learn many things about this proceeding, but this is not the place to present them.
[4] After death the first thing the angels teach every man who looks to God is that the Holy Spirit is not any other than the Lord; and that "to go forth" and "to proceed" is nothing else than to enlighten and teach by the presence, which is according to the reception, of the Lord. The result is that after death very many people put away the idea they had formed in this world about the Holy Spirit, and receive the idea that it is the Lord's presence with man through angels and spirits, by and according to which the man is enlightened and taught.
[5] Moreover, it is usual in the Word to name two Divines, and sometimes three, which yet are one; as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, and also God and the Lamb. And as these are one, it is said in other places, Jehovah alone is God, Jehovah alone is holy, and He is the Holy One of Israel, and there is none besides Him; and also instead of God it is sometimes said the Lamb, and instead of the Lamb, God; this is done in the Revelation; the other expressions occur in the Prophets.
[6] That it is the Lord only who is meant by the Father, Son, and Holy Spirit in Matthew 28:19 is evident from what there precedes and what follows. In the preceding verse the Lord says, "All power is given unto Me in heaven and on earth," and in the following verse He says, "Lo, I am with you all the days, even to the consummation of the age;" thus He speaks of Himself only, so that He spoke in that manner [about the Father, Son, and Holy Spirit] to make His disciples aware that there is a trinity in Him.
[7] In order that it may be known that the Holy Spirit is not a Divine other than the Lord Himself, it shall be shown what is meant by "spirit" in the Word. By "spirit" is meant, i. Man's life in general. ii. As man's life varies according to his state, by "spirit" is meant the varying affection of life in man. iii. Also the life of one who is regenerate, which is called spiritual life. iv. But where "spirit" is said of the Lord, His Divine life is meant, thus the Lord Himself. v. Specifically, the life of His wisdom, which is called the Divine truth. vi. Jehovah Himself, that is, the Lord, spoke the Word through the prophets.
Footnotes:
1. Literally, the Divine from which; that is, the Divine which is the source. [Tr.]
2. Literally, the Divine by means of which; that is, the Divine which is the instrument or executive agency. [Tr.]
3. Although the treatise here named was never published as a separate work, the subjects of it are specially treated of in the first chapter of the True Christian Religion. See also the references to the same subjects in this present work (65), in the Doctrine of the Holy Scripture 32, and in the Angelic Wisdom concerning the Divine Love and the Divine Wisdom 9. [Tr.]
46. (X.) QUOD SPIRITUS SANCTUS SIT DIVINUM PROCEDENS A DOMINO, ET QUOD ILLUD SIT IPSE DOMINUS.
Dixit Jesus apud Matthaeum,
"Data est Mihi omnis potestas in caelo et in terra: euntes ergo discipulos facite omnes gentes, baptizantes eos in nomen Patris, et Filii, et Spiritus Sancti; docentes eos servare omnia quaecunque mandavi vobis: et ecce Ego vobiscum sum omnibus diebus usque ad consummationem saeculi" (Matthaeum 28:18-20).
Antehac ostensum est, quod Divinum quod Pater vocatur, et Divinum quod Filius, in Domino sint unum; ostendetur itaque nunc, quod Spiritus Sanctus sit idem cum Domino.
[2] Quod Dominus dixerit, quod "baptizarent in nomen Patris, Filii et Spiritus Sancti," est quia trinum seu trinitas est in Domino; est enim Divinum quod Pater vocatur, est Divinum Humanum quod Filius, et Divinum Procedens quod Spiritus Sanctus: Divinum quod Pater, et Divinum quod Filius, est Divinum ex quo; ac Divinum Procedens, quod Spiritus Sanctus, est Divinum per quod. Quod non aliud Divinum sit quod procedit a Domino, quam Divinum quod est Ipse, in opusculis De Divina Providentia, Omnipotentia, Omnipraesentia et Omniscientia, videbitur; est enim altioris indaginis.
[3] Quod trinum sit in Domino, illustrari potest per comparationem cum angelo: huic est anima et corpus, et quoque procedens; quod procedit ex illo, est ipse extra illum: de hoc procedente datum est scire multa, sed non hujus loci est, illa adducere.
[4] Quisque homo qui spectat ad Deum, post mortem ab angelis primum docetur quod Spiritus Sanctus non alius sit a Domino, et quod "exire" et "procedere" non aliud sit quam illustrare et docere per praesentiam, quae est secundum receptionem Domini; unde plerique post mortem exuunt ideam in mundo conceptam de Spiritu Sancto, et recipiunt ideam quod sit Domini praesentia apud hominem per angelos et spiritus, ex qua et secundum quam homo illustratur et docetur.
[5] Praeterea solenne est in Verbo, nominare duo Divina, et quandoque tria, quae tamen unum sunt; ut "Jehovah et Deus," "Jehovah et Sanctus Israelis," "Jehovah et Potens Jacobi," tum "Deus et Agnus;" quae quia unum sunt, etiam in aliis locis dicitur, "Jehovah solus est Deus," "Jehovah solus est sanctus," et Ille "Sanctus Israelis," et "non praeter Ipsum:" tum quod pro Deo nunc dicatur "Agnus," et pro Agno "Deus:" hoc in Apocalypsi, illud in Prophetis.
[6] Quod sit Dominus solus, qui intelligitur per "Patrem, Filium et Spiritum Sanctum" (Matthaeum 28:19), patet a praecedentibus et sequentibus ibi: in praecedente versu dicit Dominus, "Data est Mihi omnis potestas in caelo et in terra;" et in sequente versu dicit Dominus, "Ecce Ego vobiscum sum omnibus diebus, usque ad consummationem saeculi," ita de Se solo: quare illud dixit, ut scirent quod in Ipso sit trinitas.
[7] Ut sciatur quod Spiritus Sanctus non sit aliud Divinum quam Ipse Dominus, ostendetur quid in Verbo intelligitur per "spiritum." Per "spiritum" intelligitur
(i.) Vita hominis in communi.
(ii.) Quia vita hominis est varia secundum status ejus, ideo per "spiritum intelligitur varia affectio vitae apud hominem.
(iii.) Tum vita regenerati, quae vocatur vita spiritualis.
(iv.) Ubi autem dicitur "Spiritus" de Domino, intelligitur Divina Ipsius vita, ita Ipse Dominus.
(v.) In specie vita sapientiae Ipsius, quae vocatur Divina veritas.
(vi.) Quod Ipse Jehovah, hoc est, Dominus, locutus sit Verbum per Prophetas.