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 ¹ its 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 ² either 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 ³ their 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 ⁴ a 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 Heaven and Hell 139, 140, and the preceding numbers; and in The Doctrine of the New Jerusalem 307). "Being sent" and "sending" mean proceeding and going forth (See Arcana Coelestia., n. 2397, 4710, 6831, 10561); the same is meant here by "I will send Him to you." That "the Comforter" is the Holy Spirit is evident in John:

The Comforter, the Holy Spirit, He shall teach you all things (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 (John 7:37-39).

It is clear from this that the Holy Spirit is Divine truth, proceeding from the Lord, which flows in with man, both immediately from the Lord Himself and mediately through angels and spirits; for the Lord says first, that "he who believes on Him, out of His belly shall flow rivers of living water," and then that "He spake this of the spirit which they were to receive;" for "water" in the spiritual sense, signifies truth, and "rivers of living water," Divine truth from the Lord in abundance; the like is therefore meant by "the spirit which they were to receive." (That "water" signifies truth," and "living water" Divine truth," see above, n. 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 (Micah 3:8).

And in Isaiah:

I will pour out waters upon him that is thirsty, and streams upon the dry ground, and My spirit upon thy seed (Isaiah 44:3).

In that day shall Jehovah Zebaoth be for a spirit of judgment to him that sitteth in judgment, and for might to them (Isaiah 28:5-6.

In Ezekiel:

And ye shall know that I will put my spirit in you that ye may live (Ezekiel 37:14).

In Joel:

I will pour out My spirit upon all flesh, and upon the menservants and upon the maidservants (Joel 2:28).

In Revelation:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10).

Since the "Spirit of God" signifies Divine truth, it is called:

The spirit of the mouth of Jehovah (Psalms 33:6);

The spirit of His lips (Isaiah 11:4);

The breath of God and the spirit of His nostrils (Lamentations 4:20; Psalms 18:16; Job 4:9).

In Matthew:

John said, I baptize you with water unto repentance; but He that cometh after me, He shall baptize you with the Holy Spirit and with fire (Matthew 3:11).

In the spiritual sense, "to baptize" signifies to regenerate; the "Holy Spirit" is Divine truth, and "fire" Divine good. (That to "baptize" signifies to regenerate, see above, n. 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 (Psalms 104:1, 4).

These passages have been cited that it may be known that "the seven spirits" signify all the truths of heaven and of the church from the Lord. It is made still more manifest that "the seven spirits" are all the truths of heaven and of the church, from these passages in Revelation:

The seven lamps of fire burning before the throne are the seven spirits of God (Revelation 4:5).

And further:

In the midst of the elders a Lamb standing, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth (Revelation 5:6).

It is plain that the spirits here are not spirits, from the fact that the "lamps" and the "eyes of the Lamb" are called spirits. "Lamps" signify Divine truths, and "eyes" the understanding of truth; and when predicated of the Lord, His Divine wisdom and intelligence (See above, n. 152).

脚注:

962. The second account:

Since the Lord has granted me to see marvels that exist in the heavens and beneath the heavens, I am obliged by command to relate something I saw:

I saw a magnificent palace and at its center a large chapel. In the middle of the chapel there was a table of gold on which lay the Word, with two angels standing beside it.

Placed around the table were three rows of chairs. The chairs in the first row were covered with a purple-colored silk cloth, the chairs in the second row with a blue-colored silk cloth, and the chairs in the third row with a white cloth.

Hanging high up over the table from the ceiling I saw a canopy glistening with precious stones, whose radiance shone like that of a rainbow when the sky grows calm after a rain.

Suddenly then I saw, sitting on the chairs, as many of the clergy as there were seats, all attired in the vestments of their priestly office.

On one side there was a vestry where an angel custodian stood, and in it lay a beautiful array of shining vestments.

[2] It was a council convened by the Lord, and I heard a voice from heaven saying, "Deliberate!"

However, they said, "About what?"

They were told, "About the Lord and the Holy Spirit."

But when they began to consider these, they found themselves without enlightenment and therefore prayed for it. And light then shone down from heaven, which illumined first the backs of their heads, next their temples, and finally their faces. With that they began, and as they were commanded, they considered first the Lord.

The first question proposed and discussed was who assumed the humanity in the virgin Mary.

One of the angels standing beside the table on which lay the Word read to them the following verses in Luke:

(The angel said to Mary,) "Behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest?." Then Mary said to the angel, "How can this be, since I do not know a man?" And the angel answered and said..., "The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore... that Holy One who is to be born (from you) will be called the Son of God." (Luke 1:31-32, 34-35)

The angel also read the verses found in Matthew 1:20-25, and with emphasis what is said there in verse 25. ¹

He read in addition more verses from the Gospels, where in respect to His humanity the Lord is called the Son of God, and where from the perspective of His humanity He calls Jehovah His Father. And from the Prophets as well, where it is foretold that Jehovah Himself would come into the world, including among others the following two passages in Isaiah:

It will be said in that day: "Behold, this is our God... This is Jehovah; we have waited for Him; we will exult and rejoice in His salvation." (Isaiah 25:9)

The voice of one crying in the wilderness: "Prepare the way of Jehovah; make straight in the desert a highway for our God... (For) the glory of Jehovah shall be revealed, and all flesh shall see it together... Behold, the Lord Jehovih shall come with might... He will feed His flock like a shepherd. (Isaiah 40:3, 5, 10-11)

[3] The angel said moreover, "Since Jehovah Himself came into the world and assumed human form and by it saved and redeemed men, therefore in the Prophets He is called a Savior and Redeemer." And He read to them then the following passages:

Surely God is in you, and there is no other (God).... Truly You are God, who hide Yourself, O God of Israel, the Savior! (Isaiah 45:14-15)

Am I not Jehovah? And there is no other God besides Me. There is no just God and Savior besides Me. (Isaiah 45:21-22)

...I am Jehovah, and besides Me there is no savior. (Isaiah 43:11)

I am Jehovah your God..., and you shall acknowledge no God but Me; there is also no Savior besides Me. (Hosea 13:4)

...that all flesh may know that I, Jehovah, am your Savior and your Redeemer... (Isaiah 49:26, cf. 60:16)

As for our Redeemer, Jehovah Zebaoth is His name... (Isaiah 47:4)

Their Redeemer is strong; Jehovah Zebaoth is His name. (Jeremiah 50:34)

...O Jehovah, my rock and my Redeemer. (Psalms 19:14)

Thus said Jehovah, your Redeemer, the Holy One of Israel: "I am Jehovah your God...." (Isaiah 48:17, cf. 43:14; 49:7; 54:8)

You, Jehovah, are our Father; our Redeemer from Eternity is Your name. (Isaiah 63:16)

Thus said Jehovah, your Redeemer...: "I am Jehovah, who makes all things, ...all alone, ...by Myself." (Isaiah 44:24)

Thus said Jehovah, the King of Israel, and his Redeemer, Jehovah Zebaoth: "I am the First and I am the Last; besides Me there is no God." (Isaiah 44:6)

Jehovah Zebaoth is His name; and your Redeemer is the Holy One of Israel; He shall be called God of the whole earth. (Isaiah 54:5)

Behold, the days are coming... when I will raise to David a righteous Branch, who shall reign a King... And this is His name...: JEHOVAH OUR RIGHTEOUSNESS. (Jeremiah 23:5-6, cf. 33:15-16)

In that day... Jehovah shall become King over all the earth. In that day there shall be one Jehovah and His name one. (Zechariah 14:8-9)

[4] Having been convinced by all these passages, the clergymen sitting on the chairs unanimously said that Jehovah Himself assumed human form in order to save and redeem men.

But at that a voice was heard from a group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "How can Jehovah, the Father, become a man? Is He not the Creator of the universe?"

Then one of the clergymen sitting on the chairs in the second row turned and said, "Who assumed human form then?"

And from the corner the Roman Catholic responded, "The Son from eternity."

But he received the reply, "Is not the Son from eternity, according to your belief, also the Creator of the universe? And what is a Son or God born from eternity? How can the Divine essence, which is a single entity and indivisible, be divided, and one part of it descend and take on human form, and not at the same time the whole of it?"

[5] A second discussion regarding the Lord considered whether God the Father and the Lord were not thus one, as soul and body are one. The clergymen said that it followed as a consequence, because the father is the origin of the soul. And then one of those who were sitting on the chairs in the third row recited the following from the statement of faith called the Athanasian Creed:

But although (our Lord Jesus Christ, the Son of God) is God and man, nevertheless there are not two Christs but one...; indeed, being completely one... by the unity of His person. For as the soul and the body are one person, so God and man are one Christ.

The clergyman reciting this said that this is the accepted faith throughout the Christian world, accepted also by Roman Catholics. And they all said then, "What need is there of more? God the Father and the Lord are one, as soul and body are one."

Then they said, "This being the case, we see that the Lord's humanity is Divine, because it is Jehovah's humanity. And we see that one must turn to the Lord in His Divine humanity, this being the only way that one can approach the Divine called the Father."

[6] The angel confirmed this conclusion of theirs with still more passages from the Word, which included the following in Isaiah:

...unto us a Child is born, unto us a Son is given... whose name (is) Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (Isaiah 9:6)

Also in Isaiah:

...You are our Father; ...Abraham was ignorant of us, and Israel does not acknowledge us. You, Jehovah, are our Father; Our Redeemer from Everlasting is Your name. (Isaiah 63:16)

And in John:

Jesus... said, "He who believes in Me, believes... in Him who sent Me. And he who sees Me sees Him who sent Me." (John 12:44-45)

Philip said to (Jesus), ."..show us the Father...." Jesus says to him, ."..He who has seen Me has seen the Father; how then can you say, 'Show us the Father'... Do you not believe that I am in the Father, and the Father in Me? ...Believe Me that I am in the Father and the Father in Me...." (John 14:8-11)

And finally the following:

Jesus said..., "I am the way, the truth, and the life. No one comes to the Father except through Me." (John 14:6)

When they heard these passages, the clergymen all said with one heart and mouth that the Lord's humanity is Divine, and that one must turn to Him in order to go to the Father, since Jehovah God, who is the Lord from eternity, by means of that humanity introduced Himself into the world and made Himself visible to the eyes of men and accessible. In like manner He made Himself visible and so accessible in human form to people in ancient times, but did so then by means of an angel.

[7] Following this they next took up a deliberation regarding the Holy Spirit. And they began by determining the idea many of them had of God the Father, Son, and Holy Spirit, namely of God the Father sitting on high, so to speak, having the Son at His right hand, and the two sending out the Holy Spirit to enlighten and instruct mankind.

But then a voice was heard from heaven, saying, "We cannot abide that mental image! Who does not know that Jehovah God is omnipresent? Anyone who knows and acknowledges this must also acknowledge that it is He who enlightens and instructs, and that there is no intermediate God, distinct from Him, and still less distinct from two others, as one person is from another. Rid yourselves, therefore, of your earlier idea, which is an idle one, and accept this one, which is the right one, and you will see the matter clearly."

[8] However, a voice was again heard then from the group of Roman Catholics who had hidden themselves in a corner of the chapel, saying, "What then is the Holy Spirit, which is mentioned in the Word by the Gospels and Paul, by which so many of the learned in the clergy say they are led, especially in our clergy? Who today in the Christian world denies the reality of the Holy Spirit and its operation?"

At that one of the clergymen sitting on the chairs in the second row turned and said, "The Holy Spirit is the Divinity emanating from the Lord Jehovah. You say that the Holy Spirit is a distinct person and a distinct God, yet what is a person that originates and emanates from a person but an operation that originates and emanates? One person cannot originate or emanate from another one by means of another, but an operation can. Or what is a God that originates and emanates from God but a Divinity that originates and emanates? One God cannot originate and emanate from another one by means of another, but a Divinity can. Is not the Divine essence one and indivisible? And because the Divine essence or Divine being is God, is not God one and indivisible?"

[9] Hearing this, the clergymen sitting on the chairs unanimously concluded that the Holy Spirit is not a distinct person or a distinct God, but that it is the holy Divinity originating and emanating from the one and only omnipresent God, who is the Lord.

At that the angels standing beside the golden table on which lay the Word said, "Good! You do not read anywhere in the Old Testament that the prophets were inspired by the Holy Spirit to speak the Word, but that they were inspired by the Lord Jehovah. And where the Holy Spirit is mentioned in the New Testament, it means the emanating Divinity, which is the Divinity that enlightens, instructs, vivifies, reforms and regenerates."

[10] After this the clergymen took up a second discussion of the Holy Spirit, asking from whom the Divinity called the Holy Spirit emanated, whether it did so from the Divine called the Father, or from the Divine human called the Son. And as they were discussing this, a light shone from heaven which enabled them to see that the holy Divinity meant by the Holy Spirit emanates from the Divinity in the Lord by means of His glorified humanity, which is His Divine humanity, comparatively as every activity in the case of a person emanates from the soul by means of the body.

This conclusion one of the angels standing beside the table confirmed from the Word by the following verses:

...He whom (the Father) has sent speaks the words of God, ...God does not give (Him) the Spirit by measure. The Father loves the Son, and has given all things into His hand. (John 3:34-35)

There shall come forth a Rod from the stem of Jesse... The Spirit of Jehovah shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might... (Isaiah 11:1-2)

Also verses saying that Jehovah put His spirit upon Him, and that the spirit of Jehovah was in Him (Isaiah 42:1; 59:19-20; 61:1, Luke 4:18).

When the (Holy Spirit) comes, whom I shall send to you from the Father... (John 15:26)

He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:14-15)

...if I depart, I will send (the Counselor) to you. (John 16:7)

The Counselor is the Holy Spirit (John 14:26).

...the Holy Spirit was not yet, because Jesus was not yet glorified. (John 7:39)

After His glorification Jesus breathed on His disciples and said to them, "Receive the Holy Spirit" (John 20:22).

[11] Since the Lord's Divine operation and His Divine omnipresence are meant by the Holy Spirit, therefore when He spoke to His disciples about the Holy Spirit whom God the Father would send, He also said:

I will not leave you orphans... I am going away and coming back to you. (John 14:18, 28)

And:

At that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)

And just before He departed from the world He said:

Lo, I am with you always, even to the culmination of the age. (Matthew 28:20)

After he read these verses to them, the angel said, "From these and many other passages in the Word, it is apparent that the Divinity called the Holy Spirit emanates from the Divinity in the Lord by means of His Divine humanity."

At that the clergymen sitting on the chairs said, "It is the Divine truth."

[12] Lastly the clergymen formed this declaration, that "from the

deliberations in this council we have clearly seen and so acknowledge as a sacred truth that there is a trinity in our Lord Jesus Christ, namely, an originating Divine called the Father, a Divine humanity that is the Son, and an emanating Divinity that is the Holy Spirit. Thus there is in the church but one God."

[13] After these proceedings in that grand council were concluded, the clergymen stood up, and the angel custodian came from the vestry, bringing for each of those sitting on the chairs shining vestments, which were interwoven here and there with gold threads. And the angel said, "Take these wedding garments."

Then the clergymen were conveyed gloriously into the New Christian Heaven, the heaven with which the Lord's church on earth, the New Jerusalem, will be conjoined.

Revelation 22:21

The grace of our Lord Jesus Christ be with you all.

Amen.

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