3704.“也是以撒的神”表主的神性人身。这从“以撒”的代表清楚可知，“以撒”是指主的神圣理性；由于人身就始于这理性（参看2194节），因而通过它并经由它而存在，故“以撒的神”在此表示主的神性人身。由于天上的每一个事物，人所具有的每一个事物，甚至整个自然界中的每一个事物都涉及良善和真理，所以主的神性也分成了神性良善和神性真理，主的神性良善被称为“父”，主的神性真理被称为“子”。然而，主的神性无非是良善，甚至就是良善本身；神性真理则是主的神性良善在天堂，也就是在天使面前呈为可见的样式。其中的情形就像太阳。就其本质而言，这太阳本身无非是火，我们所看到出自它的光并不在这太阳里面，而是从这太阳发出的。主的神性良善就由这太阳来代表，并且在来世，也是整个天堂的一轮太阳（参看1053，1521，1529-1531，2495，3636，3643节）；而主的神性真理则由光来代表，并且在来世，也是整个天堂的光（参看1053，1521，1529-1530，2776，3138，3195，3222-3223，3339，3341，3636，3643节）。
因此，主本质上无非是神性良善，并且这适用于神性本身和神性人身这两个本质。但神性真理并不在神性良善里面，而是从神性良善发出的，因为如前所述，神性真理是神性良善在天堂呈为可见的样式。由于神性良善呈现出来的形像就是神性真理，所以为了能使人领悟，主的神性就分成了神性良善和神性真理，在圣言中，神性良善就是那被称为“父”的，神性真理则是那被称为“子”的。这就是隐藏在以下事实中的奥秘：主自己在多个场合论到祂的父，仿佛祂是不同的，可以说是另一个人而不是祂自己；而在其它地方，又声称祂与祂自己为一。就内义而言，“父”表良善，并且就至高意义而言，是指主的神性良善，这一事实刚才已经说明（3703节）。“儿子”表真理，“神的儿子”和“人子”表主的神性真理（1729，1733，2159，2803，2813节）。这个问题也可从主用“父”这个名，并称自己为“子”的所有经文清楚看出来。
在旧约中，主不仅被称为“耶和华”（参看1343，1736，2921节），还被称为“父”。这从以下经文明显看出来，以赛亚书：
因有一婴孩为我们而生，有一子赐给我们；政权必担在祂的肩头上；祂名称为奇妙、策士、神、永恒的父、和平的君！（以赛亚书9:6）
由此显而易见，“为我们而生的婴孩”和“赐给我们的子”就是主；因此，那被称为“永恒的父”的，正是主。耶利米书：
我是以色列的父，以法莲是我的长子。（耶利米书31:9）
这论及主，主就是“以色列的神”和“以色列的圣者”（参看3305节），在此则是“以色列的父”。玛拉基书：
我们岂不都有一位父吗？岂不是一位神创造了我们吗？（玛拉基书2:10）
此处“创造”在内义上表示重生，和在圣言的其它经文一样（16，88，472节）。由于唯独主是再生者（Regenerator）和救赎主，故此处被称为“父”和“神”的，正是祂。以赛亚书：
亚伯拉罕虽然不认识我们，以色列也不承认我们，你却是我们的父；耶和华啊，你是我们的父；从万古以来，你名称为我们的救赎主。（以赛亚书63:16）
又：
我将你的外袍给祂穿上，将你的腰带给祂系紧，将你的政权交在祂手中，祂必作耶路撒冷居民和犹大家的父。我必将大卫家的钥匙放在祂肩头上，祂开，无人能关；祂关，无人能开。我必将他牢固，像钉子钉在安稳处。祂必作为祂父荣耀的宝座。祂父家所有的荣耀，连儿女带子孙，一切小器皿，从杯器到各样弦乐器都挂在祂身上。（以赛亚书22:21-24）
显而易见，就内义而言，此处所代表并表示的，正是主，祂被称为“耶路撒冷居民和犹大家的父”。因为犹大家的钥匙正是放在祂肩头上，祂开，无人能关；祂关，无人能开（参看22章序言）。祂拥有祂父荣耀的宝座，一切圣物都挂在祂身上，并源于祂。这些圣物在此处被称为“器皿”，属天之物被称为“杯器”，属灵之物被称为“弦乐器”。
由于君王和祭司代表主，君王通过其王权代表主的神性真理；祭司则代表主的神性良善（3670节），故祭司被称为“父”，这一点可见于士师记：
米迦对利未说，你可以和我同住，给我作父作祭司。（士师记17:10）
但人以同样的方式对这人说：
不要作声，用手捂口，跟我们去吧！给我们作父作祭司。（士师记18:19）
君王自己也如此称呼他们，这明显可见于列王纪下：
以色列王对以利沙说，我父啊，我可以击杀他们吗？他回答说，不可击杀他们。（列王记下6:21-22）
还有当以利沙快要死了时，以色列王约阿施对他说的话：
以色列王约阿施伏在他脸上哭泣说，我父啊！我父啊！以色列的战车马兵啊！（列王记下13:14）
王之所以称祭司为父，是因为王代表主的神性真理，而祭司代表主的神性良善，还因为真理与良善的关系，如同子与父的关系，因真理源于良善。
这个问题在来世是众所周知的，因此，除了主以外，天上的人并不称呼其他人为父，并且对于福音书中所提到的“父”，他们只理解为主（参看15，1729节）。那里所有的小孩子在被引入爱之良善与真理时，都被教导唯独承认主为他们的父。甚至新进入天堂的人也被以极大的关怀教导神只有一位；他们若在教会内出生，就被教导整个三位一体都居于主里面，因为凡从基督教界来的，几乎都拥有三神观，哪怕他们口头上声称只有一位神。因为一旦三的概念进入，每一位都被称为神，并且这三者就属性和职能而言，还彼此有别，甚至被分开来敬拜，那么对人而言，再去思想一位神是不可能的。结果，心里敬拜三神，而嘴上敬拜独一神。
整个三位一体居于主里面，这一真理在基督教界是众所周知的。然而，在来世的基督徒当中，却很少有人思想主。事实上，祂的人身对很多人来说成了一个绊脚石，因为他们将人身与神性区别开来，也不相信人身就是神性。人会自称为义，因而变得纯洁，几乎成圣；但这些人却不认为主已得着荣耀，也就是祂的人身已变成神性。而事实上，主是从耶和华自己成孕的，若不通过神性，尤其通过主的神性人身，人无论如何都不能称义，更不用说成圣了。主的神性以圣餐来代表并表示，在圣餐中明确说明，饼是祂的身体，酒是祂的血。
主与父为一，祂自永恒就存在，掌管万有，因而是神性良善本身和神性真理本身，这一切从圣言看得非常清楚。其中，从约翰福音中的这些话明显可知，主与父为一：
从来没有人在任何时候见过神，除了父怀里的独生子。（约翰福音1:18）
同一福音书：
犹太人越发想要杀他，因祂还称神为自己的父，将自己和神当作平等。耶稣回答他们说，我实实在在对你们说，子凭着自己不能做什么，惟有看见父所做的，子才能做；父所做的事，子也照样做。父怎样叫死人起来，使他们活着，子也照样随自己的意思使人活着。父不审判什么人，乃将审判的事全交与子，叫众人都尊敬子如同尊敬父一样。不尊敬子的，就是不尊敬差子来的父。因为父怎样在自己有生命，就赐给他儿子也照样在自己有生命。差我来的父也为我作过见证。你们从来没有听见祂的声音，也没有看见祂的形状。应当查考圣经，因给我作见证的就是这些经。（约翰福音5:18-39）
如所说过的，此处的“父”表示神性良善，“子”表示神性真理，这二者都在主里面。从为“父”的神性良善所发出或出来的，除了神性之物外，不可能是别的什么，并且所发出或出来的，是为“子”的神性真理。
又：
凡从父听见又学习的，就到我这里来。这不是说有人看见过父，惟独与父同在的，祂看见过父。（约翰福音6:45-46）
又：
于是他们对祂说，你的父在哪里？耶稣回答说，你们不认识我，也不认识我的父；若是认识我，也就认识我的父。（约翰福音8:19）
又：
我与父原为一。，你们纵然不信我，也当信这些事；叫你们又知道又明白：父在我里面，我也在父里面。（约翰福音10:30，38）
又：
耶稣说，信我的，不是信我，乃是信那差我来的；人看见我，就是看见那差我来的。我到世上来，乃是光，叫凡信我的，不住在黑暗里。（约翰福音12:44-46）
“差祂来的父”在内义上表示祂是从父出来的。这在此处及其它地方都一样，在其它经文中，主说父差祂来。从前面可以看出，“光”表示神性真理。
又：
我就是道路、真理、生命；若不藉着我，没有人能到父那里去。你们若认识我，也就认识我的父。从今以后，你们认识祂，并且已经看见祂。腓力对祂说，求主将父显给我们看。耶稣对他说，腓力，我与你们同在这么长时间，你还不认识我吗？人看见了我，就是看见了父，你怎么说将父显给我们看’呢？我在父里面，父在我里面，你不信吗？我对你们所说的话，不是凭着自己说的，乃是住在我里面的父做祂的事。你们当信我，我在父里面，父在我里面。你们奉我的名无论求什么，我必成就，叫父因儿子得荣耀。（约翰福音14:6-11，13）
又：
有了我的命令又遵守的，这人就是爱我的；爱我的必蒙我父爱他，我也要爱他，并且要向他显现。人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。（约翰福音14:21，23）
那些处于神性真理的人就是那“有了我的命令又遵守的”，而那些处于神性良善的人则是那“爱祂的”。这就为何经上说“必蒙我父爱他”并且“我们要到他那里去，与他同住”，也就是说，神性良善与神性真理要要进来住在他里面。这也是为何本章接下来说：
到那日，你们就知道我在父里面，你们在我里面。（约翰福音14:20）
还有该福音书的别处：
圣父啊，求你用你的名保守他们，叫他们合而为一，像我们一样。（约翰福音17:11）
从这些经文明显可知，主凭祂自己所拥有的神性良善论及“父”，凭源于这神性良善的神性真理论及“子”。因此，“父”与“子”不是二，而为一。主之所以用这种方式说话，是为了圣言既可以在地上，也可以在天上被接纳；还因为在主得荣耀前，祂是源于神性良善的神性真理；而一旦得了荣耀，祂在这两种本质上都是神性良善，一切神性良善和神性真理都源于祂。
主自永恒就已存在。这一点从以下事实可以看出来：正是主通过先知说话，由于这个原因，还由于神性真理来自祂，故祂被称为“圣言”（即道）。对此，约翰福音上说：
太初有道，道与神同在，道就是神；这道太初与神同在。万物都是藉着祂造的，凡被造的，没有一样不是藉着祂造的。生命在祂里头，这生命就是人的光。道成了肉身，住在我们中间，我们也见过祂的荣光，正是父独生子的荣光。（约翰福音1:1-4，14）
“道”（即圣言）表出自神性的天上和地上的一切真理。
主自永恒就存在，祂在约翰福音书的别处明确教导了这一点：
约翰说，这就是我曾说，那在我以后来的，反成了在我以前的，因祂本来在我以前。有一位站在你们中间，是你们不认识的；就是那在我以后来的，原在我以前的。（约翰福音1:15，26-27，30）
又：
倘或你们看见人子升到祂原先所在之处。（约翰福音6:62）
又：
耶稣对他们说，我实实在在地告诉你们：还没有亚伯拉罕我就存在了。（约翰福音8:58）
又：
耶稣知道自己是从神出来的，又要往神那里去。（约翰福音13:3）
又：
父自己爱你们，因为你们已经爱我，又信我是从父出来的。我从父出来，到了世界；我又离开世界，往父那里去。（约翰福音16:27-28）
又：
我在地上已经荣耀你，你交给我要作的工，我已经完成了。父啊，现在求你以你自己的自我荣耀我，就是未有世界以先，我同你所有的荣耀；叫他们看见你所赐给我的荣耀。因为创立世界以前，你已经爱我了。（约翰福音17:4-5，24）
以赛亚书：
因有一婴孩为我们而生，有一子赐给我们。祂名称为奇妙、策士、神、勇士、永恒的父、和平的君！（以赛亚书9:6）
主掌管万有。这一点从马太福音明显看出来：
一切所有的，都是我父交付我的。（马太福音11:27）
又：
耶稣对祂的门徒说，天上地下所有的权柄都赐给我了。（马太福音28:18）
约翰福音：
父爱子，已将万有交在祂手里；信子的人有永生。（约翰福音3:35-36）
又：
父不审判什么人，乃将审判的事全交与子。（约翰福音5:22）
又：
耶稣知道父已将万有交在祂手里。（约翰福音13:3）
又：
凡父所有的，都是我的。（约翰福音16:15）
又：
耶稣说，愿你荣耀你的儿子，使儿子也荣耀你；正如你曾赐给他权柄，管理凡有血气的。（约翰福音17:1-2）
又：
凡是我的都是你的，你的也是我的，并且我因他们得了荣耀。我不在世上，因我往你那里去。（约翰福音17:10-11）
路加福音：
一切所有的都是我父交付我的。（路加福音10:22）
从上述经文明显可知，神性良善就是那被称为“父”的；“神性真理”就是那被称为“子”的；主藉着神性真理通过神性良善掌握宇宙万物，无论总体还是细节。这一事实从圣言明显看出来，所以令人震惊的是，基督教界的人明明知道并教导整个三位一体都居于主里面，然而他们却不像天上的人那样唯独承认并崇拜主，因而承认并崇拜那一位神。也被当作有别于子和父的神来敬拜的圣灵，其实就是灵的圣洁，或从主经由灵人或天使，也就是从主的神性良善经由其神性真理而发出的圣洁。蒙主的神圣怜悯，这一点将在别处予以说明。
Potts(1905-1910) 3704
3704. And the God of Isaac. That this signifies the Lord as to the Divine Human, is evident from the representation of Isaac, as being the Lord's Divine rational; and as the rational is that in which the human begins (see n. 2194), and thus from which and by which the human is; therefore here by the "God of Isaac" is signified the Divine Human of the Lord. As in heaven, and with man, and even in universal nature, all things both in general and in particular have relation to good and truth, therefore also the Lord's Divine is distinguished into Divine good and Divine truth, and the Lord's Divine good is called "father," and his Divine truth "son"; but the Lord's Divine is nothing else than good; yea, good itself; and Divine truth is the Lord's Divine good so appearing in heaven; that is, before the angels. The case herein is the same as with the sun; in its essence the sun itself is nothing but fire, and the light which is thence seen is not in the sun, but from the sun. (That the Lord as to Divine good is represented by the sun, and also that in the other life He is a sun to the universal heaven, may be seen above, n. 1053, 1521, 1529-1531, 2495, 3636, 3643; and that the Lord as to Divine truth is represented by light, and also is light in the other life to the universal heaven, see n. 1053, 1521, 1529-1530, 2776, 3138, 3195, 3222-3223, 3339, 3341, 3636, 3643.) [2] Thus the Lord in His essence is nothing else than Divine good, and this as to both the Divine Itself and the Divine Human; but Divine truth is not in Divine good, but from Divine good, for as before said so does Divine good appear in heaven. And as Divine good comes to appearance as Divine truth, therefore for the sake of man's apprehension the Lord's Divine is distinguished into Divine good and Divine truth, and Divine good is that which in the Word is called "Father," and Divine truth is that which is called "Son." This is the arcanum which lies concealed in the fact that the Lord Himself so often speaks of His Father as distinct, and as if another than Himself; and yet in other places asserts that He is one with Himself. (That in the internal sense "Father" signifies good; and in the supreme sense, the Lord as to Divine good, has been shown above, n. 3703; and also that "Son" signifies truth, and the "Son of God," and the "Son of man," the Lord as to Divine truth, n. 1729, 1730, 2159, 2803, 2813.) And the same is evident from all those passages where the Lord makes mention of His "Father," and calls Himself the "Son." [3] That it is the Lord who in the Word of the Old Testament is called "Jehovah," may be seen above (n. 1343, 1736, 2921); and that He is there also called "Father" is evident from the following passages. In Isaiah:
Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6);
where it is very evident that the "Child born" and the "Son given unto us" is the Lord; thus it is the Lord who is called the "Father of Eternity." In Jeremiah:
I will be a Father to Israel, and Ephraim shall be My firstborn (Jer. 31:9);
speaking of the Lord, who is "the God of Israel" and "the Holy One of Israel," as may be seen above (n. 3305); and here a "Father to Israel." In Malachi:
Have we not all one Father? Hath not one God created us? (Mal. 2:10);
where in the internal sense "to create" signifies to regenerate; as also in other passages of the Word (see n. 16, 88, 472); and as the Lord is the only Regenerator and Redeemer, it is He who is here called "Father" and "God." As also in Isaiah:
Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us; thou Jehovah art our Father, our Redeemer, Thy name is from everlasting (Isa. 63:16). [4] Again:
I will clothe Him with thy tunic, and strengthen Him with thy girdle, and I will commit thy government into His hand; that He may be a Father to the inhabitant of Jerusalem, and to the house of Judah; and the key of the house of David will I lay upon His shoulder; and He shall open and none shall shut, and He shall shut and none shall open; and I will fasten Him as a nail in a sure place, and He may be for a throne of glory of His Father; and they shall hang upon Him all the glory of His Father's house, of sons and grandsons, every small vessel, from the vessels of cups even to all the vessels of psalteries (Isa. 22:21-24). That it is the Lord who in the internal sense is here represented and signified, and is called a "Father to the inhabitants of Jerusalem and to the house of Judah," is very evident; for it is He upon whose shoulder is the key of the house of David, who openeth and none shutteth, and who shutteth and none openeth (see preface to chapter 22); and He has the throne of His Father's glory, and upon Him and from Him are all holy things, which are here called "vessels"; celestial things, "vessels of cups"; and holy spiritual things, "vessels of psalteries." [5] As kings and priests represented the Lord; kings, by their royalty, the Lord as to Divine truth; and priests the Lord as to Divine good (n. 3670), therefore priests were called "fathers," as may be seen in the book of Judges:
Micah said to the Levite, Dwell with me, and be unto me a father and a priest (Judg. 17:10). In like manner said to him the sons of Dan:
Hold thy peace, lay thy hand upon thy mouth, and go with us, and be to us a father and a priest (Judg. 18:19). That kings themselves also so called them is evident in the second book of Kings:
The king of Israel said unto Elisha, My father, shall I smite them? And he answered, Thou shalt not smite (2 Kings 6:21-22);
and Joash the king so addressed Elisha when Elisha died:
He wept over his face, and said, my father, my father, the chariots of Israel and the horsemen thereof (2 Kings 13:14). The reason why kings so called them was that the kings represented the Lord as to Divine truth; and the priests represented Him as to Divine good; and also because truth in respect to good is as a son to a father, for truth is from good. [6] This is well known in the other life, and therefore in heaven they call no other Father than the Lord, and perceive no other as meant by "Father" in the Word of the Evangelists (see n. 15, 1729). When being initiated into the good of love and its truth, all little children are there taught to acknowledge the Lord alone as their Father; nay, even novitiates who come into heaven are taught with solicitous care that there is one God; and they who have been born within the church are taught that the whole Trinity is in the Lord; for almost all who come from the Christian world bring with them an idea of three gods, although with their lips they had said that there is but one God; for to think of one, when the idea of three has before entered, and when each of these is called God, and also is distinguished from the others as to attributes and offices, and likewise is separately worshiped, is humanly impossible; consequently the worship of three gods is in the heart, while the worship of one only is in the mouth. [7] That the whole Trinity is in the Lord is known in the Christian world, and yet among these in the other life the Lord is little thought of; nay, His Human is a stumbling-block to many, because they distinguish the Human from the Divine, neither do they believe it to be Divine; and a man will call himself justified, and thus made pure and almost holy; but these people do not think that the Lord was glorified, that is, that His Human was made Divine; when yet He was conceived from Jehovah Himself; and moreover no one can be justified, much less sanctified, except from the Divine, and indeed from the Lord's Divine Human, which is represented and signified in the Holy Supper, where it is expressly said that the bread is His body and the wine His blood. That the Lord is one with the Father, and that He is from eternity, and that He rules the universe, consequently that He is Divine good and Divine truth itself, is very evident from the Word. [8] That HE IS ONE WITH THE FATHER, is evident from these words in John:
No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father (John 1:18). The Jews sought the more to kill Jesus because He had also said that God was His own Father, making Himself equal with God. Jesus answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these doeth the Son likewise. As the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom He will. Neither doth the Father judge any man, but He hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. For as the Father hath life in Himself, even so hath He given to the Son also to have life in Himself. The Father who hath sent Me hath Himself borne witness of Me; ye have neither heard His voice at any time nor seen His shape. Search the Scriptures, for these are they which bear witness of Me (John 5:18, etc.). By "Father" is here meant, as was said, Divine good; and by "Son," Divine truth, both in the Lord. From Divine good which is the "Father," nothing can proceed or go forth but what is Divine, and that which proceeds or goes forth is Divine truth, which is the "Son." [9] Again:
Everyone that hath heard from the Father, and hath learned, cometh unto Me. Not that any man hath seen the Father, save He that is with the Father, He hath seen the Father (John 6:45-46). They said therefore unto Him, Where is thy Father? Jesus answered, Ye neither know me nor My Father; if ye knew Me ye would know My Father also (John 8:19). I and the Father are one: though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38). Jesus said, He that believeth in Me, believeth not in Me, but in Him that sent Me; and he that seeth Me, seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46). By "the Father sending Him" is signified, in the internal sense, that He proceeds from the Father; and the same is signified in other passages where the Lord says that the Father "sent" Him. That the "light" is Divine truth may be seen above. [10] Again:
I am the way, the truth, and the life; no one cometh unto the Father but by Me. If ye had known Me ye would have known My Father also; and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Am I so long time with you, and hast thou not known Me, Philip? He that seeth Me, seeth the Father; how then sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The words that I speak unto you, I speak not from Myself; but the Father that abideth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me. And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son (John 14:6-13). He that hath My commandments, and doeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him. If a man love Me, he will keep My word; and My Father will love him, and We will come unto him and make Our abode with him (John 14:21, 23). [11] They who are in Divine truth are they who "have His commandments and do them"; and they who are in Divine good are they who "love Him;" of whom it is therefore said that He "shall be loved of the Father," and "We will come unto him and make Our abode with him"; that is, Divine good and Divine truth will do so; and therefore it is said in the same Evangelist:
In that day ye shall know that I am in My Father, and ye in Me (John 14:20). Holy Father, keep them in Thy name; that they may be one, even as We are (John 17:11). From these passages it is evident that the Lord speaks of the "Father" from the Divine good that He Himself had, and of the "Son" from the Divine truth which is from the Divine good; thus that the "Father" and "Son" are not two, but one. The reason why the Lord so spoke, was that the Word might be received as well on earth as in heaven; and also because, before the Lord was glorified, He was the Divine truth that is from Divine good; but when He had been glorified, He was Divine good itself as to each essence, and from Him is all Divine good and Divine truth. [12] THAT THE LORD WAS FROM ETERNITY may be seen from the fact that it is the Lord who spoke by the Prophets; and that for this reason, and also because from Him was Divine truth, He was called the "Word"; concerning which in John:
In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:1-4, 14). The "Word" denotes all truth in the heavens and on earth that is from the Divine. [13] That the Lord was from eternity He plainly teaches elsewhere in John:
John said, This was He of whom I said, He that cometh after me was before me, for He was prior to me. In the midst of you there standeth One whom ye know not; He it is who is to come after me, who was before me (John 1:15, 26-27, 30). If ye should see the Son of man ascending where He was before (John 6:62). Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am (John 8:58). Jesus knowing that He came forth from God, and went to God (John 13:3). The Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father. I came out from the Father, and came into the world; again I leave the world, and go unto the Father (John 16:27-28). I have glorified Thee on the earth, I have accomplished the work which Thou gavest Me to do. And now O Father glorify Me with Thine own self, with the glory which I had with Thee before the world was; that they may behold My glory which Thou hast given Me, for Thou lovedst Me before the foundation of the world (John 17:4-5, 24). In Isaiah:
Unto us a Child is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6). [14] THAT THE LORD RULES THE UNIVERSE is evident in Matthew:
All things have been delivered unto Me of My Father (Matt. 11:27). Jesus said to His disciples, All power is given unto Me in heaven and on earth (Matt. 28:18). In John:
The Father loveth the Son and hath given all things into His hand; he that believeth in the Son hath eternal life (John 3:35-36). The Father judgeth no man, but hath given all judgment unto the Son (John 5:22). Jesus knowing that the Father had given all things into His hand (John 13:3). All things whatsoever that the Father hath are Mine (John 16:15). Jesus said, Glorify Thy Son, that Thy Son also may glorify Thee; even as Thou hast given Him authority over all flesh (John 17:1-2). All things that are Mine are Thine, and Thine are Mine; and I am glorified in them. And I am no more in the world, for I come to Thee (John 17:10-11). In Luke:
All things have been delivered unto Me of My Father (Luke 10:22). [15] From the above passages it is therefore evident that Divine good is that which is called the "Father"; and Divine truth that which is called the "Son"; and that the Lord from Divine good by Divine truth rules all things in the universe, in both general and particular. This being so, and it being so evident from the Word, it is astonishing that in the Christian world, men do not, as in heaven, acknowledge and adore the Lord alone, and thus the one God; for they know and teach that the whole Trinity is in the Lord. That the Holy Spirit, who also is worshiped as a God distinct from the Son and the Father, is the Holy of the spirit, or the Holy which through spirits or angels proceeds from the Lord, that is, from His Divine good through His Divine truth, will of the Lord's Divine mercy be shown elsewhere.
Elliott(1983-1999) 3704
3704. 'And the God of Isaac' means the Lord's Divine Human. This is clear from the representation of 'Isaac' as the Lord's Divine Rational; and since it is in the Rational that the Human has its beginnings, 2194, and so is that from which and through which the Human has its being, 'the God of Isaac' therefore means here the Lord's Divine Human. Since every single thing in heaven, every single thing with man, and indeed every single thing in the whole natural order has reference to good and truth the Lord's Divine too is therefore distinguished into Divine Good and Divine Truth - the Lord's Divine Good being called 'the Father', and His Divine Truth 'the Son'. Yet the Lord's Divine is nothing else than Good, indeed it is Good itself; but Divine Truth is the Lord's Divine Good as it presents itself visually in heaven, that is, to angels. In this it is like the sun. Essentially the sun is nothing else than fire; but the light which one sees coming from it is not in the sun but flowing from it. For the Lord as regards Divine Good is represented by the sun, and also in the next life He is the Sun for the whole of heaven, see 1053, 1521, 1529-1531, 2495, 3636, 3643, and the Lord as regards Divine Truth is represented by the light, and also in the next life He is the Light for the whole of heaven, 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643.
[2] So essentially the Lord is nothing else than Divine Good, and this applies to both essentials - to the Divine itself and to the Divine Human. Divine Truth however does not exist within Divine Good but flows from it, for as stated above, Divine Truth is the Divine Good presenting itself visually in heaven. Now because Divine Good presents itself as Divine Truth, therefore the Lord's Divine is distinguished, to enable man to grasp it mentally, into Divine Good and Divine Truth, Divine Good being called in the Word 'the Father' and Divine Truth 'the Son'. This is the arcanum that lies behind the Lord Himself on so many occasions speaking of His Father as though He were separate from and so to speak One other than Himself, and yet at other times speaking of His being one with Himself. The fact that in the internal sense 'father' means good, and in the highest sense the Lord as regards Divine Good, has been shown just above in 3703, and the fact that 'son' means truth while 'the Son of God' and 'the Son of Man' mean the Lord as regards Divine Truth, in 1729, 1733, 2159, 2803, 2813. The matter is also clear from all those places where the Lord uses the name Father and calls Himself the Son.
[3] Not only in the Old Testament Word is the Lord called Jehovah - see 1343, 1736, 2921 - but He is also referred to there as 'Father', as is clear from me following places: In Isaiah,
To us a Boy is born, to us a Son is given; and the government will be upon His shoulder, and His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isa 9:6.
From this it is quite evident that 'the Boy born to us and me Son given to us' is the Lord, and so it is He who is called 'the Father of Eternity'. In Jeremiah,
I will be a Father to Israel, and Ephraim will be my firstborn. Jer 31:9.
This refers to the Lord, who, being the God of Israel and me Holy One of Israel, see 3305, is here 'a Father to Israel'. In Malachi,
Have we not all one Father? Has not one God created us? Mal 2:10.
'Creating' here in the internal sense stands for regenerating, as it also does elsewhere in the Word, see 16, 88, 472. And since me Lord alone is Regenerator and Redeemer it is He who is here called 'Father' and 'God', as also in Isaiah,
You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our Father, our Redeemer; from eternity is Your name. Isa 63:16.
[4] In the same prophet,
I will clothe him with your robe and strengthen him with your girdle, and will commit your dominion into his hand, so that he may be a father to the inhabitants of Jerusalem, and to the house of Judah. And I will place the key of the house of David on his shoulder; and he will open and none will shut, and he will shut and none will open. And I will fasten him like a peg in a sure place, so that he may be the throne of his father's glory, and on him they may hang all the glory of his father's house, of sons and grandsons, every small vessel - from the vessels of bowls even to all the vessels of stringed instruments. Isa 22:21-24.
From this it is quite evident that it is the Lord who in the internal sense here is represented and meant, and who is called 'a father to me inhabitants of Jerusalem and to the house of Judah'. For He is the one 'on whose shoulder the key of the house of David is placed, who opens and none shuts, and who shuts and none opens' - see the Preface to Chapter 22. And to Him belongs 'the throne of His Father's glory', and on Him all holy things are based and from Him they are derived. Those holy things are here called 'vessels' celestial ones being called 'vessels of bowls', and spiritual ones 'vessels of stringed instruments'.
[5] Since kings and priests represented the Lord - 'kings' through their kingship representing the Lord as regards Divine Truth, and 'priests' the Lord as regards Divine Good, 3670 - priests were therefore called 'fathers', as may be seen in the Book of Judges,
Micah said to the Levite, Stay with me, and be to me a father and a priest. Judg 17:10.
The children of Dan spoke to the same man in a similar way,
Keep quiet, put your hand over your mouth, and come with us, and be to us a father and a priest. Judg 18:19.
Even kings called them the same, in the second Book of Kings,
The king of Israel said to Elisha, My father, shall I smite them? He said, You shall not smite them. 2 Kings 6:21, 22.
And King Joash's words to Elisha when the latter was dying,
King Joash wept before him and said, My father, my father! The chariot of Israel and its riders! 2 Kings 13:14.
Kings called a priest 'father' because 'kings' represented the Lord as regards Divine Truth, 'priests' as regards Divine Good, and also because truth in relationship to good is as son to father, for truth stems from good.
[6] This matter is very well known in the next life, and for this reason those in heaven call no one other than the Lord 'Father', and by 'Father' mentioned in the Gospels they perceive no one other than Him, see 15, 1729. All young children there, when being introduced to the good that flows from love and to the truth partnering that love, are taught to acknowledge the Lord alone as Father. And newcomers to heaven also are taught with utmost care that God is one; and if they have been from within the Church they are taught that the whole of the Trinity resides in the Lord - for almost everybody from the Christian world possesses the idea of three Gods, even though with the lips they used to declare that there is only one God. For once the idea of three has entered in, and each one of these is called God and is also distinguished from the other so far as attributes and functions are concerned, and are even worshipped individually, it is no longer humanly possible to think of one God. Consequently there is in the heart a worship of three Gods but on the lips that of only one.
[7] The truth that the whole of the Trinity resides in the Lord is well known in the Christian world, and yet among Christians in the next life little thought takes place regarding the Lord. Indeed His Humanity is to many people a stumbling-block, for they distinguish the Human from the Divine and do not believe that it is Divine. A person will declare himself to be righteous and so made pure and almost sanctified; but to the idea that the Lord has been glorified, that is, His Human has been made Divine, they do not give any thought. But in fact He was conceived from Jehovah Himself, and in any case nobody can be made righteous, let alone be sanctified, except from the Divine, and especially from the Lord's Divine Human, which is represented and meant in the Holy Supper, where it is explicitly stated that the bread is His body and the wine His blood.
[8] The truth that the Lord is one with the Father and that He has existed from eternity, rules over all, and so is Divine Good itself and Divine Truth itself, is quite clear from the Word:
The Lord is One with the Father In John,
Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, [He has made Him known.] John 1:18.
In the same gospel,
The Jews sought to kill Jesus because He had called God His Father, making Himself equal to God. Jesus answered and said, Truly, truly, I say to you, the Son cannot do anything by Himself except what He will have seen the Father doing, for that which He does the Son also does likewise. For as the Father raises the dead and quickens them, so also does the Son quicken whom He will. For the Father does not judge anyone, but has given all judgement to the Son, so that all may honour the Son even as they honour the Father. He who does not honour the Son does not honour the Father who sent Him. As the Father has life in Himself, so He has granted the Son also to have life in Himself. The Father who sent Me has Himself borne witness to Me. You have never heard His voice nor seen His shape. Search the Scriptures; it is they that bear witness to Me. John 5:18-39.
'The Father' is used here, as has been stated, to mean the Divine Good and 'the Son' the Divine Truth, both being within the Lord. From Divine Good, which is 'the Father', nothing but what is Divine is able to proceed or come forth, and that which proceeds or comes forth is Divine Truth, which is 'the Son'.
[9] In the same gospel,
Everyone who has heard from the Father and has learned comes to Me. No one has seen the Father except Him who is with the Father, He has seen the Father. John 6:44-48.
In the same gospel,
They said to Him, Where is your Father? Jesus answered, You know neither Me nor My Father; if you knew Me you would know My Father also. John 8:18, 19.
In the same gospel,
I and the Father are one. Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:30, 38.
In the same gospel,
Jesus said, He who believes in Me believes not in Me but in Him who sent Me; and he who sees Me sees Him who sent Me. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:44-46.
'The Father sent Him' means in the internal sense that He proceeds from the Father. This is so in this and other places where the Lord says that the Father sent Him. 'Light' means Divine Truth, see above.
[10] In the same gospel,
I am the way, and the truth, and the life; no one comes to the Father but by Me. If you know Me you know My Father also; and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father. Jesus said, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. So why do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in Me? The words that I speak to you I do not speak from Myself, the Father who dwells in Me, He does the works. Believe Me that I am in the Father and the Father is in Me. Whatever you ask in My name I will do it, that the Father may be glorified in the Son. John 14:6-11, 13.
In the same gospel,
He who has My commandments and does them, he it is who loves Me; but he who loves Me will be loved by My Father, and I will love him and will manifest Myself to him. If anyone loves Me he will keep My word, and My father will love him, and We will come to him and make Our home with him. John 14:21, 23.
[11] Those governed by Divine Truth are meant by the ones who 'have His commandments and do them', while those governed by Divine Good are meant by the ones who 'love Him'. This is why it is said that 'he will be loved by the Father', and 'We will come to him and make Our home with him', that is to say, Divine Good and Divine Truth will come and dwell in him. It is also the reason why the following is said in the same chapter,
On that day you will know that I am in My Father, and you in Me. John 14:20.
And elsewhere in the same gospel,
Holy Father, keep them in Your name, that they may be one as We are one. John 17:11.
From these places it is clear that the Lord talks of the Father by virtue of the Divine Good that is His, and of the Son by virtue of the Divine Truth which springs from the Divine Good. And so they are not two but one. The Lord spoke in this fashion however in order that the Word might be received both on earth and in heaven, and also because prior to His glorification the Lord was Divine truth that sprang from Divine Good, but once He had been glorified He was as to both Essences Divine Good itself in which all Divine Good and Divine Truth have their origin.
[12] The Lord has existed from Eternity
This becomes clear from the fact that it was the Lord who spoke through the prophets, and that both for this reason and the fact that Divine Truth came from Him He was called the Word, which is spoken of in John,
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men. And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father. John 1: 1-4, 14.
'The Word' stands for all truth in heaven and on earth which comes from the Divine.
[13] His existence from eternity is explicitly taught by Him elsewhere in John,
John said, This was He who though coming after me was before me, for He was before me. Among you stands one whom you do not know. He it is who is to come after me, who was before me. John 1 :15, 26, 27, 30.
In the same gospel,
What if you were to see the Son of Man ascending to where He was before? John 6:62.
In the same gospel,
Jesus said, Truly, truly, I say to you, Before Abraham was, I am. John 8:58.
In the same gospel,
He knew that He had come from God and was going to God. John 13:3.
In the same gospel,
The Father Himself loves you because you have loved Me and have believed that I came from God. I came from the Father and have come into the world; again I am leaving the world and am going to the Father. John 16:27, 28.
In the same gospel,
I have glorified You on earth; I have accomplished the work which You gave Me to do. Now therefore, Father, glorify Me in Your Own Self with the glory I had with You before the world was, that they may behold My glory which You have given Me, because You loved Me before the foundation of the world. John 17:4, 5, 24.
In Isaiah,
To us a Boy is born, to us a Son is given; and His name will be called Wonderful Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isa. 9:6.
[14] The Lord rules over All
This is clear in Matthew,
All things have been delivered to Me by My Father. Matt. 11:27.
In the same gospel, Jesus said to the disciples, All power in heaven and on earth has been given to Me. Matt. 28:18.
In John,
The Father has given all things into the hand of the Son. He who believes in the Son has eternal life. John 3:35, 36.
The Father does not judge anyone, but has given all judgement to the Son. John 5:22.
In the same gospel, Jesus knew that the Father had given all things into His hands. John 13:3.
In the same gospel, All that the Father has is Mine. John 16:15.
In the same gospel,
Jesus said, Glorify Your Son, that Your Son also may glorify You, as You have given Him power over all flesh. John 17:1, 2.
In the same gospel,
All Mine are Yours, and Yours are Mine, and I am glorified in them. I am no longer in the world, for I am coming to You. John 17: 10, 11.
In Luke,
All things have been delivered to Me by My Father. Luke 10:22.
[15] From all these places it is clear that it is Divine Good which is called 'the Father' and Divine Truth 'the Son', and that the Lord governs every single thing in all creation from Divine Good by means of Divine Truth. This being so, manifestly so from the Word, it is astounding that people in the Christian world know and teach that the whole of the Trinity resides in the Lord, and yet they do not, as those in heaven do, acknowledge and adore the Lord alone, and so one God. The truth that the Holy Spirit, who also is worshipped as God distinct and separate from Father and Son, is the holiness of the spirit - or the holiness that proceeds from the Lord through spirits or angels, that is, from His Divine Good through the Divine Truth - will in the Lord's Divine mercy be made plain elsewhere.
Latin(1748-1756) 3704
3704. `Et Deus Jishaki': quod significet Dominum quoad Divinum Humanum, constat ex repraesentatione `Jishaki' quod sit Divinum Rationale Domini, et quia rationale est in quo incohat Humanum, n. 2194, et sic ex quo et per quod est Humanum, ideo hic per Deum Jishaki significatur Divinum Humanum Domini. Quia omnia et singula in caelo, et omnia et singula apud hominem, immo in universa natura, se referunt ad bonum et verum, ideo quoque Divinum Domini distinguitur in Divinum Bonum et Divinum Verum, et Divinum Bonum Domini vocatur `Pater,' et Divinum Verum `Filius'; sed Divinum Domini {1}non est nisi quam Bonum, immo Ipsum Bonum, at Divinum Verum est Divinum Bonum Domini ita apparens in caelo seu coram angelis; se habet hoc sicut sol; ipse sol in sua essentia non est nisi quam ignis, sed lux quae inde apparet, non est in sole, sed a sole; quod Dominus quoad Divinum Bonum repraesentetur per `solem,' et quoque quod sit in altera vita Sol universo caelo, videatur n. 1053, 1521, 1529-1531, 2495, 3636, 3643; et quod Dominus quoad Divinum Verum repraesentetur per `lucem,' et quoque sit in altera vita Lux universo caelo, n. 1053, 1521, 1529, 1530, 2776, 3138, 3195, 3222, 3223, 3339, 3341, 3636, 3643. Ita Dominus in Sua Essentia non est nisi quam Divinum Bonum, et hoc quoad utrumque, nempe quoad Ipsum Divinum et Divinum Humanum; sed Divinum Verum non est in Divino Bono, sed a Divino Bono, ita enim Divinum Bonum apparet, ut supra dictum, in caelo; et quia Divinum Bonum apparet ut Divinum Verum, {2}ideo propter captum hominis distinguitur Divinum Domini in Divinum Bonum et Divinum Verum, et Divinum Bonum est quod in Verbo dicitur `Pater,' et Divinum Verum quod dicitur `Filius': hoc arcanum est quod latet in eo quod Ipse Dominus toties de Patre Suo loquatur sicut distinctus et quasi alius ab Ipso, et tamen alibi quod unus sit cum Ipso: quod `pater' in sensu interno sit bonum, et in sensu supremo {3}Dominus quoad Divinum Bonum, mox supra n. 3703 ostensum est, et quod `filius' sit verum, et `Filius Dei {4}ac Filius hominis' sit Dominus quoad Divinum Verum, n. 1729, (x)1733, (x)2159, 2803, 2813; {5}et id etiam constat ex omnibus illis locis {6}ubi Dominus Patrem Suum nominat, et Se Filium. [3]Quod Dominus in Verbo Veteris Testamenti sit qui vocatur Jehovah, videatur n. 1343, 1736, 2921; at quod ibi quoque dicatur Pater, constat ex his locis: apud Esaiam, Puer natus est nobis, Filius datus est nobis, et erit principatus super humero Ipsius, et vocabitur Nomen Ipsius, Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis, ix 6 (A.V. 5);manifeste patet quod `Puer natus nobis et Filius datus nobis' sit Dominus, ita qui appellatur `Pater aeternitatis': apud Jeremiam, Ero Israeli in Patrem, et Ephraim primogenitus Meus, xxxi 9;
{7}ibi agitur de Domino, `Qui quod sit Deus Israelis et Sanctus Israelis', videatur n. 3305, hic `Israeli Pater': apud Malachiam, Annon Pater unus omnibus nobis? annon Deus unus creavit nos? ii 10;
`creare' hic in sensu interno `pro regenerare, ut quoque alibi in Verbo, videatur n. 16, 88, 472, et quia {10}Dominus est solus Regenerator et Redemptor, est Ille qui hic Pater et Deus dicitur;
ut quoque apud Esaiam, Tu Pater noster, quia Abraham non cognoscit nos, et Israel non agnoscit nos, Tu Jehovah Pater noster, Redemptor noster, ab aeterno nomen Tuum, lxiii 16:
[4]apud eundem, Induam illum tunica tua, et cingulo tuo roborabo eum, et dominium tuum dabo in manum ipsius, ut sit in patrem habitatori Hierosolymae, et domui Jehudae, et dabo clavem domus Davidis super humerum ipsius, et aperiet et non claudens, et claudet et non aperiens; et figam illum clavum in loco fideli, ut sit in thronum gloriae patris ipsius, super quo suspendant omnem gloriam domus patris ipsius, filiorum et nepotum, omnia vasa parvuli, de vasis craterum usque ad omnia vasa nabliorum, xxii 21-24;
quod Dominus sit qui in sensu interno hic repraesentatur et significatur, et `pater habitatori Hierosolymae et domui Jehudae vocatur,' manifeste patet; Ille enim est `super cujus humero clavis domus Davidis, qui aperit et non claudens, et qui claudit et non aperiens,' videatur Praefatio ad cap. xxii, et Illi est `thronus gloriae Patris Ipsius,' et super Quo et a Quo omnia sancta, quae hic `vasa' vocantur, sancta caelestia `vasa craterum,' et sancta spiritualia `vasa nabliorum.' [5]Quia reges et sacerdotes repraesentabant Dominum, `reges' per regium quod illis, Dominum quoad Divinum Verum, et `sacerdotes' Dominum quoad Divinum Bonum, n. 3670, ideo sacerdotes vocabantur `patres,' ut constare potest in Libro Judicum, Dixit Michah ad Levitam, Mane mecum, et esto mihi in patrem et sacerdotem, xvii 10:
similiter dicebant filii Danis ad eundem, Tace, pone manum tuam super os tuum, et abi nobiscum, et esto nobis in patrem et sacerdotem, xviii 19;
quod ipsi reges illos similiter vocaverint, in Libro Secundo Regum, Dixit rex Israelis ad Elisaeum, Num percutiam, pater mi? dixit, Non percuties, vi 21, 22;
et Joash rex ad Elisaeum cum moreretur, Joash rex flevit ante facies ejus, et dixit, Pater mi, pater mi, currus Israelis et equites ejus, xiii 14;
quod `reges' vocaverint, erat quia repraesentabant Dominum quoad Divinum Verum, et `sacerdotes' quoad Divinum Bonum, et quia verum ad bonum se habet ut filius ad patrem, nam verum est a bono; hoc [6]{11}notissimum est in altera vita, et quia ita, in caelo non alium nominant `Patrem,' nec alium percipiunt per `Patrem' in Verbo Evangelistarum quam Dominum, videatur n. 15, 1729; omnes infantes ibi docentur, cum initiantur in bonum amoris et verum ejus, agnoscere solum Dominum pro Patre; immo etiam sollicita cura {12}novitii qui in caelum veniunt, quod unus sit Deus, et qui intra Ecclesiam fuerunt, quod omne Trinum sit in Domino; nam ex orbe Christiano paene omnes secum habent ideam trium deorum, tametsi ore dixerant non esse nisi unum Deum; nam cogitare unum, cum idea trium prius intravit, et unusquisque ex his nominatur Deus, et quoque distinguitur quoad attributa et munia ab altero, et etiam separatim colitur, hoc non humanum est; inde est quod cultus trium deorum sit in corde, at unius solum in ore. [7]Quod in Domino omne Trinum sit, est in orbe Christiano notam, sed usque in altera vita {13}cogitatur parum de Domino, immo quoque Humanum Ipsius multis scandalum est, quia Humanum distinguunt a Divino, nec illud credunt Divinum; justificari se dicit homo, et sic purum et paene sanctum fieri, sed glorificatum fuisse Dominum, hoc est, Divinum factum Humanum Ipsius, non cogitant, cum tamen conceptus sit ab Ipso Jehovah, et praeterea nemo justificari potest, minus sanctificari, quam a Divino, et quidem a Divino Humano Domini, quod repraesentatur et significatur in Sacra Cena, et {14}apertis verbis dicitur quod panis sit corpus Ipsius et vinum sanguis: [8]quod Dominus sit unus cum Patre, quodque ab aeterno, et quod universum regat, ita quod sit Ipsum Divinum Bonum et Divinum Verum, constat manifeste ex Verbo: QUOD SIT UNUS PATRE, apud Johannem, Deum nemo vidit unquam, Unigenitus Filius Qui in sinu Patris, (Ille exposuit), i 18:
apud eundem, Quaerebant Judaei interficere Jesum, ...quod Patrem proprium dixisset Deum, parem Se Ipsum faciens Deo; respondit Jesus et dixit, Amen, amen, dico vobis, non potest Filius facere a Se Ipso quicquam, nisi quod viderit Patrem facientem, quae {15}namque Ille facit, haec etiam Filius similiter facit:
...quemadmodum Pater suscitat mortuos et vivificat, ita etiam Filius quos vult vivificat; neque enim Pater judicat quemquam, sed judicium omne dedit Filio, ut omnes honorent Filium quemadmodum honorant Patrem; qui non honorat Filium, non honorat Patrem, Qui misit Ipsum, ...quemadmodum Pater habet vitam in Se Ipso, ita dedit etiam Filio vitam habere in Se Ipso: ...Qui misit Me Pater, Ipse testatus est de Me, neque vocem Ipsius audivistis unquam, neque speciem Ejus vidistis;
...scrutamini Scripturas, ...illae sunt quae testantur de Me, v 1 ad f.;
per `Patrem' ibi intelligitur, ut dictum, Divinum Bonum, et per `Filium' Divinum Verum, utrumque in Domino; a Divino Bono quod `Pater,' non potest procedere seu exire quam Divinum, et hoc quod procedit seu exit, est Divinum Verum quod `Filius': [9]apud eundem, Omnis qui audivit a Patre, et didicit, venit ad Me; non quod Patrem viderit quis, nisi qui est apud Patrem, hic vidit Patrem, vi 44-48:
apud eundem, Dicebant Ipsi, Ubi est Pater tuus? respondit Jesus, Neque Me nostis, neque Patrem Meum, si Me nossetis, etiam Patrem Meum nossetis, viii 18, 19:
apud eundem, Ego et Pater unum sumus: si utique Mihi non credatis, operibus credite, ut cognoscatis et credatis, quod Pater in Me, et Ego in Patre, x 30, 38:
apud eundem, Jesus dixit, Qui credit in Me, non credit in Me, sed in Ipsum Qui misit Me, et qui videt Me, videt Ipsum qui misit Me; Ego lux in mundum veni, ut omnis qui credit in Me, in tenebris non maneat, xii (x)44-46;
quod `Ipsum miserit Pater' in sensu interno significat quod procedat a Patre; ita hic et alibi, ubi dicit Dominus quod Pater miserit Ipsum; quod `lux' sit Divinum Verum, videatur supra: [10]apud eundem, Ego sum via et veritas et vita, nemo venit ad Patrem nisi per Me; si cognovistis Me, etiam Patrem Meum cognovistis, et abhinc cognovistis Illum, et vidistis Illum: dicit Ipsi Philippus, Domine, monstra nobis Patrem, dixit Jesus, Tantum tempus vobiscum sum, et non nosti Me, Philippe? qui vidit Me vidit Patrem, quomodo ergo tu dicis, Monstra nobis Patrem? nonne credis quod Ego in Patre et Pater in Me sit? verba quae Ego loquor vobis, a Me Ipso non loquor, Pater Qui in Me manet, Ille facit opera: credite Mihi, quod Ego in Patre et Pater in Me: ...quodcumque petieritis in nomine Meo, hoc faciam, ut glorificetur Pater in Filio, xiv 6-11 (13):
apud eundem, Qui habet praecepta Mea, et facit illa, ille est qui amat Me, qui vero amat Me, amabitur a Patre Meo, et Ego amabo illum, et manifestabo illi Me Ipsum: si quis amaverit Me, verbum Meum servabit, et Pater Meus amabit illum, et ad illum veniemus, et mansionem apud illum faciemus, xiv 21, 23;
qui in Divino Vero, sunt qui `praecepta habent et faciunt illa,'[11]et qui in Divino Bono qui `amant,' inde dicitur quod `amabitur a Patre,' et `ad illum veniemus et mansionem apud illum faciemus,' nempe Divinum Bonum et Divinum Verum; quare dicitur apud eundem, In illa die cognoscetis vos, quod Ego in Patre Meo, et vos in Me, ibid. vers. 20;
et alibi, Pater Sancte, serva illos in nomine Tuo, ...ut sint unum sicut Nos, xvii 11;
ex his constat quod Dominus Patrem dicat ex Divino Bono quod Ipsi, et `Filium' ex Divino Vero quod ex Divino Bono; ita quod non duo sint sed unum: `quod autem Dominus ita locutus sit, erat ut reciperetur Verbum tam in terra quam in caelo, et quoque quia antequam glorificatus fuit Dominus, erat Divinum Verum quod ex Divino Bono, at cum glorificatus est, ipsum Divinum Bonum quoad utramque Essentiam, ex Quo omne Divinum Bonum et Divinum Verum. [12]QUOD FUERIT AB AETERNO, constare potest ex eo quod Dominus sit Qui locutus per prophetas, et quod Ipse, tam inde quam ex eo quod ab Ipso Divinum Verum esset, dictus fuerit Verbum, de quo apud Johannem, In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum; hoc erat in principio apud Deum, omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est; in Ipso vita erat, et vita erat lux hominum ....Et Verbum caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius, gloriam sicut Unigeniti a Patre, i 1-4, 14;
Verbum pro omni vero in caelis et in terris quod a Divino: [13]quod ab aeterno, {17}manifeste docet alibi apud Johannem, Dixit Johannes, Hic erat, ...qui post me veniens, ante me fuit, quia prior me fuit: medius inter vos stat, quem vos non nostis, ille est qui post me venturus est, qui ante me fuit, i 15, (26), 27, 30:
apud eundem, Si videritis Filium hominis ascendentem, ubi erat prius vi 62:
apud eundem, Jesus dixit, Amen, amen dico vobis, priusquam Abraham fuit, Ego sum, viii 58:
apud eundem, Sciebat quod a Deo exiverit, et ad Deum abiret, xiii 3:
apud eundem, Ipse Pater amat vos, quod vos Me amastis, et credidistis quod Ego a Deo exiverint: exivi a Patre et veni in mundum, iterum relinquo mundum, et eo ad Patrem, xvi 27, 28:
apud eundem, Ego glorificavi Te super terra, opus perfeci quod dedisti Mihi ut facerem; nunc ergo glorifica Me Pater apud Te Ipsum gloria, quam habui antequam mundus esset apud Te ....Ut videant gloriam Meam, quam dedisti Mihi, quia amasti Me ante fundationem mundi, xviii 4, 5, 24:
apud Esaiam, Puer natus est nobis, Filius datus est nobis, et vocabitur nomen Ipsius, Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis, ix 6 (A. V. 5). [14]{18}QUOD DOMINUS UNIVERSAM REGAT, constat apud Matthaeum, Omnia Mihi tradita sunt a Patre Meo, xi (x)7:
apud eundem, Jesus dixit discipulis, Data est Mihi omnis potestas in caelo et in terra, xxviii 18:
apud Johannem, Pater omnia dedit in manum Filii, qui credit in Filium habet vitam aeternam, iii 35, 36:
Non Pater judicat quemquam, sed judicium omne dedit Filio, v 22:
apud eundem, Sciebat Jesus, quod omnia dedisset Ipsi Pater in manus, xiii 3:
apud eundem, Omnia quaecumque Pater habet, Mea sunt, xvi 15:
apud eundem, Jesus dixit, Glorifica Filium Tuum, ut etiam Filius Tuus glorificet Te, sicut dedisti Ipsi potestatem omnis carnis, xvii 1, 2:
apud eundem, Omnia Mea Tua sunt, et Tua Mea, sed glorificatus sum in illis, non amplius sum in mundo, Ego namque ad Te venio, xvii 10, 11:
apud Lucam, Omnia tradita sunt Mihi a Patre Meo, x 22. [15]{19}Ex his nunc constat quod Divinum Bonum sit quod `Pater' vocatur, et {20}Divinum Verum quod `Filius'; et quod Dominus ex Divino Bono per Divinum Verum omnia et singula in universo regat:
quia ita, et hoc tam manifestum ex Verbo, mirum est quod non in Christiano orbe, sicut in caelo, Dominum solum agnoscant et adorent, et sic unum Deum; sciunt enim (c)et docent, quod omne Trinum in Domino sit. Quod Spiritus Sanctus, qui quoque pro Deo distincto a Filio et Patre colitur, sit sanctum spiritus, seu sanctum quod per spiritus seu angelos procedit a Domino, hoc est, a Divino Ipsius Bono per Divinum Verum, alibi, ex Divina Domini Misericordia, manifestabitur. @1 i tam Ipsum Divinum quam Divinum Humanum$ @2 i in caelo$ @3 i sit$ @4 seu$ @5 insuper$ @6 i apud Evangelistas$ @7 ubi$ @8 quod Dominus sit qui in Verbo Veteris Testamenti vocatur Deus Israelis, et Sanctus Israelis$ @9 est$ @10 est Dominus after Redemptor$ @11 notum$ @12 i ab angelis instruuntur$ @3 i a Christianis$ @14 aperte$ @15 nempe I$ @16 quod autem ita loquutus, erat ex causa, ut reciperetur Verbum Ipsius, et quia antequam glorificatus, erat Ipse Divinum Verum quod ex Divino Bono, at cum glorificatus est ipsum Divinum Bonum quoad utramque Essentiam, ex quo omne Divinum Verum: quod fuerit Divinum Bonum, ab aeterno, et ab Ipso ut a Divino Bono omne Divinum Verum.$ @17 i etiam$ @18 et quia ita, non alius est quam Dominus qui ex Divino Bono per Divinum Verum universum tam caelum quam omne quod sub caelo est, regit et gubernat, quod etiam manifeste docet,$ @19 Inde etiam patet$ @20 i quod$