842#pid#<b>The Doctrine of the New Jerusalem Regarding the Lord.</b>
By Emanuel Swedenborg
(First published 1763)

A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. 

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<b>Translator’s Table of Contents</b>

PREFACE

The Holy Scripture Throughout Has the Lord As Its Subject, and the Lord Embodies the Word. `@@@1`

The Statement That the Lord Fulfilled All of the Law Means That He Fulfilled All of the Word. `@@@8`

The Lord Came into the World to Conquer the Hells and Glorify His Humanity; and the Suffering of the Cross Was the Final Battle by Which He Fully Overcame the Hells and Fully Glorified His Humanity. `@@@12`

By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc15`

An Imputation of the Lord’s Merit Is Nothing Else Than the Forgiveness of Sins Following Repentance. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc18`

In Relation to His Divine Humanity the Lord Is Called the Son of God, and in Relation to the Word the Son of Man. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc19`

The Lord Made His Humanity Divine from the Divine in Him, and So Was United with the Father. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc29`

The Lord Is God Himself, the Origin of and Subject of the Word. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc37`

There Is One God, and the Lord Is That God. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc45`

The Holy Spirit Is the Divinity Emanating from the Lord, and It Is the Lord Himself. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc46`

The New Church Is Meant by the New Jerusalem in the Book of Revelation. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc62`

PREFACE

Several years ago we published the following five short works:

1. Heaven and Hell.

2. The Doctrine of the New Jerusalem.

3. The Last Judgment.

4. The White Horse.

5. The Planets and Earths in the Universe.

In them we presented to view a number of things hitherto unknown.

Now, by command of the Lord, who has been revealed to me, I am to publish the following:

- The Doctrine of the New Jerusalem Regarding the Lord.

- The Doctrine of the New Jerusalem Regarding the Sacred Scripture.

- A Doctrine of Life for the New Jerusalem Based on the Ten Commandments.

- The Doctrine of the New Jerusalem Regarding Faith.

- A Continuation Concerning the Last Judgment.

- Angelic Wisdom Regarding Divine Providence.

- Angelic Wisdom Regarding Divine Omnipotence, Omnipresence, Omniscience, Infinity and Eternity.

- Angelic Wisdom Regarding Divine Love and Wisdom.

- Angelic Wisdom Regarding Life.

We say The Doctrine of the New Jerusalem, but we mean doctrine for the New Church, a church which is today being established by the Lord. For the former church has reached its end, as can be seen from what we said in the short work, `@@@The Last Judgment 33-39`, and from what we are going to say later in the short works just named.

The fact that the New Jerusalem to come after the Judgment, as foretold in the twenty-first chapter of the book of Revelation, means the New Church may be seen in the final section here below.

ppp9580#pid#1. The Holy Scripture Throughout Has the Lord As Its Subject, and the Lord Embodies the Word

We read in John:

In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him nothing was made that was made. In Him was life, and the life was the light of people. And the light shines in the darkness, and the darkness did not comprehend it.... And the Word moreover became flesh and dwelt among us, and we beheld His glory, the glory as though of the only begotten of the Father, full of grace and truth. (`John 1bbb1-5`, `John 1bbbccc14`)

Again in the same Gospel:

...the light came into the world, but people loved darkness more than light, for their deeds were evil. (`John 3bbb19`)

And elsewhere in it:

While you have the light, believe in the light, that you may be children of light.... I have come as a light into the world, that whoever believes in Me should not abide in darkness. (`John 12bbb36`, `John 12bbbccc46`)

It is apparent from this that the Lord is, from eternity, God, and that God Himself is the Lord who was born in the world. For we are told that the Word was with God, and that the Word was God. Also that without Him nothing was made that was made. And later we are told that the Word became flesh, and people beheld Him.

ttt[2] Why the Lord is called the Word is little understood in the church. However, He is called the Word because the term “Word” symbolizes Divine truth itself or Divine wisdom itself, and the Lord embodies Divine truth itself or Divine wisdom itself. That, too, is why He is called the light, which is also said to have come into the world.

Because Divine wisdom and Divine love are united, and were united in the Lord from eternity, therefore we are told as well that “In Him was life, and the life was the light of people.” Life means Divine love, and light Divine wisdom.

This is the union meant by the statement that the Word was in the beginning with God and that God was the Word. With God means in God, for wisdom is present in love, and love in wisdom.

So, too, we find elsewhere in John:

...Father, glorify Me with Yourself, with the glory which I had with You before the world was. (`John 17bbb5`)

“With Yourself” means in Yourself. That, too, is why we are told, “And God was the Word.” And elsewhere that the Lord is in the Father, and the Father in Him, and that He and the Father are one.

Now because the Word is the Divine wisdom accompanying Divine love, it follows that it is Jehovah Himself, thus the Lord, by whom all things were made that were made, inasmuch as they were all created out of Divine love by means of Divine wisdom.

ppp9579#pid#2. Specifically, the Word meant here is the same Word that was given through Moses and the Prophets, and the Evangelists, as can be clearly seen from the fact that it embodies the very same Divine truth from which angels acquire all their wisdom, and from which people acquire their spiritual intelligence. For this same Word that people have in the world is also the one that angels have in heaven. Only the one people have in the world is natural, while in heaven it is spiritual.

So, because it embodies Divine truth, it embodies the emanating Divinity as well. And this Divinity not only emanates from the Lord, but also embodies the Lord Himself.

Because it embodies the Lord Himself, therefore He alone is the subject in each and every thing written in the Word. From Isaiah to Malachi not one thing is to be found that does not have to do with the Lord, or in an opposite sense, something opposed to Him.

ttt[2] The reality of this is something no one has yet seen, but it is nevertheless possible for everyone to see it, provided he is aware of it, and when reading gives thought to it, and if he knows moreover that the Word contains not only a natural sense but also a spiritual one, and that the names of persons and places in the natural sense symbolize something connected with the Lord, and so something having to do with heaven and the church received from Him, or something opposed to them.

Since each and every thing in the Word has to do with the Lord, and the Word is the Lord because it embodies Divine truth, it is clear why we are told, “And the Word...became flesh and dwelt among us, and we beheld His glory.” Also why we are told, “While you have the light, believe in the light, that you may be children of light.... I have come as a light into the world; whoever believes in Me does not abide in darkness.” The light is Divine truth, thus the Word.

As a result, everyone, even at this day, who turns to the Lord alone when he reads the Word, and prays to Him, is enlightened as regards it.

ppp9578#pid#3. We must briefly say here, too, what themes concerning the Lord are found in general and in particular throughout the Prophets of the Old Testament, from Isaiah to Malachi:

1. The Lord came into the world in the fullness of time, which is to say, when the Jews no longer knew Him, and when for that reason nothing of the church remained. And if the Lord had not then come into the world and revealed Himself, mankind would have perished in eternal death. He Himself says in John, “If you do not believe that I am [who I am], you will die in your sins” (`John 8bbb24`).

ttt[2] 2. The Lord came into the world to execute a last judgment, and by doing so conquer the hells that were reigning at the time. This He did by combats, that is, by temptations or trials, which He permitted His humanity from His mother to undergo, and by continual victories in them then. If the hells had not been conquered, no one could have been saved.

ttt[3] 3. The Lord came into the world to glorify His humanity, that is, to unite it to the Divinity that He had in Him from conception.

ttt[4] 4. The Lord came into the world to establish a new church which would acknowledge Him as its Redeemer and Savior, so as to be redeemed and saved through love for and faith in Him.

ttt[5] 5. At the same time He did so in order to set heaven in order, in order for it to be in harmony with the church.

ttt[6] 6. His suffering of the cross was the last combat, or temptation or trial, by which He thoroughly conquered the hells and fully glorified His humanity.

That the Word deals with no other matters will be seen later in a short work on the Sacred Scripture.

ppp9577#pid#4. To confirm the reality of this, in this first section I intend only to cite places in the Word where we find references to “that day, ” “in that day, ” or “at that time, ” where “day” and “time” mean the Lord’s advent.

In Isaiah:

It shall come to pass in the latter days that the mountain of the house of Jehovah shall be established on the top of the mountains.... ...Jehovah alone shall be exalted in that day.... ...the day of Jehovah of Hosts shall come upon everything proud and lofty.... In that day a man will cast away his idols of silver and...gold.... (`Isaiah 2bbb2`, `Isaiah 2bbbccc11-12`, `Isaiah 2bbbccc20`)

In that day the Lord (Jehovih) will take away the finery.... (`Isaiah 3bbb18`)

In that day the offshoot of Jehovah shall be beautiful and glorious.... (`Isaiah 4bbb2`)

It will roar against him in that day..., and he will look down upon the land, which, behold, is darkness, distress; and the light will be darkened among the ruins. (`Isaiah 5bbb30`)

It shall come to pass in that day that Jehovah will whistle for the fly that is in the farthest part of the rivers of Egypt.... In that day the Lord will shave...in the crossings of the river.... ...in that day he shall vivify.... In that day every place...will become a thicket of briers and thorns. (`Isaiah 7bbb18`, `Isaiah 7bbbccc20-21`, `Isaiah 7bbbccc23`)

What will you do in the day of visitation..., which is coming? ...in that day...Israel...will rely on Jehovah, the Holy One of Israel, in truth. (`Isaiah 10bbb3`, `Isaiah 10bbbccc20`)

It shall come to pass in that day that the root of Jesse, which shall stand as a banner to the people..., shall the Gentiles seek..., and His resting place shall be glorious. (Especially) in that day shall the Lord...seek back the remnant of His people.... (`Isaiah 11bbb10-11`)

You will say in that day, “I will confess You, Jehovah....” You will say in that day, “Confess Jehovah, call upon His name.” (`Isaiah 12bbb1`, `Isaiah 12bbbccc4`)

...the day of Jehovah is at hand! It will come as destruction from Shaddai. Behold, the day of Jehovah is coming, cruel, and one of indignation and wrath and anger.... “...I will shake heaven, and the earth will move out of her place..., ” in the day of the anger of His wrath.... His time is near, and is coming, and (the) days will not be prolonged. (`Isaiah 13bbb6`, `Isaiah 13bbbccc9`, `Isaiah 13bbbccc13`, `Isaiah 13bbbccc22`)

It shall come to pass in that day that the glory of Jacob will wane.... In that day a man will look to his Maker, and his eyes...to the Holy One of Israel. In that day his cities of refuge will be as the forsaken places of the forest.... (`Isaiah 17bbb4`, `Isaiah 17bbbccc7`, `Isaiah 17bbbccc9`)

The inhabitant of (the) island will say in that day, “(Behold,) our expectation!” (`Isaiah 20bbb6`)

In that day there will be five cities in the land of Egypt speaking the language of Canaan.... In that day there will be an altar to Jehovah in the midst...of Egypt.... In that day there will be a road from Egypt to Assyria, and...Israel will be...in the midst of the land.... (`Isaiah 19bbb18-19`, `Isaiah 19bbbccc23-24`)

...a day of tumult and of a treading down and perplexity as regards the Lord Jehovih Of Hosts.... (`Isaiah 22bbb5`)

...in that day Jehovah will pass judgment on...the host of the exalted, and on...the kings of the earth.... After many days they will be visited. Then the moon will blush and the sun be ashamed. (`Isaiah 24bbb21-23`)

(Jehovah) will say in that day: “Behold, this is our God; We have waited for Him to liberate us....” (`Isaiah 25bbb9`)

In that day this song will be sung in the land of Judah: “We have a strong city....” (`Isaiah 26bbb1`)

In that day Jehovah will visit with His sword.... In that day reply to her, “A vineyard of pure wine!” ...It shall come to pass in that day that the Lord will thresh from the stream of the river to the river of Egypt; and you will be gathered one by one, you children of Israel. It shall come to pass also in that day that the great trumpet will be blown; and those perishing in the land of Assyria will come, and the outcasts from the land of Egypt, and they shall bow to Jehovah in the holy mount at Jerusalem. (`Isaiah 27bbb1-2`, `Isaiah 27bbbccc12-13`)

In that day Jehovah of Hosts will become a crown of adornment and a miter.... (`Isaiah 28bbb5`)

Then the deaf in that day shall hear the words of the book, and the eyes of the blind shall see...out of darkness. (`Isaiah 29bbb18`)

There will be...streams of waters in the day of the great slaughter, when the towers fall. And the light of the moon will be as the light of the sun..., in the day that Jehovah binds up the bruise of His people.... (`Isaiah 30bbb25-26`)

...in that day every man shall throw away his idols of silver and...gold.... (`Isaiah 31bbb7`)

...the day of Jehovah’s vengeance, the year of His retributions.... (`Isaiah 34bbb8`)

These two things shall come to you...in one day: The loss of children and widowhood. (`Isaiah 47bbb9`)

...My people shall know My name, (and) in that day that I am He who speaks: “Behold, it is I.” (`Isaiah 52bbb6`)

...Jehovah has anointed Me..., to proclaim the agreeable year of Jehovah, and the day of vengeance of our God; to comfort all who mourn.... (`Isaiah 61bbb1-2`)

...the day of vengeance is in My heart, and the year of My redeemed has come. (`Isaiah 63bbb4`)

ttt[2] In Jeremiah:

...in those days...they will say no more, “The ark of the covenant of Jehovah.” ...At that time they shall call Jerusalem the throne of Jehovah.... In those days the house of Judah shall go to the house of Israel.... (`Jeremiah 3bbb16-18`)

...in that day...the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. (`Jeremiah 4bbb9`)

...behold, the days are coming...when...the land shall turn into a wasteland. (`Jeremiah 7bbb32`, `Jeremiah 7bbbccc34`)

...they shall fall among those who fall in the day of their visitation.... (`Jeremiah 8bbb12`)

Behold, the days are coming...that I will visit everyone circumcised among the uncircumcised.... (`Jeremiah 9bbb25`)

In the time of their visitation they shall perish. (`Jeremiah 10bbb15`)

...there shall be no remnant for them, I will bring evil on (them) in the year of their visitation. (`Jeremiah 11bbb23`)

...behold, the days are coming...when it shall no more be said.... (`Jeremiah 16bbb14`)

I will look upon the back of their neck and not their faces in the day of their destruction. (`Jeremiah 18bbb17`)

...behold, the days are coming...when...I will turn this city into a wasteland.... (`Jeremiah 19bbb6`, `Jeremiah 19bbbccc8`)

Behold, the days are coming...when I will raise to David a righteous offshoot, (who) shall reign as king.... In (those) days Judah will be saved, and Israel will dwell secure.... Therefore, behold, the days are coming...when they shall no longer say.... ...I will bring evil on them in the year of their visitation.... At the end of days you will understand intelligence. (`Jeremiah 23bbb5-7`, `Jeremiah 23bbbccc12`, `Jeremiah 23bbbccc20`)

For behold, the days are coming...when I will turn again... Alas! For great is this day, and none is like it.... It shall come to pass in that day...that I will break (the) yoke...and burst (the) bonds. (`Jeremiah 30bbb3`, `Jeremiah 30bbbccc7-8`)

...there shall be a day when the watchmen will cry on Mount Ephraim, “Arise, let us go up to Zion, to Jehovah our God.” ...Behold, the days are coming...when I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast.... Behold, the days are coming...when I will make a new covenant.... Behold, the days are coming...when the city shall be rebuilt for Jehovah.... (`Jeremiah 31bbb6`, `Jeremiah 31bbbccc27`, `Jeremiah 31bbbccc31`, `Jeremiah 31bbbccc38`)

Behold, the days are coming...when I will establish the good word.... In those days and at that time I will cause to grow up to David a righteous offshoot.... In those days Judah will be saved.... (`Jeremiah 33bbb14-16`)

...I will bring...words against this city for evil...in that day.... But I will rescue you in that day.... (`Jeremiah 39bbb16-17`)

That day is to Jehovah of Hosts a day of revenge, vengeance He will take on His enemies.... ...the day of...destruction is coming upon them, the time of their visitation. (`Jeremiah 46bbb10`, `Jeremiah 46bbbccc21`)

Because of the day coming to lay waste.... (`Jeremiah 47bbb4`)

...upon it I will bring the year of...visitation.... Yet I will bring back (its) captives...at the end of days.... (`Jeremiah 48bbb44`, `Jeremiah 48bbbccc47`)

I will bring destruction...upon (them) at the time of their visitation.... ...her young men shall fall in (the) streets, and all the men of war shall be cut off in that day.... ...at the end of days I will bring back (their) captives.... (`Jeremiah 49bbb8`, `Jeremiah 49bbbccc26`, `Jeremiah 49bbbccc39`)

In those days and at that time...the children of Israel and the children of Judah shall come together...and seek Jehovah their God.... In those days and at that time...the iniquity of Israel shall be sought, but there shall be none.... Woe to them! For their day has come, the time of their visitation.... For your day has come, the time of your visitation. (`Jeremiah 50bbb4`, `Jeremiah 50bbbccc20`, `Jeremiah 50bbbccc27`, `Jeremiah 50bbbccc31`)

Such vanity, a work of errors; in the time of their visitation they shall perish. (`Jeremiah 51bbb18`)

ttt[3] In Ezekiel:

An end has come, the end has come; the morning has come upon you.... The time has come, a day of tumult is near.... Behold, the day! Behold, it has come! The morning has gone out; the rod has blossomed, violence has sprouted.... The day draws near, the time has come...on its whole multitude.... Their silver and gold will not rescue them in the day of the wrath of Jehovah.... (`Ezekiel 7bbb6-7`, `Ezekiel 7bbbccc10`, `Ezekiel 7bbbccc12`, `Ezekiel 7bbbccc19`)

(They said of the prophet,) “The vision that he sees will come to pass many days from now; he prophesies for times far off.” (`Ezekiel 12bbb27`)

(They will not) stand in battle on the day (of the wrath) of Jehovah. (`Ezekiel 13bbb5`)

You, pierced through, impious, the prince of Israel, whose day has come, at the time of the final iniquity.... (`Ezekiel 21bbb25`, `Ezekiel 21bbbccc29`)

The city sheds blood in the midst of it, so that its time is coming.... You have caused (the) days to draw near, so that you are coming to your years. (`Ezekiel 22bbb3-4`)

...will it not be in the day when I take from them their strength...? On that day one who has been rescued will come to you for the instruction of the ears. On that day your mouth will be opened with him who has been rescued.... (`Ezekiel 24bbb25-27`)

In that day I will cause the horn of the house of Israel to grow.... (`Ezekiel 29bbb21`)

Wail, alas the day! For...the day (of Jehovah) is near, the day of Jehovah is near. It will be a day of clouds, the time of the gentiles.... On that day messengers shall go forth from Me.... (`Ezekiel 30bbb2-3`, `Ezekiel 30bbbccc9`)

In the day that you go down into hell.... (`Ezekiel 31bbb15`)

I Myself will seek My flock...on the day that he is among the flock, and...I will rescue them from all the places where they were scattered, on a cloudy and dark day. (`Ezekiel 34bbb11-12`)

On the day that I cleanse you of all your iniquities.... (`Ezekiel 36bbb33`)

...prophesy and say..., “On that day when My people Israel rest securely, will you not know it? ...in the latter days I will bring you into My land.... In that day, in the day that Gog comes upon the land.... In My zeal, in the fire of My indignation..., if there is not in that day a great earthquake upon the land of Israel. (`Ezekiel 38bbb14`, `Ezekiel 38bbbccc16`, `Ezekiel 38bbbccc18-19`)

Behold, it is coming..., this day of which I have spoken.... It will come to pass in that day that I will give Gog a burial place (in the land) of Israel...that the house of Israel may know that I am Jehovah their God from that day and from then on. (`Ezekiel 39bbb8`, `Ezekiel 39bbbccc11`, `Ezekiel 39bbbccc22`)

ttt[4] In Daniel:

...God in heaven...has revealed secrets..., what will be in the latter days. (`Daniel 2bbb28`)

...the time came for the saints to establish the kingdom. (`Daniel 7bbb22`)

“Attend..., because the vision is for the time of the end....” He said, “Look, I am making known to you what shall happen at the end of the indignation; for at the appointed time the end shall be....” “The vision of the evening and morning...is true; ...you must hide away the vision, because it is for many days....” (`Daniel 8bbb17`, `Daniel 8bbbccc19`, `Daniel 8bbbccc26`)

I have come to make you understand what will happen to your people at the end of days, because the vision is for days.... (`Daniel 10bbb14`)

...the intelligent shall be tested, to purge them and cleanse them..., until the time of the end; because it is still for the appointed time. (`Daniel 11bbb35`)

At that time Michael shall rise up, the great prince who stands up for the children of your people; and there shall be a time of distress, such as has not been since there was a nation.... Yet at this time your people shall be rescued, everyone who is found written in the book. (`Daniel 12bbb1`)

You, Daniel, shut up the words, and seal the book until the time of the end.... But from the time that the daily sacrifice is taken away, and the abomination laying waste occurs, there shall be one thousand two hundred and ninety days.... you will arise into your inheritance at the end of the days. (`Daniel 12bbb4`, `Daniel 12bbbccc9`, `Daniel 12bbbccc11`, `Daniel 12bbbccc13`)

ttt[5] In Hosea:

...I will bring an end to the kingdom of the house of Israel. ...in that day I will break the bow of Israel.... ...great will be the day of Jezreel! (`Hosea 1bbb4-5`, `Hosea 1bbbccc11`)

...in that day...you will call Me “My Husband”.... In that day I will make a covenant for them.... ...in that day I will listen.... (`Hosea 2bbb16`, `Hosea 2bbbccc18`, `Hosea 2bbbccc21`)

...the children of Israel shall return and seek Jehovah their God, and David their king...at the end of days. (`Hosea 3bbb5`)

...behold, in those days and at that time, when I bring back.... (`Joel 3bbb1`)

Come, and let us return to Jehovah.... After two days He will revive us, and on the third day He will raise us up, and we shall live in His sight. (`Hosea 6bbb1-2`)

The days of visitation have come; the days of retribution have come. (`Hosea 9bbb7`)

ttt[6] In Joel:

Alas the day! For the day of Jehovah is at hand; and it shall come as destruction from Shaddai. (`Joel 1bbb15`)

...the day of Jehovah is coming...it is at hand, a day of gloom and darkness, a day of clouds and haziness.... ...the day of Jehovah is great and very terrible; and who can endure it? (`Joel 2bbb1-2`, `Joel 2bbbccc11`)

...on the menservants and on the maidservants I will pour out My Spirit in those days.... The sun shall be turned into darkness, and the moon into blood, before the coming of the great and terrible day of Jehovah. (`Joel 2bbb29`, `Joel 2bbbccc31`)

...in those days and at that time...I will gather all nations.... ...the day of Jehovah is near.... It will come to pass in that day that the mountains shall drip new wine.... (`Joel 3bbb1-2`, `Joel 3bbbccc14`, `Joel 3bbbccc18`)

ttt[7] In Obadiah:

...in that day...I will destroy the wise men from Edom.... Do not rejoice over (them) in the day of their destruction..., in the day of their distress.... For the day of Jehovah is near upon all the nations.... (`Obadiah 1bbb8`, `Obadiah 1bbbccc12-15`)

ttt[8] In Amos:

The stout of heart...shall flee naked in that day.... (`Amos 2bbb16`)

In the day that I visit the transgressions of Israel upon him.... (`Amos 3bbb14`)

Woe to you who desire the day of Jehovah! What is the day of Jehovah to you? It will be one of darkness and not light.... Is not the day of Jehovah one of darkness and not light? Very dark, and having no brightness in it? (`Amos 5bbb18`, `Amos 5bbbccc20`)

The songs of the temple shall wail in that day.... ...in that day...I will make the sun go down at noon, and I will darken the earth in daylight.... In that day the fair virgins and youths shall faint from thirst. (`Amos 8bbb3`, `Amos 8bbbccc9`, `Amos 8bbbccc13`)

On that day I will set up the collapsed tabernacle of David.... Behold, the days are coming...when...the mountains shall drip sweet wine.... (`Amos 9bbb11`, `Amos 9bbbccc13`)

ttt[9] In Micah:

In that day one shall...lament..., “We are utterly devastated!” (`Micah 2bbb4`)

...at the end of days the mountain of Jehovah’s house shall be established on the top of the mountains.... In that day...I will assemble the lame.... (`Micah 4bbb1`, `Micah 4bbbccc6`)

...in that day...I will cut off your horses...and...your chariots. (`Micah 5bbb10`)

The day of your watchmen, your visitation has come.... The day has come to build your walls.... This day shall come even to you.... (`Micah 7bbb4`, `Micah 7bbbccc11-12`)

ttt[10] In Habakkuk:

...the vision is yet for an appointed time, and it will speak at the end.... If it tarries, wait for it, because it will surely come, and will not delay. (`Habakkuk 2bbb3`)

O Jehovah..., do Your work in the midst of the years! In the midst of the years make it known.... God will come.... (`Habakkuk 3bbb2-3`)

ttt[11] In Zephaniah:

...the day of Jehovah is at hand.... In the day of Jehovah’s sacrifice I will visit judgment upon the princes and the king’s children.... I will visit judgment also upon everyone who leaps over the threshold, in that day.... There shall be on that day...the sound of a cry.... ...at that time I will search Jerusalem with lamps.... The great day of Jehovah is near.... This day is a day of wrath, a day of distress and oppression, a day of devastation and desolation, a day of gloom and darkness, a day of clouds and fog, a day of the trumpet and its sounding.... ...in the day of Jehovah’s wrath...the whole land shall be devoured..., and He will make a speedy end of all the inhabitants of the land. (`Zephaniah 1bbb7-10`, `Zephaniah 1bbbccc12`, `Zephaniah 1bbbccc14-16`, `Zephaniah 1bbbccc18`)

...when the day of Jehovah’s anger has not yet come upon you! ...Perhaps you will be hidden in the day of Jehovah’s anger. (`Zephaniah 2bbb2-3`)

...wait for Me...until the day of My rising up for plunder, for My judgment.... In that day you shall not be shamed of any of your deeds.... In that day it shall be said to Jerusalem: “Do not fear....” ...at that time I will destroy your oppressors.... At that time I will bring you back..., at (that) time I will gather you; for I will make you renowned and praised.... (`Zephaniah 3bbb8`, `Zephaniah 3bbbccc11`, `Zephaniah 3bbbccc16`, `Zephaniah 3bbbccc19-20`)

ttt[12] In Zechariah:

I will remove the iniquity of (the) land in one day. In that day...everyone will call to his companion, under his vine and under his fig tree. (`Zechariah 3bbb9-10`)

(Then) many nations shall cleave to Jehovah in that day.... (`Zechariah 2bbb11`)

In those days ten men...shall take hold of the sleeve of a Jewish man.... (`Zechariah 8bbb23`)

Jehovah their God will save them in that day, as the flock of His people. (`Zechariah 9bbb16`)

(My covenant) was broken on that day. (`Zechariah 11bbb11`)

...in that day that I will make Jerusalem a burdensome stone to all peoples.... In that day...I will strike every horse with stupor.... In that day I will make the leaders of Judah like a fiery furnace in the woodpile.... In that day Jehovah will protect the inhabitants of Jerusalem.... ...in that day I will seek to destroy all the nations.... In that day a lamentation shall grow in Jerusalem.... (`Zechariah 12bbb3-4`, `Zechariah 12bbbccc6`, `Zechariah 12bbbccc8-9`, `Zechariah 12bbbccc11`)

In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem.... It shall be in that day...that I will cut off the names of the idols in the land.... ...in that day the prophets will be ashamed.... (`Zechariah 13bbb1-2`, `Zechariah 13bbbccc4`)

Behold, the day of Jehovah is coming.... In that day His feet will stand on the Mount of Olives.... ...in that day there will be no light or illumination. It shall be one day which will be known to Jehovah — neither day nor night — about evening time...it will be light. ...in that day...living waters shall flow from Jerusalem.... In that day Jehovah shall be one and His name one. ...in that day there will be a great disturbance from Jehovah.... In that day HOLINESS TO JEHOVAH shall be...on the bells of the horses.... In that day there shall no longer be a Canaanite in the house of Jehovah.... (`Zechariah 14bbb1`, `Zechariah 14bbbccc4`, `Zechariah 14bbbccc6-9`, `Zechariah 14bbbccc13`, `Zechariah 14bbbccc20-21`)

ttt[13] In Malachi:

Who may endure the day of His coming? And who will stand when He has appeared? ...So that they are Mine...on the day that I make them a special possession.... ...behold, the day is coming, burning like an oven.... Behold, I am sending you Elijah the prophet, before the great and dreadful day of Jehovah comes. (`Malachi 3bbb2`, `Malachi 3bbbccc17`, `Malachi ccc4bbb1`, `Malachi 4bbbccc5`)

ttt[14] In Psalms:

In His days the righteous shall flourish, and abundant peace.... And He shall have dominion from sea to sea, and from the river to the ends of the earth. (`Psalms 72bbb7-8`)

And so on elsewhere.

ppp9576#pid#5. “Day” or “time” in these passages mean the Lord’s advent.

A day of gloom, of darkness, of haziness, one without light, one of devastation, of the final iniquity, or of destruction, means the Lord’s advent when He was no longer known and when as a consequence nothing any longer of the church remained.

A cruel day, a dreadful day, a day of wrath, of anger, of tumult, of visitation, of sacrifice, of retribution, of distress, of war, or of a cry, means the Lord’s coming to judge.

A day when Jehovah alone will be exalted; when He shall be one and His name one; when an offshoot of Jehovah shall be beautiful and glorious; when the righteous shall flourish; when Jehovah shall vivify; when He will seek His flock; when He will make a new covenant; when the mountains drip new wine; when living waters flow from Jerusalem; when people will look to the God of Israel; and the like — these mean the Lord’s advent to establish a new church, one that will acknowledge Him as the redeemer and savior.

ppp9575#pid#6. To the above let me add here some passages that speak more openly of the Lord’s advent:

...the Lord Himself gives you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name “God-with-us.” (`Isaiah 7bbb14`, cf. `Matthew 1bbb22-23`)

...unto us a Child is born, unto us a Son is given; the government will be upon His shoulder. And He will call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to...establish it with judgment and righteousness, from now on and even to eternity. (`Isaiah 9bbb6-7`)

There shall come forth a rod from the stem of Jesse, and a shoot from his roots shall bear fruit. The spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might.... Righteousness shall be the girdle of His loins, and truth the girdle of His thighs.... It shall come to pass in that day that the gentiles shall seek the root of Jesse, who shall stand as a banner to the people; and His resting place shall be glorious. (`Isaiah 11bbb1-2`, `Isaiah 11bbbccc5`, `Isaiah 11bbbccc10`)

Send the lamb to the ruler of the land, from Petra toward the wilderness, to the mountain of the daughter of Zion.... By mercy the throne has been made secure; and One sits upon it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness. (`Isaiah 16bbb1`, `Isaiah 16bbbccc5`)

It will be said in that day: “Behold, this is our God; we have waited for Him to save us. This is Jehovah, whom we have waited for; we will rejoice and be glad in His salvation.” (`Isaiah 25bbb9`)

The voice of one crying in the wilderness: “Prepare the way of Jehovah; make plain in the solitude a highway for our God.... The glory of Jehovah shall be revealed, and all flesh shall see it together.... Behold, the Lord Jehovih shall come in strength, and His arm shall rule for Him; behold, His reward is with Him.... He will feed His flock like a shepherd. (`Isaiah 40bbb3`, `Isaiah 40bbbccc5`, `Isaiah 40bbbccc10-11`)

My elect one, in whom My soul has good pleasure.... I, Jehovah, have called You in righteousness, and...I will...give You as a covenant to the people, as a light to the gentiles, to open blind eyes, to bring out the bound from prison, those who sit in darkness from the prison house. I am Jehovah, that is My name; My glory I do not give to another.... (`Isaiah 42bbb1`, `Isaiah 42bbbccc6-8`)

Who has believed our word? and on whom has the arm of Jehovah been revealed? ...He has no form...; we have seen Him, but there is no beauty.... ...He bore our infirmities and carried our sorrows. (`Isaiah 53bbb1-2`, `Isaiah 53bbbccc4-12`)

Who is this who comes from Edom, with red dyed garments from Bozrah..., traveling in the greatness of His strength? “I who speak in righteousness, great to save.... For the day of vengeance is in My heart, and the year of My redeemed has come....” ...So He became their Savior. (`Isaiah 63bbb1-8`)

ttt[2] Behold, the days are coming...when I will raise up to David an offshoot of righteousness, who shall reign as king and prosper, and bring about judgment and righteousness on the earth.... And this is His name that people will call Him, Jehovah Our Righteousness. (`Jeremiah 23bbb5-6`, cf. `Jeremiah ccc33bbb15-16`)

Rejoice greatly, O daughter of Zion! Sound the trumpet, O daughter of Jerusalem! Behold, your King is coming to you; He is just and saved.... He shall speak peace to the nations; His dominion shall be from sea to sea, and from the river to the ends of the earth. (`Zechariah 9bbb9-10`)

Rejoice and be glad, O daughter of Zion! ...behold, I am coming, to dwell in your midst.... Many nations shall cleave to Jehovah in that day, and they shall become My people. (`Zechariah 2bbb10-11`)

You, Bethlehem Ephratah, little it is that you are among the thousands of Judah; out of you shall come forth to Me the One who will be ruler in Israel, and whose goings forth are from of old, from days of eternity.... He shall stand and feed His flock in the strength of Jehovah.... (`Micah 5bbb2`, `Micah 5bbbccc4`)

Behold, I am sending My angel, who will prepare the way before Me. And the Lord, whom you seek, will suddenly come to His temple, and the angel of the covenant, whom you have longed for, behold he is coming.... Who can endure the day of His coming? ...Behold, I am sending you Elijah the prophet, before the coming of the great and dreadful day of Jehovah. (`Malachi 3bbb1-2`, `Malachi ccc4bbb5`)

I was watching...and behold, coming with the clouds of heaven was one like the Son of man.... To Him was given dominion and glory and a kingdom, and all peoples, nations, and languages will worship Him. His dominion is the dominion of an age, which will not pass away, and His kingdom one that will not perish.... And all dominions will worship Him and obey Him. (`Daniel 7bbb13-14`, `Daniel 7bbbccc27`)

Seventy weeks are decreed for your people and for your holy city, to finish the transgression..., and to seal up vision and prophet, and to anoint the holy of holies. Know therefore and perceive, that from the going forth of the word to restore and rebuild Jerusalem until Messiah the Prince, there shall be seven weeks.... (`Daniel 9bbb24-25`)

ttt[3] I will set His hand upon the sea, and His right hand upon the rivers. He will cry to Me, “You are my Father, My God, and the rock of my salvation.” Also I will make him My firstborn, the highest of the kings of the earth.... His seed I will make to endure to eternity, and his throne as the days of heaven. (`Psalms 89bbb25-27`, `Psalms 89bbbccc29`)

Jehovah said to my Lord, “Sit at My right hand, till I have made Your enemies Your footstool.” Jehovah shall send the rod of Your strength out of Zion. Rule in the midst of Your enemies! ...“You are a priest to eternity, according to the order of Melchizedek.” (`Psalms 110bbb1-2`, `Psalms 110bbbccc4`, cf. `Matthew 22bbb44`, `Luke 20bbb41-43`)

I have anointed My King on Zion, My holy mountain. I will declare the decree: Jehovah has said to Me, “You are My Son, today I have begotten You. ...I will give You the nations as Your inheritance, and the ends of the earth as Your possession.... Kiss the Son, lest He be angry, lest you perish in the way.... Blessed are all those who put their trust in Him. (`Psalms 2bbb6-8`, `Psalms 2bbbccc12`)

You have made Him indeed a little less than the angels, but You have crowned Him with glory and honor. You have made Him to have dominion over the works of Your hands; You have put all things under His feet. (`Psalms 8bbb5-6`)

Remember, O Jehovah, David..., who swore to Jehovah and vowed to the Mighty One of Jacob: “If I enter into the shelter of my house, if I go up to the couch of my pallet, if I give sleep to my eyes...until I find a place for Jehovah, a dwelling place for the Mighty One of Jacob.” Behold, we heard of Him in Ephrathah; we found Him in the fields of the forest. We will enter into His dwelling place, we will bow ourselves at His footstool.... Let Your priests be clothed with righteousness, and let Your saints rejoice. (`Psalms 132bbb1-9`)

The passages cited here are but a few of them.

ppp9574#pid#7. The Holy Scripture throughout was written about the Lord alone, and this will be more fully evident hereafter, especially from considerations we intend to present in the short work on the Sacred Scripture. It is the one and only source of the Word’s holiness. It is also meant in the book of Revelation by the statement that “the testimony of Jesus is the spirit of prophecy” (`Revelation 19bbb10`).

ppp9573#pid#8. The Statement That the Lord Fulfilled All of the Law Means That He Fulfilled All of the Word

Many people today believe that, when it is said of the Lord that He fulfilled the Law, it means that He fulfilled all the commandments of the Decalogue, and that in so doing He became righteousness and at the same time justified people in the world by that belief.

Nevertheless, that is not the meaning. Rather the meaning is that He fulfilled everything written about Him in the Law and the Prophets, that is, throughout Holy Scripture, because it has Him alone as its subject, as we said in the previous section.

The reason many people have believed otherwise is that they have not searched the scriptures and seen what is meant by the Law there.

In a strict sense the Law there means the ten commandments of the Decalogue. In a broader sense it means everything written by Moses in his five books. And in the broadest sense it means the whole of the Word.

That the Law in a strict sense means the Ten Commandments of the Decalogue is something people know.

ppp9572#pid#9. In a broader sense the Law means everything written by Moses in his five books. This is apparent from the following verses:

In Luke:

Abraham said to (the rich man in hell), “They have Moses and the prophets; let them hear them.... If they do not hear Moses and the prophets, neither will they be persuaded even if one rose from the dead.” (`Luke 16bbb29`, `Luke 16bbbccc31`)

In John:

Philip...said to (Nathanael), “We have found Him of whom Moses in the Law, and the Prophets, wrote....” (`John 1bbb45`)

In Matthew:

Do not think that I came to undo the Law and the Prophets. I did not come to undo but to fulfill. (`Matthew 5bbb17-18`)

Again in Matthew:

...all the Prophets and the Law prophesied until John. (`Matthew 11bbb13`)

In Luke:

The Law and the Prophets were until John. Since that time the kingdom of God is preached.... (`Luke 16bbb16`)

In Matthew:

...whatever you wish men to do to you, do also to them...this is the Law and the Prophets. (`Matthew 7bbb12`)

Again in Matthew:

Jesus said..., “You shall love the Lord your God with all your heart, and with all your soul, and...you shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.” (`Matthew 22bbb37`, `Matthew 22bbbccc39-40`)

In these places Moses and the Prophets, or the Law and the Prophets, mean everything written in the books of Moses and in the books of the Prophets.

ttt[2] That the Law in particular means everything written by Moses is still more apparent from the following verses:

In Luke:

When the days of her purification according to the Law of Moses were completed, they brought (Jesus) to Jerusalem to present Him to the Lord (as it is written in the Law of the Lord, that every male who opens the womb shall be called holy to the Lord), and to offer a sacrifice according to what is said in the Law of the Lord, “A pair of turtledoves or two young pigeons.” ...And...the parents brought...Jesus (into the Temple), to do for Him according to the custom of the Law.... When they had performed all things according to the Law of the Lord.... (`Luke 2bbb22-24`, `Luke 2bbbccc27`, `Luke 2bbbccc39`)

In John:

In the Law Moses commanded us to stone such.... (`John 8bbb5`)

Again in John:

...the Law was given through Moses.... (`John 1bbb17`)

It is apparent from this that when reference is made to statements made in the books of Moses, those books are called sometimes the Law and sometimes Moses. This is apparent also in `Matthew 8bbb4`; `Mark 10bbb2-4`, `Mark ccc12bbb19`; `Luke 20bbb28`, `Luke 20bbbccc37`; `John 3bbb14`, `John ccc7bbb19`, `John 7bbbccc51`, `John ccc8bbb17`, `John ccc19bbb7`.

ttt[3] There are also many other things commanded by Moses that he calls the Law. So, for example, laws regarding burnt offerings (`Leviticus 6bbb9`, `Leviticus ccc7bbb37`). Regarding other sacrifices (`Leviticus 6bbb25`, `Leviticus ccc7bbb1-11`). Regarding the grain offering (`Leviticus 6bbb14`). Regarding leprosy (`Leviticus 14bbb2`). Regarding jealousy (`Numbers 5bbb29-30`). Regarding the Nazirite (`Numbers 6bbb13`, `Numbers 6bbbccc21`).

Moreover, Moses himself calls his books the Law:

Moses wrote this Law and delivered it to the priests, the sons of Levi, who bore the ark of the covenant of Jehovah.... (And he said to them,) “Take this book of the Law, and place it beside the Ark of the Covenant of Jehovah....” (`Deuteronomy 31bbb9`, `Deuteronomy 31bbbccc11`, `Deuteronomy 31bbbccc26`)

It was placed beside the Ark, because the Ark had in it the stone tablets which, in a strict sense, are the Law.

The books of Moses were later called the book of the Law:

Hilkiah the high priest said to Shaphan the scribe, “I have found the book of the Law in the house of Jehovah.” ...when the king heard the words of the book of the Law, he tore his clothes. (`2 Kings 22bbb8`, `2 Kings 22bbbccc11`, `2 Kings ccc23bbb24`)

ppp9571#pid#10. In the broadest sense the Law means the whole of the Word. This can be seen from the following passages:

Jesus (said), “Is it not written in your Law, ‘I said, “You are gods” ’”? (`John 10bbb34`)

This is written in `Psalms 82bbb6`.

The people answered..., “We have heard from the Law that the Christ remains to eternity....” (`John 12bbb34`)

This is written in `Psalms 89bbb29`, `Psalms ccc110bbb4`, `Daniel 7bbb11`, `Daniel 7bbbccc14`.

...that the word might be fulfilled which is written in their Law, “They hated Me without a cause.” (`John 15bbb25`)

This is written in `Psalms 35bbb19`.

(The Pharisees said,) “Have any of the rulers...believed in Him? But this crowd that does not know the Law is accursed.” (`John 7bbb48-49`)

It is easier for heaven and earth to pass away than for one tittle of the Law to fall. (`Luke 16bbb17`)

The Law there means the entire Holy Scripture.

ppp9570#pid#11. That the Lord’s fulfilling all of the Law means that He fulfilled the whole of the Word, is apparent from passages which say that He fulfilled the Scripture, and that all was accomplished. As for example, the following:

(Jesus) went into the synagogue...and stood up to read. Then He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written: “The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the contrite of heart, to preach freedom to captives and sight to the blind..., to preach the acceptable year of the Lord.” After closing the book..., He said..., “Today this scripture is fulfilled in your hearing.” (`Luke 4bbb16-21`)

You search the Scriptures...; and these...testify of Me. (`John 5bbb39`)

...that the Scripture may be fulfilled, “He who eats bread with Me has lifted up his heel against Me.” (`John 13bbb18`)

...none of them has perished except the son of perdition, that the Scripture might be fulfilled. (`John 17bbb12`)

...that the word might be fulfilled which He spoke, “Of those whom You gave Me I have lost not one.” (`John 18bbb9`)

...Jesus said to (Peter), “Put away your sword in its place.... How then would the Scriptures be fulfilled, that it must happen thus?” ...All this was done that the Scriptures of the prophets might be fulfilled. (`Matthew 26bbb52`, `Matthew 26bbbccc54`, `Matthew 26bbbccc56`)

The Son of man...goes away as it is written of Him..., that the Scriptures may be fulfilled. (`Mark 14bbb21`, `Mark 14bbbccc49`)

So the Scripture was fulfilled which said, “He was reckoned with the impious.” (`Mark 15bbb28`, cf. `Luke 22bbb37`)

...that the Scripture might be fulfilled..., “They divided My garments among them, and for My clothing they cast lots.” (`John 19bbb24`)

After this Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled.... (`John 19bbb28`)

...when He had received the vinegar, Jesus said, “It is finished (that is, fulfilled)!” (`John 19bbb30`)

...these things were done that the Scripture might be fulfilled, “His bones were not broken.” And again another Scripture says, “They shall look on Him whom they pierced.” (`John 19bbb36-37`)

And so on elsewhere where passages in the Prophets are cited and they do not say at the same time that the Law or Scripture had been fulfilled.

ttt[2] That everything in the Word was written about the Lord, and that He came into the world to fulfill it, is also something He told His disciples before He went away, with these words:

(Jesus said to His disciples,) “O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?” Moreover, beginning with Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. (`Luke 24bbb25-27`)

Furthermore:

(Jesus said to His disciples,) “These are the words which I spoke to you while I was still with you, that all the things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” (`Luke 24bbb44-45`)

That the Lord in the world fulfilled the whole of the Word, even to its least particulars, is apparent from these words of His:

...assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will not pass from the Law till all is fulfilled. (`Matthew 5bbb18`)

From this it can now be clearly seen that the Lord’s fulfilling all of the Law does not mean that He fulfilled every one of the commandments in the Decalogue, but that He fulfilled the whole of the Word.

ppp9569#pid#12. The Lord Came into the World to Conquer the Hells and Glorify His Humanity; and the Suffering of the Cross Was the Final Battle by Which He Fully Overcame the Hells and Fully Glorified His Humanity

People in the church know that the Lord conquered death, which means hell, and that He afterward ascended with glory into heaven. But they still do not know that the Lord overcame death or hell by means of battles, which are temptations or trials; that by these means He at the same time glorified His humanity; and that the suffering of the cross was the final battle or trial by which He overcame hell or death and glorified His humanity.

Much is said about these trials in the Prophets and Psalms, but not so much in the Gospels. In the latter, the temptations or trials He endured in childhood are summarized and described by His trials in the wilderness and subsequent temptations by the devil, and the last ones by those He suffered in Gethsemane and on the cross.

ttt[2] Regarding His trials in the wilderness and subsequent temptations by the devil, see `Matthew 4bbb1-11`, `Mark 1bbb12-13`, and `Luke 4bbb1-13`. However, all His temptations and trials are meant by these, even to the last of them. He revealed no more to His disciples concerning them, for we are told in Isaiah:

He was oppressed..., yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, He also opened not His mouth. (`Isaiah 53bbb7`)

Regarding His temptations or trials in Gethsemane, see `Matthew 26bbb36-46`, `Mark 14bbb32-42`, and `Luke 22bbb39-46`. And regarding His temptations or trials on the cross, see `Matthew 27bbb33-56`, `Mark 15bbb22-38`, `Luke 23bbb33-49`, and `John 19bbb17-37`.

Temptations or trials are nothing else than battles against the hells. Regarding the Lord’s temptations or battles, see the book The New Jerusalem and Its Heavenly Doctrine, published in London, nos. `@@@The New Jerusalem and Its Heavenly Teachings ccc201` and `@@@The New Jerusalem and Its Heavenly Teachings ccc302`. And regarding temptations in general, see nos. `@@@The New Jerusalem and Its Heavenly Teachings ccc187-200` there.

ppp9568#pid#13. That the Lord fully conquered the hells by His suffering of the cross is something He Himself teaches in John:

Now is the judgment of this world; now the prince of this world will be cast out. (`John 12bbb31`)

This the Lord spoke when the passion of the cross was imminent. Again in John:

The prince of this world is judged. (`John 16bbb11`)

Again:

...have faith, I have overcome the world. (`John 16bbb33`)

And in Luke:

(Jesus) said..., “I saw Satan fall like lightning from heaven.” (`Luke 10bbb18`)

The world, the prince of the world, Satan and the devil, all mean hell.

ttt[2] That the Lord also fully glorified His humanity by His suffering of the cross is something He teaches in John:

After (Judas) had gone out, Jesus said, “Now the Son of man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.” (`John 13bbb31-32`)

Again in John:

Father, the hour has come. Glorify Your Son, that Your Son also may glorify You.... (`John 17bbb1`, cf. `John ccc17bbb5`)

Again:

“Now My soul is troubled....” (And He said,) “Father, glorify Your name.” And a voice came from heaven..., “I have both glorified it and will glorify it again.” (`John 12bbb27-28`)

In Luke:

“Ought not the Christ to have suffered this and to enter into His glory?” (`Luke 24bbb26`)

These statements are made regarding the suffering of the cross. The Lord’s glorification is the uniting of His Divinity and humanity, which is why we are told, “God will also glorify Him in Himself.”

ppp9567#pid#14. The Lord came into the world to reduce to order everything in heaven and so on earth, and He accomplished this by combats against the hells. The hells at that time were infesting every person coming into the world and departing from the world. By combats against them the Lord became the embodiment of righteousness and saved mankind, without which people could not have been saved. This is foretold in many passages in the Prophets, only some of which will be cited.

ttt[2] In Isaiah:

Who is this who comes from Edom, with red dyed garments from Bozrah? This one honorable in His apparel, traveling in the greatness of His strength?

“I who speak in righteousness, great to save.”

“Why is Your apparel red, and Your garment like one who treads in the winepress?”

“I have trodden the winepress alone, and of the people not a man was with Me. Therefore I have trodden them in My anger, and trampled them in My wrath. Thus their conquest is sprayed upon My garments.... For the day of vengeance is in My heart, and the year of My redeemed has come.... ...My own arm brought salvation for Me.... I have...brought down their conquest to the earth.”

...He said, “Lo, they are My people, children....”

So He became their Savior.... Owing to His love and owing to His mercy He redeemed them.... (`Isaiah 63bbb1-9`)

This describes the Lord’s combats against the hells. The apparel in which he appeared honorable and which was red means the Word, to which the Jewish people did violence. The battle itself against the hells and victory over them is described by His having trodden them in His anger and trampled them in His wrath. His battling alone and by His own power is described by His having of the people not a man with Him, by His own arm’s bringing salvation for Him, and by His bringing down their conquest to the earth. His saving and redeeming is described by His becoming the people’s Savior, and by His redeeming them owing to His love and mercy. And that this was the reason for His advent is described by the day of vengeance being in His heart, and the year of His redeemed having come.

ttt[3] Again in Isaiah:

He saw that there was no one, and was dumbfounded that there was no intercessor; therefore His own arm brought Him salvation, and His righteousness sustained Him. Therefore He put on righteousness as a breastplate, and a helmet of salvation on His head, and He put on the garments of vengeance..., and wrapped Himself in zeal as a cloak.... Then the Redeemer came to Zion.... (`Isaiah 59bbb16-17`, `Isaiah 59bbbccc20`)

This, too, describes the Lord’s combats against the hells when He was in the world. His battling alone against them by His own power is meant by His seeing that there was no one, so that His own right arm brought Him salvation. His becoming righteousness on that account is meant by His righteousness sustaining Him, so that He put on righteousness as a breastplate. And His becoming the Redeemer is meant by the statement that then the Redeemer came to Zion.

ttt[4] In Jeremiah:

...(they are) dismayed..., their mighty ones are beaten down; they have fled..., and did not look back.... This is the day of the Lord Jehovih of Hosts, a day of vengeance, that He may take revenge on His enemies, and the sword shall devour and be satiated.... (`Jeremiah 46bbb5`, `Jeremiah 46bbbccc10`)

The Lord’s battle with the hells and victory over them is described by the people’s being dismayed, by their mighty ones’ being beaten down and fleeing and not looking back. Their mighty ones and the enemies are the hells, because the inhabitants there all hate the Lord. The Lord’s coming into the world is therefore meant by its being the day of the Lord Jehovih of Hosts, a day of vengeance, that He may take revenge on His enemies.

ttt[5] Again in Jeremiah:

...(the) young men shall fall in (the) streets, and all the men of war shall be cut off in that day.... (`Jeremiah 49bbb26`)

In Joel:

Jehovah gave voice before His army.... ...the day of Jehovah is great and very terrible. Who then will endure it? (`Joel 2bbb11`)

In Zephaniah:

...in the day of Jehovah’s sacrifice, I will visit judgment upon the princes and the king’s children, upon all clothed with foreign apparel.... This day is a day of...distress..., a day of the trumpet and its sounding.... (`Zephaniah 1bbb8-9`, `Zephaniah 1bbbccc15-16`)

In Zechariah:

Jehovah will go forth and fight against (the) nations, as in the day of His fighting on the day of battle. In that day His feet will stand on the Mount of Olives, which faces Jerusalem.... Then you shall flee into the valley of My mountains.... ...in that day there will be no light or illumination.... And Jehovah shall be King over all the earth. In that day it shall be “Jehovah is one, and His name one.” (`Zechariah 14bbb3-6`, `Zechariah 14bbbccc9`)

In these passages, too, the subject is the Lord’s combats. That day means His advent. The Mount of Olives, which faces Jerusalem, was where the Lord customarily tarried (see `Mark 13bbb3-4`, `Mark ccc14bbb26`, `Luke 21bbb37`, `Luke ccc22bbb39`, `John 8bbb1`, and elsewhere).

ttt[6] In Psalms:

The cords of death surrounded me..., the cords of hell surrounded me; the snares of death came to meet me. He sent out His arrows (therefore) and many bolts of lightning, and threw them into confusion. I will pursue My enemies and capture them, nor will I turn back again till I have consumed them and smitten them so that they cannot rise again.... You shall gird me with strength for the battle..., You shall put My enemies to flight.... I will crush them as fine as dust in the wind, I will spread them like dirt in the streets. (`Psalms 18bbb4-5`, `Psalms 18bbbccc14`, `Psalms 18bbbccc37-40`, `Psalms 18bbbccc42`)

The cords and snares of death that surrounded Him and came to meet Him symbolize temptations or trials, which, because they originate from hell, are also called the cords of hell.

This and everything else in this whole Psalm portray the Lord’s battles and victories. Therefore it also says, “You put Me at the head of the nations; a people I have not known shall serve Me” (`Psalms 18bbb43-44`).

ttt[7] Again in Psalms:

Gird Your sword upon Your thigh, O Mighty One.... Your arrows are sharp — the peoples will fall under You — from the heart of the king’s enemies. Your throne...is forever and ever.... You love righteousness...; therefore God...has anointed You.... (`Psalms 45bbb3`, `Psalms 45bbbccc5-7`)

This, too, portrays combat with the hells and conquest of them, for the entire Psalm has the Lord as its subject, namely His battles, His glorification, and His salvation of the faithful.

Again:

A fire will go before Him, and burn His enemies round about...; the earth will see and be afraid. The mountains will melt like wax at the presence...of the Lord of the whole earth. The heavens will declare His righteousness, and all peoples will see His glory. (`Psalms 97bbb3-6`)

This Psalm as well has the Lord as its subject, with similar themes.

ttt[8] Again:

Jehovah said to my Lord, “Sit at My right hand, till I have made Your enemies Your footstool.” ...Rule in the midst of Your enemies! ...The Lord is at Your right hand; He has smitten kings in the day of His wrath.... He has filled with dead bodies, He has smitten the head over a great land. (`Psalms 110bbb1-7`)

This is something the Lord said, as is clear from the Lord’s own words in `Matthew 22bbb44`, `Mark 12bbb36`, and `Luke 20bbb42`.

Sitting at the right hand symbolizes omnipotence. Enemies symbolize the hells. The kings there symbolize people caught up in the falsities attendant on evil. Making them a footstool, smiting in the day of wrath, and filling with dead bodies means, symbolically, the destruction of their power, and smiting the head over a great land means, symbolically, the destruction of the whole of it.

ttt[9] Since the Lord overcame the hells and did so alone, without the aid of any angel, therefore in `Isaiah 42bbb13` He is called a hero and a man of war ; in `Psalms 24bbb8`, `Psalms 24bbbccc10` a king of glory, Jehovah the mighty, a hero in battle; in `Psalms 132bbb2` the mighty one of Jacob; and in many other places Jehovah of Hosts, which means “Jehovah of hosts, ” that is, of armies.

His advent, moreover, is also called the day of Jehovah, described as a terrible and cruel one, one of indignation, wrath, anger, vengeance, destruction, and war, accompanied by the sounding of the trumpet, a day of tumult, as may be seen from the passages presented in no. `@@@4` above.

[10] Since the Lord carried out a last judgment when He was in the world by battles with the hells and conquest of them, therefore many places have as their subject the judgment that He would carry out. So, for example, in Psalms:

...(Jehovah) is coming to judge the earth. He shall judge the world in righteousness, and the peoples with His truth. (`Psalms 96bbb13`)

And so also in many places elsewhere.

[11] This much comes from the prophetic books of the Word. In the historical books of the Word, too, similar events are represented by the wars of the children of Israel with the various nations. For everything written in the Word, whether prophetic or historical, was written about the Lord. That is what makes the Word Divine.

The rituals of the Israelite Church — for example, its burnt offerings and sacrifices, its sabbaths and feasts, and the priesthood of Aaron and the Levites — contain many arcane secrets of the Lord’s glorification. So likewise everything else in the books of Moses called laws, judgments and statutes. This also is meant by the Lord’s saying to His disciples that He must fulfill all things which were written in the Law of Moses concerning Him (`Luke 24bbb44`), and to the Jews that Moses wrote about Him (`John 5bbb46`).

[12] It can now be seen from this that the Lord came into the world to conquer the hells and glorify His humanity, and that the suffering of the cross was the final battle by which He fully overcame the hells and fully glorified His humanity.

But more on this subject will be seen in the next short work, The Sacred Scripture, where we will bring together in one place all the passages from the prophetic Word which depict the Lord’s battles with the hells and victories over them, or in other words, which depict the last judgment carried out by Him when He was in the world, and also the suffering of the cross and glorification of His humanity — passages which are so many that, if quoted, would fill pages.

ppp9566#pid#15. By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them

Some people in the church believe that by His suffering of the cross the Lord took away sins and made satisfaction to the Father, and so redeemed mankind.

Some believe, too, that He transferred to Himself the sins of people who have faith in Him, bore them, and cast them into the depths of the sea, that is, into hell.

They confirm these beliefs of theirs by John’s saying in regard to Jesus, “Behold! The Lamb of God who takes away the sins of the world!” (`John 1bbb29`) Also by this declaration in Isaiah:

...He has borne our diseases and carried our sorrows.... He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His wound we are healed.... Jehovah has laid on Him the iniquities of us all.

He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter.... ...He was cut off from the land of the living; for the transgression of My people they were stricken, that He might deliver the wicked to their tomb and the rich to their deaths....

...By the labor of His soul He shall see [and] be satisfied. By His knowledge He shall justify many, by His bearing their iniquities.... ...He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors. (`Isaiah 53bbb1-12`)

Both passages have as their subject the Lord’s temptations or trials and His suffering. His taking away sins and diseases and Jehovah’s laying on Him the iniquities of us all have the same meaning as His bearing our sorrows and iniquities.

ttt[2] First, therefore, we must say what bearing our iniquities means, and then what it means to take them away.

To bear iniquities means nothing else than to endure severe temptations or trials, and to allow the Jews to treat Him as they treated the Word. He allowed them to treat Him in the same way because He embodied the Word. For the church which existed at that time among the Jews was completely destroyed, having been destroyed by their perverting everything in the Word, to the point that there was no truth left. Consequently neither did they acknowledge the Lord. This is what is meant and symbolized by everything having to do with the Lord’s suffering.

The prophets were treated similarly, because they represented the Lord in relation to the Word and so to the church, and the Lord was the prophet.

ttt[3] That the Lord was the prophet can be seen from the following passages:

Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” (`Matthew 13bbb57`, cf. `Mark 6bbb4`, `Luke 4bbb24`)

Jesus said:

...it is not right that a prophet perish outside of Jerusalem.” (`Luke 13bbb33`)

People called Jesus the prophet from Nazareth (`Matthew 21bbb11`, cf. `John 7bbb40-41`). Fear seized them all, and they praised God, saying that a great prophet had risen up among them (`Luke 7bbb16`). [And we are told] that a prophet would be raised up from among the people’s brethren, whose words the people were to obey (`Deuteronomy 18bbb15-19`).

ttt[4] That the prophets were treated similarly is clear from the passages that follow now:

The prophet Isaiah was commanded to represent the state of the church by removing the sackcloth from his loins, taking his sandals off his feet, and going naked and barefoot for three years, as a sign and a wonder (`Isaiah 20bbb2-3`).

The prophet Jeremiah was commanded to represent the state of the church by purchasing a sash and putting it around his waist, by not drawing it through water, and by hiding it in a hole in a rock by the Euphrates, which after some days he found to be ruined (`Jeremiah 13bbb1-7`).

The same prophet also represented the state of the church by not taking himself a wife in the place where he was, by not entering the house of mourning, by not going off to lament, and by not going into the house of feasting (`Jeremiah 16bbb2`, `Jeremiah 16bbbccc5`, `Jeremiah 16bbbccc8`).

ttt[5] The prophet Ezekiel was commanded to represent the state of the church by passing a barber’s razor over his head and beard; by then dividing the hair, burning a third in the midst of the city, striking a third with a sword, and scattering a third in the wind; by binding a small number of them in the edges of his garment; and by finally throwing them in the midst of a fire and burning them (`Ezekiel 5bbb1-4`).

The same prophet was commanded to represent the state of the church by making containers for departure, by departing to another place in the eyes of the children of Israel, by bringing out the containers by day and digging through a wall at evening and going out through it, and by covering his face so as not to see the ground, so that he was thus a sign to the house of Israel. And by the prophet’s saying, “Behold, I am a sign to you. As I have done, so shall it be done to them.” (`Ezekiel 12bbb3-7`, `Ezekiel 12bbbccc11`)

ttt[6] The prophet Hosea was commanded to represent the state of the church by taking himself a harlot as a wife. He also did take one, and she bore him three children, one of whom he called Jezreel, the second Not-To-Be-Pitied, and the third Not-My-People. (`Hosea 1bbb2-9`)

The same prophet was commanded again to go and love a woman who was loved by a companion and who was an adulteress, whom he obtained for himself for fifteen pieces of silver (`Hosea 3bbb1-2`).

ttt[7] The prophet Ezekiel was commanded to represent the state of the church by taking a brick and carving “Jerusalem” on it; by then laying siege to it, and putting a wall and mound against it; by setting an iron pan between himself and the city; by lying on his left side for three hundred and ninety days, and then on his right for forty days; by taking wheat, barley, lentils, millet and spelt and making of them bread for himself, which he then ate; and by drinking water by measure. Also by his being commanded to make for himself a barley cake mixed with a stool of human excrement. And because he prayed for it, he was commanded to make it with cow dung. (`Ezekiel 4bbb1-15`)

The prophets also represented other things besides, like Zedekiah and the horns of iron he made for himself (`1 Kings 22bbb11`). And another prophet by his being struck and wounded, and putting ash on his eyes (`1 Kings 20bbb35`, `1 Kings 20bbbccc37-38`).

ttt[8] The prophets in general represented the Word in its outermost sense, namely the sense of the letter, by a hair shirt (`Zechariah 13bbb4`). Elijah therefore wore such a shirt, and he was girded about the loins with a leather girdle (`2 Kings 1bbb8`). John the Baptist was clothed similarly, having a garment of camel hair and a leather girdle about his waist, and he ate locusts and wild honey (`Matthew 3bbb4`).

It is apparent from this that the prophets represented the state of the church and the Word. For whoever represents one, also represents the other, since the church is founded on the Word, and is a church in accordance with its reception of the Word in its life and faith.

Consequently wherever prophets in either Testament are mentioned, they symbolize the doctrine of the church drawn from the Word. Moreover, the Lord, as the greatest prophet, symbolizes the church itself and the Word itself.

ppp9565#pid#16. The state of the church founded on the Word and represented in the prophets was what bearing the iniquities and sins of the people means. The reality of this is apparent from what we are told about the prophet Isaiah, that he went naked and barefoot for three years as a sign and a wonder (`Isaiah 20bbb3`); and about the prophet Ezekiel, that he made containers for departure and covered his face so as not to see the ground, so that he was thus a sign to the house of Israel. He also said, “Behold, I am a sign to you” (`Ezekiel 12bbb6`, `Ezekiel 12bbbccc11`).

ttt[2] That they regarded this as bearing iniquities is clearly apparent in the case of Ezekiel when he was ordered to lie for a period of three hundred days and a period of forty days on his left and right sides facing Jerusalem, and to eat a barley cake made with cow dung, in a passage where we also read the following:

Lie on your left side, and lay the iniquity of the house of Israel upon it. For the number of the days that you lie on it, you shall bear their iniquity. For I will lay on you the years of their iniquity reflected in the number of the days, three hundred and ninety, that you may bear the iniquity of the house of Israel. Then, when you have completed them, lie again on your right side, that you may bear the iniquity of the house of Judah forty days. (`Ezekiel 4bbb4-6`)

ttt[3] By bearing in this way the iniquities of the house of Israel and of the house of Judah, the prophet did not take away those iniquities or thereby atone for them, but only represented and portrayed them, as is apparent in the same chapter from the following:

“Thus, ” says Jehovah, “shall the children of Israel eat their unclean bread among the nations where I will drive them.... Behold, I am breaking the staff of bread in Jerusalem..., that they may lack bread and water, and be left desolate, each man and his brother, and waste away because of their iniquity.” (`Ezekiel 4bbb13`, `Ezekiel 4bbbccc16-17`)

ttt[4] So, too, when the same prophet showed himself and said, “I am a sign to you, ” saying also, “As I have done, so shall it be done to them” (`Ezekiel 12bbb6`, `Ezekiel 12bbbccc11`).

The same thing is therefore meant where we are told regarding the Lord, “He has borne our diseases.” “He has carried our sorrows.” “Jehovah has laid on Him the iniquities of us all.” “By His knowledge He shall justify many by His bearing their iniquities.” (`Isaiah 53bbb4`, `Isaiah 53bbbccc6`, `Isaiah 53bbbccc11`) This in a chapter whose subject throughout is the Lord’s suffering.

ttt[5] That the Lord, as the grand prophet, represented the state of the church in relation to the Word, is apparent from the particulars of His suffering, as for example, that He was betrayed by Judas; that the chief priests and elders arrested Him and condemned Him; that they struck Him blows; that they struck Him on the head with a reed; that they put on it a crown of thorns; that they divided His garments, and for His tunic cast lots; that they crucified Him; that they gave Him vinegar to drink; that they pierced His side; that He was entombed, and on the third day rose again.

ttt[6] The Lord’s being betrayed by Judas symbolized His betrayal by the Jewish nation, who had the Word; for Judas represented that nation.

The Lord’s being arrested and condemned by the chief priests and elders symbolized His having been so treated by the whole Jewish Church.

His being whipped, spat upon in the face, struck blows, and struck on the head with a reed symbolized the Jews’ treatment of the Word in a similar way in respect to its Divine truths, all of which have to do with the Lord.

His having a crown of thorns put on Him symbolized the Jews’ falsification and adulteration of those truths.

Their dividing the Lord’s garments and casting lots for His tunic symbolized their having done away with all the Word’s truths, but not its spiritual sense — the Lord’s tunic symbolizing that level of meaning in the Word.

Their crucifying the Lord symbolized their destruction and profanation of the entire Word.

Their offering Him vinegar to drink symbolized nothing but truths falsified and falsities, which is why He did not drink it, and why He then said, “It is finished.”

Their piercing His side symbolized their complete extinction of every truth in the Word and every goodness in it.

His being entombed symbolized His rejection of any remaining human quality received from His mother.

His rising again on the third day symbolized His glorification.

ttt[7] The same things are symbolized by those passages in the Prophets and Psalms where they are foretold.

As a consequence, after the Lord had been whipped and brought out wearing the crown of thorns and a purple garment that the soldiers put on Him, He said, “Behold, the man!” (`John 19bbb1`, `John 19bbbccc5`). He said this because “the man” symbolizes the church, inasmuch as the Son of man symbolizes the truth of the church, thus the Word.

It is apparent from this now that to bear iniquities means to represent and portray in person sins against the Word’s Divine truths.

We shall see later that the Lord endured and suffered these things as the Son of man, and not as the Son of God; for the Son of man symbolizes the Lord in relation to the Word.

ppp9564#pid#17. We must now say something about what is meant by taking away sins. Taking away sins has the same meaning as the redeeming and saving of mankind. For the Lord came into the world to save mankind. Without His advent no mortal could have been reformed and regenerated, thus saved. But this became possible after the Lord had taken away all power from the devil, that is, from hell, and had glorified His humanity, which is to say, had united it to the Divinity of His Father. If He had not done both of these, no one could have received any Divine truth and retained it in him, and still less any Divine goodness; for the devil, who previously had possessed a superior power, would have plucked these from his heart.

ttt[2] It is apparent from this that by His suffering of the cross the Lord did not take away any sins, but that He bears them away, that is, removes them, in the case of people who believe in Him by living in accordance with His commandments. As the Lord also teaches in Matthew:

Do not think that I came to do away with the Law or the Prophets.... Whoever...breaks...the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. (`Matthew 5bbb17`, `Matthew 5bbbccc19`)

ttt[3] Everyone can see from reason alone, provided he possesses some enlightenment, that sins cannot be removed from a person except through the practice of actual repentance, which is for the person to see his sins, implore the Lord’s help, and desist from them.

To see, believe or teach anything else is not based on the Word, nor does it accord with sound reason, but it springs from lust and a corrupt will, which constitute a person’s native character and infatuate his intelligence.

ppp9563#pid#18. An Imputation of the Lord’s Merit Is Nothing Else Than the Forgiveness of Sins Following Repentance

People in the church believe that the Lord was sent by the Father to make atonement for the human race, that He did this by fulfilling the Law and suffering the cross, that by so doing He took away damnation and made satisfaction, that without that atonement, satisfaction and propitiation the human race would have perished in eternal death, and that this accords with justice, which some people also call a retributive one.

It is true that without the Lord’s advent into the world, people would have all perished. But how we are to understand the Lord’s fulfilling all of the Law, this may be seen in its own section above. And why He suffered the cross, also in its own section above. From those sections it can be seen that it was not owing to any retributive justice, inasmuch as retributive justice is not a Divine attribute.

Divine attributes are justice, love, mercy, and goodness. And God is justice itself, love itself, mercy itself, and goodness itself. Where these attibutes exist, there is no retribution, thus no retributive justice.

ttt[2] Many people heretofore have interpreted fulfillment of the Law and suffering the cross to mean nothing else than the two means by which the Lord made satisfaction for the human race and took away the damnation foreseen or predestined for it. And that being the case, by extrapolation and at the same time on the principle that a person is saved simply by faith in its being so, the dogma has followed of an imputation of the Lord’s merit by a reception of those two means — which constitute the Lord’s merit — as making satisfaction.

However, this dogma collapses in the face of what we have said about the Lord’s fulfillment of the Law and His suffering of the cross. Moreover, it can be seen at the same time that an imputation of merit is a word without meaning, unless one interprets it to mean a forgiveness of sins following repentance. For no attribute of the Lord can be imputed to a person.

Salvation by the Lord, on the other hand, can be ascribed to a person after he repents, that is, after he has seen and acknowledged his sins and then desisted from them, doing so in obedience to the Lord. Salvation is then ascribed to him in the measure that he is saved, not by his own merit, or in consequence of his own righteousness, but owing to the Lord who alone fought and overcame the hells, and who alone also afterward fights for a person and overcomes the hells for him.

ttt[3] These attributes constitute the Lord’s merit and righteousness, and they can never be imputed to a person; for if they were to be imputed, the Lord’s merit and righteousness would be assigned to the person as his, something that is never the case, nor could be.

If imputation were possible, an impenitent and impious person could impute the Lord’s merit to himself and think himself justified on that account, which would be to defile the sacred with the profane and profane the Lord’s name. For it would keep the person’s thought fixed on the Lord and his will in hell, and yet the will is the totality of the person.

Faith may be a faith in God, and it may be a faith in man. Those people have a faith in God who repent, whereas those people have a faith in man who do not repent and yet still think about imputation. Faith in God, too, is living faith, whereas faith in man is a lifeless faith.

ttt[4] The Lord Himself and His disciples preached repentance and the forgiveness of sins, as is clear from the following verses:

...Jesus began to preach and to say, “Repent, for the kingdom of heaven is at hand.” (`Matthew 4bbb17`)

(John said:) “...bear fruits worthy of repentance.... Even now the ax is laid to the root of the trees. ...every tree which does not bear good fruit is cut down and thrown into the fire.” (`Luke 3bbb8-9`)

(Jesus said:) ...unless you repent you will all...perish. (`Luke 13bbb3`, `Luke 13bbbccc5`)

...Jesus...preaching the gospel of the kingdom of God...saying, “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.” (`Mark 1bbb14-15`)

(Jesus sent out His disciples, who) went out and preached that people should repent. (`Mark 6bbb12`)

(Jesus said to His disciples) that they should preach repentance and remission of sins in His name to all nations, beginning at Jerusalem. (`Luke 24bbb47`)

John...(preached) a baptism of repentance for the remission of sins. (`Luke 3bbb3`, `Mark 1bbb4`)

Baptism means a spiritual washing, which is a washing away of sins, and is called rebirth or regeneration.

ttt[5] Repentance and forgiveness of sins is described in this way by the Lord in John:

He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the power to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (`John 1bbb11-13`)

His own means the people who at that time constituted the church which had the Word. Children of God and those who believe in His name mean people who believe in the Lord and who believe in the Word. Blood means falsifications of the Word and defenses of falsity by means of it. The will of the flesh means the inherent volitional component of a person, which in itself is evil. The will of man means the inherent understanding component of a person, which in itself is false. Those born of God are people regenerated by the Lord.

It is apparent from this that those people are saved who possess the goodness of love and truths of faith from the Lord, and not those caught up in their own inherent nature.

ppp9562#pid#19. In Relation to His Divine Humanity the Lord Is Called the Son of God, and in Relation to the Word the Son of Man

People in the church know no other than that the Son of God is the second person in the Godhead, distinct from the person of the Father. This has led to the belief that the Son of God was born from eternity.

Because this notion has been universally accepted and has to do with God, no opportunity or consent has been granted for thinking about it with any understanding, not even about what being born from eternity implies. For someone who thinks about this intellectually inevitably says to himself, “This surpasses understanding. But still I say it because others say it, and I believe it because others believe it.”

Be it known, however, that there is no Son from eternity, but that there is a Lord from eternity. When people know who the Lord is, and what the Son is, they may also be able to think intellectually about a triune God, and not before.

ttt[2] The Lord’s humanity, conceived of Jehovah as the Father and born of the virgin Mary , is the Son of God, and this is clearly apparent from the following verses.

In Luke:

...the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. Having come in, the angel said to her, “Hail, highly favored one, the Lord is with you; blessed are you among women!”

When she saw him, she was troubled at his saying, and considered how great a greeting this was.

But the angel said to her, “Do not be afraid, Mary, ...you have found favor with God. Behold, you will conceive and bear a Son, and shall call His name Jesus. He will be great, and will be called the Son of the Highest....

However, Mary said to the angel, “How will this be, since I do not know a man?”

And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, the Holy One who is born (of you) will be called the Son of God. (`Luke 1bbb26-35`)

It says here “you will conceive and bear a Son;” “He will be great, and will be called the Son of the Highest.” And furthermore, “The Holy One who is born (of you) will be called the Son of God.” This makes apparent that the humanity conceived of God and born of the virgin Mary is what is called the Son of God.

ttt[3] In Isaiah:

...the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name God-With-Us. (`Isaiah 7bbb14`)

It is apparent that the Son born of the virgin and conceived of God is the one who is called “God-With-Us, ” thus who is the Son of God. The reality of this is confirmed in `Matthew 1bbb22-23`.

ttt[4] Again in Isaiah:

...unto us a Child is born, unto us a Son is given; the government will be upon His shoulder. And He will call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. (`Isaiah 9bbb6-7`)

So, too, here, for He is called a Child born to us, a Son given to us, who is not a Son from eternity, but a Son born in the world. This is apparent as well from the prophet’s declarations in verse 7 of the same chapter, and from the declaration of the angel Gabriel to Mary (`Luke 1bbb32-33`), where similar words are found.

ttt[5] In Psalms:

I will declare a decree, “Jehovah has said..., ‘You are My Son, today I have begotten You....” ...Kiss the Son, lest He be angry, and you perish in the way....” (`Psalms 2bbb7`, `Psalms 2bbbccc12`)

Neither is a Son from eternity meant here, but a Son born in the world, for it is prophetic of the Lord to come. That is why it is called a decree which Jehovah declared to David. “Today” does not mean from eternity, but in time.

ttt[6] Again in Psalms:

I will set His hand on the sea.... He shall cry to Me, “You are my Father.... ...I will make him My firstborn....” (`Psalms 89bbb25-27`)

The subject of this Psalm throughout is the Lord to come. Therefore it is He who will call Jehovah His Father and who will be His firstborn, thus who is the Son of God.

ttt[7] It is the same elsewhere, as where the Lord is called a rod from the stem of Jesse (`Isaiah 11bbb1`), an offshoot of David (`Jeremiah 23bbb5-6`), the seed of the woman (`Genesis 3bbb15`), the only begotten (`John 1bbb18`), a priest forever and the Lord (`Psalms 110bbb4-5`).

ttt[8] People in the Jewish Church interpreted the Son of God to be the Messiah they were waiting for, whom they knew would be born in Bethlehem.

That they interpreted the Son of God to be the Messiah is apparent from the following passages.

In John:

(Peter said:) “We believe and acknowledge that You are the Christ, the Son of the living God.” (`John 6bbb69`)

Again in John:

“...You are the Christ, the Son of God, who is to come into the world.” (`John 11bbb27`)

In Matthew, the chief priest asked Jesus if He were the Christ, the Son of God. Jesus said, “I am.” (`Matthew 26bbb63-64`, `Mark 14bbb62`)

In John:

These have been written that you may believe that Jesus is the Christ, the Son of God.... (`John 20bbb31`)

See also `Mark 1bbb1`.

ttt[9] “Christ” is a Greek word and means “anointed, ” as does “Messiah” in Hebrew. John says, therefore, “We have found the Messiah, which means, if you translate it, the Christ.” (`John 1bbb42`) And in another place, “The woman said..., ‘I know that Messiah is coming, who is called Christ.’ ” (`John 4bbb25`)

The Law and the Prophets, or in other words the entire Word of the Old Testament, has as its subject the Lord, as we showed in the first section, and consequently the Son of God to come can only mean the humanity that the Lord took on in the world.

[10] It follows from this that that humanity was meant by the Son when the Lord was baptized and Jehovah from heaven said, “This is My beloved Son, in whom I am well pleased” (`Matthew 3bbb17`, `Mark 1bbb11`, `Luke 3bbb22`); for it was His humanity that was baptized. And when He was transfigured, “This is my beloved Son, in whom I am well pleased. Hear Him!” (`Matthew 17bbb5`, `Mark 9bbb7`, `Luke 9bbb35`)

See also elsewhere, as `Matthew 8bbb29`, `Matthew ccc14bbb33`, `Matthew ccc27bbb43`, `Matthew 27bbbccc54`; `Mark 3bbb11`, `Mark ccc15bbb39`; `John 1bbb34`, `John 1bbbccc49`, `John ccc3bbb18`, `John ccc5bbb25`, `John ccc10bbb36`, `John ccc11bbb4`.

ppp9561#pid#20. Since the Son of God means the Lord in relation to the humanity that He took on in the world, which is His Divine humanity, it is apparent what is meant by the Lord’s saying so many times that He was sent by the Father into the world and that He came from the Father.

His being sent by the Father into the world means that He was conceived of Jehovah as the Father.

That to be sent by the Father has no other meaning is clear from all the passages where we are told in addition that the Lord was doing the will of the Father and His works — the works being conquering the hells, glorifying His humanity, teaching the Word, and establishing a new church. He could not have accomplished these except by means of a humanity conceived of Jehovah and born of a virgin. That is, unless God became man.

Pick out the passages containing the words “send” and “sent” and you will see — passages such as `Matthew 10bbb40`, `Matthew ccc15bbb24`; `Mark 9bbb37`; `Luke 4bbb43`, `Luke ccc9bbb48`, `Luke ccc10bbb16`; `John 3bbb17`, `John 3bbbccc34`, `John ccc4bbb34`, `John ccc5bbb23-24`, `John 5bbbccc36-38`, `John ccc6bbb29`, `John 6bbbccc39-40`, `John 6bbbccc44`, `John 6bbbccc57`, `John ccc7bbb16`, `John 7bbbccc18`, `John 7bbbccc28-29`, `John ccc8bbb16`, `John 8bbbccc18`, `John 8bbbccc29`, `John 8bbbccc42`, `John ccc9bbb4`, `John ccc11bbb41-42`, `John ccc12bbb44-45`, `John 12bbbccc49`, `John ccc13bbb20`, `John ccc14bbb24`, `John ccc15bbb21`, `John ccc16bbb5`, `John ccc17bbb3`, `John 17bbbccc8`, `John 17bbbccc21`, `John 17bbbccc23`, `John 17bbbccc25`, `John ccc20bbb21`.

Pick out also the passages in which the Lord calls Jehovah “Father.”

ppp9560#pid#21. Many people today think of the Lord only as they do of an ordinary man, one like themselves, because they think only of His humanity and not at the same time of His Divinity, even though His Divinity and humanity cannot be separated. For the Lord is God and man, and God and man in the Lord are not two, but one person, as completely one person as soul and body are one person, according to the doctrine found throughout the whole Christian world, emanating from the Councils and called the doctrine of the Athanasian Creed.

To keep someone from mentally separating the Divinity and humanity in the Lord hereafter, let him please read what we presented above from Luke, and also the following in Matthew:

The birth of Jesus Christ was as follows: After His mother Mary was betrothed to Joseph, before they came together, she was found with child of the Holy Spirit. Then Joseph her betrothed, being a just man, and not wanting to disgrace her, intended to put her away secretly. But while he was thinking about it, behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not be afraid to take to you Mary your betrothed, for that which is conceived in her is of the Holy Spirit. And she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins.” ...And Joseph, being awakened from sleep, did as the angel of the Lord commanded him and took his betrothed. But he did not know her till she had brought forth her firstborn Son. And he called His name Jesus. (`Matthew 1bbb18-25`)

From this and what is written in Luke about the Lord’s birth, and from what we have presented above, it is clear that the Son of God is Jesus, conceived of Jehovah as Father and born of the virgin Mary, as prophesied by all the Prophets and the Law until John.

ppp9559#pid#22. Anyone who knows in what respect the Lord is called the Son of God, and in what respect He is called the Son of man, can see many secrets in the Word. For the Lord sometimes calls Himself the Son, sometimes the Son of God, and sometimes the Son of man, depending in every case on the particular subject and context.

Whenever the subject is His Divinity, His oneness with the Father, His Divine power, faith in Him, or life from Him, He then calls Himself the Son or Son of God, as in `John 5bbb17-26` and elsewhere. But whenever the subject is His suffering, judgment, advent, and in general redemption, salvation, reformation and regeneration, then He calls Himself the Son of man, the reason being that He then means Himself in relation to the Word.

The Lord is referred to by many different names in the Word of the Old Testament. He is called in it Jehovah, Yah, Lord, God, the Lord Jehovih, Jehovah of Hosts, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, and Rock, as well as Creator, Maker, Savior, and Redeemer, depending in every case on the particular subject and context. Likewise in the Word of the New Testament, where He is called Jesus, Christ, Lord, God, the Son of God, the Son of man, a prophet, a lamb, and other names as well, depending again in every case on the particular subject and context.

ppp9558#pid#23. We have already said why the Lord is called the Son of God. Now we must say why the Lord is called the Son of man.

He is called the Son of man whenever the subject is His suffering, judgment, advent, and in general redemption, salvation, reformation and regeneration. That is because the Son of man is the Lord in relation to the Word; and as the embodiment of the Word He suffered, judged, came into the world, redeemed, saved, reformed and regenerated.

The reality of this can be seen from what follows now.

ppp9557#pid#24. The Lord is called the Son of man when the subject is His suffering. This is clear from the following:

(Jesus said to His disciples:) “Behold, we are going up to Jerusalem, and the Son of man will be betrayed to the chief priests and to the scribes, who will condemn Him to death and deliver Him to the gentiles, and...they will...whip Him, and spit on Him, and kill Him. But on the third day He will rise again.” (`Mark 10bbb33-34`)

So, too, elsewhere, when the Lord predicts His suffering, as in `Matthew 20bbb18-19`, `Mark 8bbb31`, and `Luke 9bbb22`.

(Jesus said to His disciples:) “Behold, the hour is at hand, and the Son of man is being betrayed into the hands of sinners.” (`Matthew 26bbb45`)

(The angel said to the women who came to the tomb:) “Remember what He said to you..., (that) the Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.” (`Luke 24bbb6-7`)

The Lord called Himself the Son of man then because He allowed Himself to be treated in the same way that the people had treated the Word, as we showed many times above.

ppp9556#pid#25. The Lord is called the Son of man when the subject is judgment. This is clear from the following:

When the Son of man comes in His glory..., then He will sit on the throne of His glory. And He will set the sheep on His right, and the goats on the left. (`Matthew 25bbb31`, `Matthew 25bbbccc33`)

...when the Son of man sits on the throne of His glory..., He will judge the twelve tribes of Israel. (`Matthew 19bbb28`)

...the Son of man will come in the glory of His Father..., and then He will repay each person in accordance with his works. (`Matthew 16bbb27`)

Watch...always, that you may be held worthy...to stand before the Son of man. (`Luke 21bbb36`)

...the Son of man is coming at an hour you do not expect. (`Matthew 24bbb44`, `Luke 12bbb40`)

...the Father judges no one, but has committed all judgment to the Son..., because He is the Son of man. (`John 5bbb22`, `John 5bbbccc27`)

The Lord calls Himself the Son of man when the subject is judgment because all judgment is made in accordance with the Divine truth that is in the Word. That this is what judges everyone is something the Lord teaches in John:

If anyone hears My words and yet does not believe, I do not judge him; for I did not come to judge the world.... ...the Word that I have spoken, it will judge him in the last day. (`John 12bbb47-48`)

And elsewhere:

(The Son of man did not come) to judge the world, but that the world through Him might be saved. He who believes in Him is not judged; but he who does not believe is judged already, because he has not believed in the name of the only begotten Son of God. (`John 3bbb17-18`)

That the Lord does not judge anyone to hell or cast anyone into hell, but that it is the evil spirit himself who judges and casts himself, may be seen in the book `@@@Heaven and Hell 545-550`, `@@@Heaven and Hell ccc574`.

The name of Jehovah, of the Lord, and of the Son of God, means Divine truth, thus also the Word, which originates from Him, is about Him, and so embodies Him.

ppp9555#pid#26. The Lord is called the Son of man when the subject is His advent. This is clear from the following:

...the disciples (said to Jesus,) “...What will be the sign of Your coming and of the end of the age?”

And the Lord then foretold the succeeding states of the church to its end, and regarding the end said,

“...Then the sign of the Son of man will appear..., and they will see the Son of man coming on the clouds of heaven with power and...glory.” (`Matthew 24bbb3`, `Matthew 24bbbccc30`, cf. `Mark 13bbb3-4`, `Mark 13bbbccc26`, `Luke 21bbb7`, `Luke 21bbbccc27`)

The end of the age means the final period of the church. The Lord’s coming on the clouds of heaven with glory means the opening of the Word and showing that the Word was written about Him alone.

I was watching..., and behold, ...the Son of man coming with the clouds of heaven! (`Daniel 7bbb13`)

In the book of Revelation:

Behold, He is coming with the clouds, and every eye will see Him.... (`Revelation 1bbb7`)

This, too, is said of the Son of man, as is apparent from verse 13 in the same chapter.

And elsewhere in the book of Revelation:

I looked, when behold, a white cloud, and on the cloud One sitting like the Son of man.... (`Revelation 14bbb14`)

ttt[2] That by the Son of God the Lord meant one aspect of Him and by the Son of man another is apparent from His reply to the chief priest:

The high priest...said to (Jesus), “I adjure you by the living God to tell us if You are the Christ, the Son of God.” Jesus said to him, “(I am.) Nevertheless, I say to you, hereafter you will see the Son of man sitting at the right of power, and coming on the clouds of heaven.” (`Matthew 26bbb63-64`)

Here the Lord first confesses that He is the Son of God, and afterward says that they will see the Son of man sitting at the right of power and coming on the clouds of heaven. The meaning of this is that after His suffering of the cross the Lord would possess the Divine power of opening the Word and establishing a church, something He could not do before, because first he had to conquer hell and glorify His humanity.

The symbolic meaning of sitting on the clouds of heaven and coming in glory — this we have explained in the book `@@@Heaven and Hell 1`.

ppp9554#pid#27. The Lord is called the Son of man when the subject is redemption, salvation, reformation and regeneration. This is clear from the following:

...the Son of man (came) to give His life a redemption for many. (`Matthew 20bbb28`, `Mark 10bbb45`)

...the Son of man has come to save..., (and) not...to destroy.... (`Matthew 18bbb11`, `Luke 9bbb56`)

...the Son of man has come to seek and to save that which was lost. (`Luke 19bbb10`)

(The Son of man came) that the world through Him might be saved. (`John 3bbb17`)

He who sows the good seed is the Son of man. (`Matthew 13bbb37`)

The subject there is redemption and salvation, because these are accomplished by the Lord through the Word, and the Lord therefore calls Himself the Son of man.

The Lord says that “the Son of man has power...to forgive sins” (`Mark 2bbb10`, `Luke 5bbb24`), that is, to save from them. Also, that He is Lord of the Sabbath, because He is the Son of man (`Matthew 12bbb8`, `Mark 2bbb28`, `Luke 6bbb5`), since He is the Word that He teaches then. Moreover, He says in John:

Labor not for the food which perishes, but for the food which endures to everlasting life, which the Son of man will give you.... (`John 6bbb27`)

Food means all the truth and goodness of doctrine drawn from the Word, thus from the Lord.

This, too, is meant by the manna and bread referred to there that descended from heaven, and by the following declaration as well in the same chapter:

...unless you eat the flesh of the Son of man and drink His blood, you have no life in you. (`John 6bbb53`)

Flesh, or bread, is the goodness of love gained from the Word, while blood, or wine, is the goodness of faith gained from the Word, both originating from the Lord.

ttt[2] The Son of man has the same symbolism in other places where the Son of man is mentioned. So, for example, in the following:

Foxes have holes and birds...have nests, but the Son of man has nowhere to lay His head. (`Matthew 8bbb20`, `Luke 9bbb58`)

This means that the Word would have no place among the Jews, as the Lord also says in `John 8bbb37`. Nor would they have it abiding among them, because they did not acknowledge Him (`John 5bbb38`).

The Son of man means the Lord in relation to the Word as well in the book of Revelation:

(I saw) in the midst of the seven lampstands one like the Son of man, clothed with a long robe and girded about the breasts with a golden girdle. (`Revelation 1bbb13`ff.)

Various things in that book represent the Lord as the embodiment of the Word, for which reason He is called the Son of man.

In Psalms:

Let Your hand be upon the man of Your right hand, upon the Son of man whom You made strong for Yourself. Then we will not turn back from You; revive us.... (`Psalms 80bbb17-18`)

The man of the right hand here as well is the Lord in relation to the Word, like the Son of man. He is called the man of the right hand because the Lord has power from Divine truth, which is also what the Word is, and He had Divine power when He fulfilled the whole of the Word. That is why He also said that people would see the Son of Man sitting at the right of the Father with power (`Mark 14bbb62`).

ppp9553#pid#28. The Son of man symbolizes the Lord in relation to the Word because prophets also were called sons of man. Prophets were also called sons of man because they represented the Lord in relation to the Word, and therefore they symbolized the doctrine of the church drawn from the Word. Prophets have no other meaning in heaven when they are mentioned in the Word. For the spiritual meaning of a prophet, as also that of the Son of man, is the doctrine of the church drawn from the Word, and when referring to the Lord it is the Word itself.

That the prophet Daniel was called son of man may be seen in `Daniel 8bbb17`.

That the prophet Ezekiel was called son of man may be seen in `Ezekiel 2bbb1`, `Ezekiel 2bbbccc3`, `Ezekiel 2bbbccc6`, `Ezekiel 2bbbccc8`, `Ezekiel ccc3bbb1`, `Ezekiel 3bbbccc3-4`, `Ezekiel 3bbbccc10`, `Ezekiel 3bbbccc17`, `Ezekiel 3bbbccc25`, `Ezekiel ccc4bbb1`, `Ezekiel 4bbbccc16`, `Ezekiel ccc5bbb1`, `Ezekiel ccc6bbb2`, `Ezekiel ccc7bbb2`, `Ezekiel ccc8bbb5-6`, `Ezekiel 8bbbccc8`, `Ezekiel 8bbbccc12`, `Ezekiel 8bbbccc15`, `Ezekiel ccc11bbb2`, `Ezekiel 11bbbccc4`, `Ezekiel 11bbbccc15`, `Ezekiel ccc12bbb2-3`, `Ezekiel 12bbbccc9`, `Ezekiel 12bbbccc18`, `Ezekiel 12bbbccc22`, `Ezekiel 12bbbccc27`, `Ezekiel ccc13bbb2`, `Ezekiel 13bbbccc17`, `Ezekiel ccc14bbb3`, `Ezekiel 14bbbccc13`, `Ezekiel ccc15bbb2`, `Ezekiel ccc16bbb2`, `Ezekiel ccc17bbb2`, `Ezekiel ccc20bbb3-4`, `Ezekiel 20bbbccc27`, `Ezekiel 20bbbccc46`, `Ezekiel ccc21bbb7`, `Ezekiel 21bbbccc11`, `Ezekiel 21bbbccc14`, `Ezekiel 21bbbccc17`, `Ezekiel 21bbbccc19`, `Ezekiel 21bbbccc24`, `Ezekiel ccc22bbb18`, `Ezekiel 22bbbccc24`, `Ezekiel ccc23bbb2`, `Ezekiel 23bbbccc36`, `Ezekiel ccc24bbb2`, `Ezekiel 24bbbccc16`, `Ezekiel 24bbbccc25`, `Ezekiel ccc25bbb2`, `Ezekiel ccc26bbb2`, `Ezekiel ccc27bbb2`, `Ezekiel ccc28bbb2`, `Ezekiel 28bbbccc12`, `Ezekiel 28bbbccc21`, `Ezekiel ccc29bbb2`, `Ezekiel 29bbbccc18`, `Ezekiel ccc30bbb2`, `Ezekiel 30bbbccc21`, `Ezekiel ccc31bbb2`, `Ezekiel ccc32bbb2`, `Ezekiel 32bbbccc18`, `Ezekiel ccc33bbb2`, `Ezekiel 33bbbccc7`, `Ezekiel 33bbbccc10`, `Ezekiel 33bbbccc12`, `Ezekiel 33bbbccc24`, `Ezekiel 33bbbccc30`, `Ezekiel ccc34bbb2`, `Ezekiel ccc35bbb2`, `Ezekiel ccc36bbb1`, `Ezekiel 36bbbccc17`, `Ezekiel ccc37bbb3`, `Ezekiel 37bbbccc9`, `Ezekiel 37bbbccc11`, `Ezekiel 37bbbccc16`, `Ezekiel ccc38bbb2`, `Ezekiel 38bbbccc14`, `Ezekiel ccc39bbb1`, `Ezekiel 39bbbccc17`, `Ezekiel ccc40bbb4`, `Ezekiel ccc43bbb7`, `Ezekiel 43bbbccc10`, `Ezekiel 43bbbccc18`, `Ezekiel ccc44bbb5`.

It is apparent now from this that the Lord in relation to His Divine humanity is called the Son of God, and in relation to the Word the Son of man.

ppp9552#pid#29. The Lord Made His Humanity Divine from the Divine in Him, and So Was United with the Father

The doctrine of the church, accepted throughout the Christian world, is this:

...our Lord Jesus Christ, the Son of God, is God and man.... But although He is God and man, still there are not two Christs but one, being one because the Divine took to Himself a humanity; yet still completely one, for...He is one person. For as soul and body form one person, so God and man are one Christ....

These words are taken from the doctrine of the Athanasian Creed, which has been accepted throughout the Christian world. They constitute the essential teaching there regarding the union of the Divine and human in the Lord. Everything else said in this same doctrine regarding the Lord — this we will explain in its own section.

It is apparent, clearly, from the above citation, that it accords with the Creed of the Christian Church to say that the Divine and the human in the Lord are not two entities but one, as soul and body are one person; and that it was the Divine in Him that took on the human.

ttt[2] It follows from this that the Divine cannot be separated from the human, nor the human from the Divine, as separating them would be like separating soul and body.

The reality of this is something everyone acknowledges who reads what we have cited above in nos. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc19` and `@@@21` from the two Gospels that tell of the Lord’s birth, namely from `Luke 1bbb26-35` and from `Matthew 1bbb18-25`. These descriptions make clear that Jesus was conceived of Jehovah God and born from the virgin Mary, thus that the Divine was present in Him and was His soul.

Now because His soul was the Divinity itself of the Father, it follows that His body or humanity became also Divine; for when one element is Divine, the other must be also.

In this way and no other are the Father and Son one — the Father being in the Son, and the Son in the Father —and all things of the Son are the Father’s, and all things of the Father are the Son’s, as the Lord Himself teaches in His Word.

ttt[3] But how the union was formed — this we will tell point by point as follows:

1. The Lord from eternity is Jehovah.

2. The Lord from eternity, or Jehovah, assumed a humanity in order to save mankind.

3. He made His humanity Divine from the Divinity in Him.

4. He made His humanity Divine through temptations or trials that He underwent.

5. The complete union of the Divine and the human in Him was achieved by His suffering of the cross, which was the last of those temptations or trials.

6. He gradually put off the humanity received from the mother and put on a humanity from the Divinity in Him, which is the Divine humanity and the Son of God.

7. Thus God became human in final elements as well as in first ones.

ppp9551#pid#30. The Lord from eternity is Jehovah. People know this from the Word. For the Lord said to the Jews:

Most assuredly, I say to you, before Abraham was, I am. (`John 8bbb58`)

And in another place:

Glorify Me, Father..., with the glory which I had with You before the world was. (`John 17bbb5`)

In both places the Lord from eternity is meant, and not a Son from eternity, for the Son is the Lord’s humanity, conceived of Jehovah as Father and born of the virgin Mary in time, as we showed above.

ttt[2] That the Lord from eternity is Jehovah Himself is clear from many passages in the Word, of which we will cite these few for the present:

It will be said in that day: “...this is our God for whom we have waited to save us. ...Jehovah for whom have waited; we will rejoice and be glad in His salvation.” (`Isaiah 25bbb9`)

It is apparent from this that they waited for Jehovah God Himself.

The voice of one crying in the wilderness: “Prepare the way of Jehovah; make smooth in the desert a highway for our God.... The glory of Jehovah shall be revealed, and all flesh shall see it together....”

Behold, the Lord Jehovih shall come in strength.... (`Isaiah 40bbb3`, `Isaiah 40bbbccc5`, `Isaiah 40bbbccc10`, cf. `Matthew 3bbb3`, `Mark 1bbb3`, `Luke 3bbb4`)

Here, too, the Lord is called Jehovah, who is to come.

ttt[3] I, Jehovah..., will give You as a covenant to the people, as a light to the gentiles.... I am Jehovah, that is My name; and My glory I will not give to another.... (`Isaiah 42bbb6-8`)

A covenant to the people and a light to the gentiles is the Lord in respect to His humanity. Because this originated from Jehovah and became one with Jehovah, He says “I am Jehovah, that is My name, and My glory I will not give to another, ” that is, to someone other than Himself. To give glory is to glorify or unite to Himself.

ttt[4] ...the Lord, whom you seek, will suddenly come to His temple.... (`Malachi 3bbb1`)

The temple means the temple of His body, as in `John 2bbb19`, `John 2bbbccc21`.

...the Dayspring from on high has visited us. (`Luke 1bbb78`)

The Dayspring from on high is Jehovah, or the Lord from eternity.

It is apparent from these passages that the Lord from eternity is the Divine in the Lord from which all else originates, which in the Word is Jehovah.

Moreover, from passages to be presented below, it will be apparent that, after His humanity was glorified, the Lord, and also Jehovah, means the Divine and the human together as one, and that the Son alone means His Divine humanity.

ppp9550#pid#31. The Lord from eternity, or Jehovah, assumed a humanity in order to save mankind. We have established this from the Word in preceding sections. We will explain elsewhere that mankind could not be saved in any other way.

That the Lord assumed a humanity is clear also from passages in the Word where we are told that He came forth from God, descended from heaven, and was sent into the world. For example, from the following:

I came forth from the Father and have come into the world. (`John 16bbb28`)

...I proceeded and came from God; nor have I come of Myself, but He sent Me. (`John 8bbb42`)

...the Father...loves you, because you...have believed that I came forth from God. (`John 16bbb27`)

No one has ascended to heaven but He who came down from heaven.... (`John 3bbb13`)

...the bread of God is He who comes down from heaven and gives life to the world. (`John 6bbb33`, cf. `John ccc6bbb35`, `John 6bbbccc41`, `John 6bbbccc50-51`)

He who comes from above is above all.... He who comes from heaven is above all. (`John 3bbb31`)

I know (the Father), for I am from Him, and He sent Me. (`John 7bbb29`)

To be sent by the Father into the world means to assume a humanity, as may be seen in no. `@@@20` above.

ppp9549#pid#32. The Lord made His humanity Divine from the Divine in Him. This can be seen from many passages in the Word, and we will now cite those which establish

1. that He did so gradually, as follows:

(Jesus) grew and became strong in spirit (and) wisdom, and the grace of God was upon Him. (`Luke 2bbb40`)

Jesus progressed in wisdom, in maturity, and in favor with God and men. (`Luke 2bbb52`)

ttt[2] 2. That the Divine operated through the human, as the soul does through the body is established from the following:

...the Son can do nothing of Himself, but what He sees the Father do.... (`John 5bbb19`)

...I do nothing of Myself; but as My Father taught Me, I speak these things. He who sent Me is with Me. (He) has not left Me alone.... (`John 8bbb28`, `John 8bbbccc20`, cf. `John ccc5bbb30`)

...I have not spoken on My own, but the Father who sent Me gave Me a command, what I should say and what I should speak. (`John 12bbb49-50`)

The words that I speak to you I do not speak on My own; the Father who dwells in Me does the works. (`John 14bbb10`)

...I am not alone, because the Father is with Me. (`John 16bbb32`)

ttt[3] 3. That the Divine and human operated together is established from the following:

...whatever (the Father) does, the Son also does in like manner. (`John 5bbb19`)

...as the Father raises the dead and gives life to them, even so the Son gives life to whom He will. (`John 5bbb21`)

...as the Father has life in Himself, so He has granted the Son to have life in Himself.... (`John 5bbb26`)

Now they have known that all things which You have given Me are from You. (`John 17bbb7`)

ttt[4] 4. That the Lord united the Divine to the Human, and the Human to the Divine is established from the following:

If you had known Me, you would have known My Father also; and...you have seen Him....

(He said to Philip, who wished to see the Father,) Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen 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 14bbb7-11`)

If I do not do the works of My Father, do not believe Me; if I do..., believe the works, that you may know and believe that the Father is in Me, and I in (the Father). (`John 10bbb37-38`)

...that they all may be one, as You, Father, are in Me, and I in You. (`John 17bbb21`)

At that day you will know that I am in My Father.... (`John 14bbb20`)

...no one is able to snatch (the sheep) out of My Father’s hand. I and My Father are one. (`John 10bbb29-30`)

The Father loves the Son, and has given all things into His hand. (`John 3bbb35`)

All things that the Father has are Mine. (`John 16bbb15`)

All My things are Yours, and Yours are Mine.... (`John 17bbb10`)

...You have given (the Son) authority over all flesh.... (`John 17bbb2`)

All authority has been given to Me in heaven and on earth. (`Matthew 28bbb18`)

ttt[5] 5. That one must turn to the Divine humanity is apparent from the following:

...that all may honor the Son as they honor the Father. (`John 5bbb23`)

If you had known Me, you would have known My Father also. (`John 8bbb19`)

He who sees Me sees Him who sent Me. (`John 12bbb45`)

If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him. (`John 14bbb7`)

He who receives Me receives Him who sent Me. (`John 13bbb20`)

He said this because no one can see the Divine itself, called the Father, but can see the Divine humanity. For the Lord says:

No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has revealed Him. (`John 1bbb18`)

Not...anyone has seen the Father, except He who is (with the Father); He has seen the Father. (`John 6bbb46`)

You have neither heard (the Father’s) voice at any time, nor seen His form. (`John 5bbb37`)

ttt[6] 6. Because the Lord made His humanity Divine from the Divine in Him, and because one must turn to it, it being the Son of God, therefore one must believe in the Lord, who is both Father and Son. This is apparent from the following:

(Jesus said:) As many as received Him, to them He gave the power to become children of God, to those who believe in His name. (`John 1bbb12`)

...that whoever believes in Him should not perish but have eternal life. (`John 3bbb15`)

...God so loved the world that He gave His only begotten Son, that whoever believes in Him should...have eternal life. (`John 3bbb16`)

He who believes in (the Son) is not judged; but he who does not believe is judged already, because he has not believed in the name of the only begotten Son of God. (`John 3bbb18`)

He who believes in the Son has eternal life; however, he who does not believe the Son shall not see life, but the wrath of God abides on him. (`John 3bbb36`)

...the bread of God is He who comes down from heaven and gives life to the world.... He who comes to Me shall not hunger, and he who believes in Me shall never thirst. (`John 6bbb33`, `John 6bbbccc35`)

This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have eternal life; and I will raise him up at the last day. (`John 6bbb40`)

...they said to (Jesus), “What shall we do to work the works of God?” Jesus answered..., “This is the work of God, that you believe in Him whom He sent.” (`John 6bbb28-29`)

...truly I say to you, he who believes in Me has eternal life. (`John 6bbb47`)

...Jesus...cried out, saying, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his belly will flow rivers of living water.” (`John 7bbb37-38`)

...if you do not believe that I am He, you will die in your sins. (`John 8bbb24`)

Jesus said..., “I am the resurrection and the life. He who believes in Me, though he die, he shall live. However, whoever lives and believes in Me shall not die to eternity.” (`John 11bbb25-26`)

(Jesus said,) “I have come as a light into the world, that whoever believes in Me should not abide in darkness.” (`John 12bbb46`, cf. `John ccc8bbb12`)

While you have the light, believe in the light, that you may be children of light. (`John 12bbb36`)

...truly I say to you, (that) the dead will hear the voice of the Son of God; and those who hear will live. (`John 5bbb25`)

Abide in Me, and I in you.... I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. (`John 15bbb1-5`)

That they would abide in the Lord, and the Lord in them, see `John 14bbb20`, `John ccc17bbb23`.

I am the way, the truth, and the life. No one comes to the Father except through Me. (`John 14bbb6`)

ttt[7] In these places, and in all others in which He is mentioned, the Father means the Divinity present in the Lord from conception, which, according to the Christian world’s doctrine of faith, was like the soul in the body in the case of any other person. The humanity itself originating from that Divinity is the Son of God.

Now because this, too, became Divine, and in order to keep people from turning to the Father alone and so in thought, faith and their resulting worship separating the Father from the Lord in whom the Father is, therefore after the Lord taught that the Father and He are one, that the Father is in Him and He in the Father, that His followers should abide in Him, and that no one comes to the Father except through Him, He taught in addition that people should believe in Him, and that a person is saved by a faith focused on Him.

ttt[8] Any idea that the humanity in the Lord became Divine is impossible for many in the Christian world to comprehend, chiefly because they think of a person in terms of his material body and not in terms of his spiritual one, even though angels, who are spiritual beings, are fully human in form, and everything Divine that emanates from Jehovah God, from the firsts of it in heaven to the lasts of it in the world, inclines to the human form.

That angels are human in form, and that everything Divine inclines to the human form, may be seen in the book `@@@Heaven and Hell 73-77` and nos. `@@@Heaven and Hell ccc453-460`. It may also be seen more fully in works after this which will be works of angelic wisdom regarding the Lord.

ppp9548#pid#33. The Lord made His humanity Divine through temptations or trials that He underwent and by continual victories then. This we discussed in nos. `@@@12`–`@@@The Doctrine of the New Jerusalem Regarding the Lord ccc14` above. To that we need only add the following:

Temptations or trials are nothing but battles against evils and falsities, and because evils and falsities originate from hell, they are also battles against hell. Moreover, present in people who are undergoing spiritual trials are evil spirits from hell, who induce those trials. No one is aware that it is evil spirits inducing the temptations or trials. Yet that such is the case is something I have been given to know from a good deal of experience.

ttt[2] That is why, when a person by the Lord’s power overcomes in temptations or trials, he is withdrawn from hell and raised into heaven. It is why through trials or battles against evils a person becomes a spiritual being, thus an angel.

The Lord, on the other hand, fought against the hells by His own power, and completely subdued and overcame them. And by at the same time glorifying His humanity, He kept them subdued and overcome to eternity.

ttt[3] In fact, before the Lord’s advent, the hells had risen to such a height that they began to harass even the angels in heaven, and likewise every person coming into the world and departing from the world. The hells rose to such a height because the church was completely destroyed, people in the world were by their idolatries caught up in nothing but falsities and evils, and the hells are composed of people. As a consequence, if the Lord had not come into the world, no mortal could have been saved.

Regarding these battles of the Lord, much is said in the Psalms of David and in the Prophets, but little in the Gospels. These battles are those meant by the temptations and trials that the Lord endured, the last of which was the suffering of the cross.

ttt[4] It is because of those battles that the Lord is called the Savior and Redeemer. This is so well known in the church that people say that the Lord conquered death or the devil, that is, hell, and that He rose victorious. Moreover, that without the Lord there is no salvation.

That He also glorified His humanity and thereby became the Savior, Redeemer, Reformer and Regenerator to eternity, will be seen hereafter.

ttt[5] That the Lord became the Savior through battles or trials is apparent from the numerous passages cited in nos. `@@@The Doctrine of the New Jerusalem Regarding the Lord ccc12-14` above, and from this one as well in Isaiah:

...the day of vengeance is in My heart, and the year of My redeemed has come.... I have trodden (them) down in My anger..., and brought down their victory to the earth.... So He became their Savior. (`Isaiah 63bbb4`, `Isaiah 63bbbccc6`, `Isaiah 63bbbccc8`)

The Lord’s battles are the subject in this chapter. And in Psalms:

Lift up your heads, O you gates! And be lifted up, you doors of the world, that the King of glory may come in! Who is this King of glory? Jehovah strong and a hero, Jehovah a hero of war. (`Psalms 24bbb7-8`)

This, too, refers to the Lord.

ppp9547#pid#34. The complete union of the Divine and the human in Him was achieved by His suffering of the cross, which was the last of those temptations or trials. This we established in its own section above, in which we showed that the Lord came into the world to conquer the hells and glorify His humanity, and that the suffering of the cross was the last battle by which He completely overcame the hells and completely glorified His humanity.

Now because the Lord by His suffering of the cross completely glorified His humanity, that is, united it to His Divinity and so made His humanity Divine, it follows that He is Jehovah

ttt[2] and God in respect to both. In many places in the Word, therefore, He is called Jehovah, God, and the Holy One of Israel, the Redeemer, Savior and Former, as in the following passages here:

Mary said: “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior.” (`Luke 1bbb46-47`)

The angel said to (the shepherds), “...behold, I bring you good tidings of great joy, which will be to all people, (that) there is born...this day in the city of David a Savior, who is Christ the Lord. (`Luke 2bbb10-11`)

They said..., “...this is truly the Christ, the Savior of the world.” (`John 4bbb42`)

I (Jehovah God) will help you, ...and your Redeemer, the Holy One of Israel. (`Isaiah 41bbb14`)

...said Jehovah, your Creator, O Jacob, your Former, O Israel: “...for I have redeemed you.... ...I am Jehovah your God, the Holy One of Israel, your Savior.” (`Isaiah 43bbb1`, `Isaiah 43bbbccc3`)

...said Jehovah, your Redeemer, the Holy One of Israel.... “I am Jehovah, your Holy One, the Creator of Israel, your King.” (`Isaiah 43bbb14-15`)

Thus said Jehovah, the Holy One of Israel, and his Maker.... (`Isaiah 45bbb11`, cf. `Isaiah ccc45bbb15`)

Thus said Jehovah, your Redeemer, the Holy One of Israel.... (`Isaiah 48bbb17`)

...that all flesh may know that I, Jehovah, am your Savior, and your Redeemer, the Mighty One of Jacob. (`Isaiah 49bbb26`)

...Then he will come to Zion as the Redeemer. (`Isaiah 59bbb20`)

...that you shall know that I, Jehovah, am your Savior and your Redeemer, the Mighty One of Jacob. (`Isaiah 60bbb16`)

...Jehovah..., your Former from the womb.... (`Isaiah 49bbb5`)

...O Jehovah, my rock and my Redeemer. (`Psalms 19bbb14`)

They remembered that God was their rock, and the Most High God their Redeemer. (`Psalms 78bbb35`)

...said Jehovah your Redeemer, and your Former from the womb.... (`Isaiah 44bbb24`)

As for our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel. (`Isaiah 47bbb4`)

“With everlasting mercy I will have pity on you.” (Thus) said Jehovah, your Redeemer. (`Isaiah 54bbb8`)

Their Redeemer is strong; Jehovah...is His name. (`Jeremiah 50bbb34`)

O Israel, hope in Jehovah; for with Jehovah there is mercy; with Him is abundant redemption. He shall redeem Israel from all its iniquities. (`Psalms 130bbb7-8`)

Jehovah (God) is my rock, my fortress..., the horn of my salvation..., my Savior.... (`2 Samuel 22bbb2-3`)

Thus said Jehovah, the Redeemer of Israel, its Holy One...: “Kings shall see and endure..., because of Jehovah, who is faithful, the Holy One of Israel, who has chosen you.” (`Isaiah 49bbb7`)

Surely God is within you, and there is...no other God (besides). Certainly You are a hidden God, O God of Israel, the Savior ! (`Isaiah 45bbb14-15`)

...said Jehovah, the King of Israel, and its Redeemer, Jehovah of Hosts: “...Besides Me there is no God.” (`Isaiah 44bbb6`)

I...am Jehovah, and besides Me there is no Savior. (`Isaiah 43bbb11`)

Am I not Jehovah? And no other...besides Me, (and) no Savior besides Me? (`Isaiah 45bbb21`)

I am Jehovah your God..., and you shall not acknowledge any God but Me; and there is no Savior besides Me. (`Hosea 13bbb4`)

Am I not Jehovah? And there is no other God besides Me, a just God, and there is no Savior besides Me. Look to Me to be saved, all you ends of the earth! For I am God, and there is none besides. (`Isaiah 45bbb21-22`)

...Jehovah of Hosts is His name; and your Redeemer, the Holy One of Israel; He shall be called the God of the whole earth. (`Isaiah 54bbb5`)

ttt[3] It can be seen from this that the Lord’s Divinity called the Father, and called here Jehovah and God, and His Divine humanity called the Son, and called here the Redeemer and Savior, or Former and Maker, meaning the Reformer and Regenerator, are not two entities but one. For we are told not only that Jehovah God and the Holy One of Israel is the Redeemer and Savior, but also that Jehovah is the Redeemer and Savior. Indeed, we are also told that Jehovah is the Savior and none besides Him.

It is clearly apparent from this that the Divine and the human in the Lord are one person, and that the human is also Divine, inasmuch as there is no Redeemer and Savior of the world other than the Lord in respect to His Divine humanity, called the Son.

Redemption and salvation, indeed, are the unique attributes of His humanity called merit and righteousness. For it was His humanity that underwent temptations or trials and the suffering of the cross, so that it is by His humanity that He redeemed and saved.

ttt[4] Now after the union of His humanity with the Divinity in Him, which was like the union of soul and body in anyone else, because they were then no more two but one person, in accordance with the Christian world’s doctrine, therefore the Lord was Jehovah and God in respect to both. That is why we are sometimes told that Jehovah and the Holy One of Israel are the Redeemer and Savior, and sometimes that Jehovah is the Redeemer and Savior, as may be seen from the passages cited above. Namely, that the Christ is called the Savior (`Luke 2bbb10-11`, `John 4bbb42`); that God, and the God of Israel, is called the Savior and Redeemer (`Luke 1bbb47`, `Isaiah 45bbb11`, `Isaiah 45bbbccc15`, `Isaiah ccc54bbb5`, `Psalms 78bbb35`); that Jehovah is called the Holy One of Israel, the Savior and Redeemer (`Isaiah 41bbb14`, `Isaiah ccc43bbb3`, `Isaiah 43bbbccc11`, `Isaiah 43bbbccc14-15`, `Isaiah ccc48bbb17`, `Isaiah ccc49bbb7`, `Isaiah ccc54bbb5`); that Jehovah is called the Savior, Redeemer, and Former or Maker (`Isaiah 44bbb6`, `Isaiah ccc47bbb4`, `Isaiah ccc49bbb26`, `Isaiah ccc54bbb8`, `Isaiah ccc63bbb16`, `Jeremiah 50bbb34`, `Psalms 19bbb14`, `Psalms ccc130bbb7-8`, `2 Samuel 22bbb2-3`); and that Jehovah God is called the Redeemer and Savior, and there is no other besides Him (`Isaiah 43bbb11`, `Isaiah ccc44bbb6`, `Isaiah ccc45bbb14-15`, `Isaiah 45bbbccc21-22`, `Hosea 13bbb4`).

ppp9546#pid#35. The Lord gradually put off the humanity taken on from the mother and put on a humanity from the Divine in Him, a humanity which is a Divine humanity and the Son of God. People know that the Lord had a Divine component and a human one — a Divine one from His Father Jehovah, and a human one from the virgin Mary. Consequently He was God and man, and so had a Divine essence and a human nature — a Divine essence from the Father, and a human nature from the mother . And because of that He was equal to the Father in respect to His Divinity, but less than the Father in respect to His humanity. People also know that He did not convert the human nature from the mother into Divine essence; neither did He commingle it with that essence, as the doctrine of faith named after Athanasius teaches. For human nature cannot be converted into Divine essence or be commingled with it.

ttt[2] And yet, according to that same doctrine, the Divine took on a humanity, which is to say that He united Himself to it, like a soul to its body, even to the point that they were not two, but one person. It follows from this that He put off the humanity from the mother, which in itself was like the humanity of any other person, and thus material, and put on a humanity from the Father, which in itself is the same as the Divine itself, and thus essential, as a result of which the humanity, too, became Divine.

That is why the Prophets in the Word call the Lord Jehovah and God even in respect to His humanity, and that the Gospels in the Word call Him Lord, God, the Messiah or Christ, and the Son of God, in whom we are to believe, and by whom we can be saved.

ttt[3] Now because the Lord initially had a humanity from the mother, which He gradually put off, therefore, when He was in the world, He had two states, one called His state of submission or kenosis, and one called His state of glorification or of union with the Divine called the Father. His state was one of submission whenever and as long as He was in a human state from the mother, and His state was one of glorification whenever and as long as He was in a human state from the Father.

In His state of submission He prayed to the Father as though praying to another than Himself, while in His state of glorification He spoke with the Father as though speaking with Himself. In the latter state He said that the Father was in Him and He in the Father, and that He and the Father were one. On the other hand, in His state of submission He underwent temptations or trials, suffered the cross, and prayed to the Father not to forsake Him. For the Divine cannot be tempted or tested, and still less suffer the cross.

It is now apparent from this that temptations or trials and continual victories in them — including the suffering of the cross, which was the last of the trials — were the means by which He completely overcame the hells and completely glorified His humanity, as we showed earlier.

ttt[4] That the Lord put off His humanity from the mother and put on a humanity from the Divine in Him called the Father is apparent as well from the fact that whenever the Lord spoke with His own mouth to His mother, He did not call her mother, but woman. We find in the Gospels only three times that He spoke with His own mouth to His mother or about her, and we read then that twice He called her woman, and once that He did not acknowledge her as His mother.

Twice we read in John that He called her woman:

...the mother of Jesus said to Him, “They have no wine.” Jesus said to her, “What is that to you and Me, woman? My hour has not yet come.” (`John 2bbb3-4`)

Again in John:

Jesus, therefore, seeing (from the cross) His mother, and the disciple whom He loved standing by, said to His mother, “Woman, behold your son!” Then He said to the disciple, “Behold your mother!” (`John 19bbb26-27`)

And once we read in Luke that He did not acknowledge her:

It was reported to Him by some, who said, “Your mother and Your brothers are standing outside and wish to see You.” (Jesus) answering said to them, “My mother and My brothers are these who hear the word of God and do it.” (`Luke 8bbb20-21`, cf. `Matthew 12bbb46-49`, `Mark 3bbb31-35`)

In other places Mary is called His mother, but not by His mouth.

ttt[5] This, too, is confirmed by the fact that He did not acknowledge Himself to be the son of David. For we read in the Gospels:

...Jesus asked (the Pharisees), saying, “What do you think regarding the Christ? Whose son is He?” They said to Him, “The son of David.” He said to them, “How then does David in the spirit call Him Lord, saying: ‘The Lord said to my Lord, “Sit at My right, till I make Your enemies Your footstool?” ’ If David calls Him Lord, then how is He his Son?” And no one was able to answer Him a word.... (`Matthew 22bbb41-46`, cf. `Psalms 110bbb1`, `Mark 12bbb35-37`, `Luke 20bbb41-44`)

It is apparent from this that in respect to His glorified humanity the Lord was neither the son of Mary nor the son of David.

ttt[6] What His glorified humanity was like He showed to Peter, James and John when He was transfigured before them:

His face shone like the sun, and His garments were [as white] as the light.... And then a voice from out of the cloud said, “This is My beloved Son, in whom I am well pleased. Hear Him!” (`Matthew 17bbb1-8`, cf. `Mark 9bbb2-8`, `Luke 9bbb28-36`)

The Lord also appeared to John “as the sun shining in its power” (`Revelation 1bbb16`).

ttt[7] That the Lord’s humanity was glorified is clear from what we are told in the Gospels about His glorification. For example, in the following:

In John:

The hour has come for the Son of Man to be glorified.... (He said,) “Father, glorify Your name.” A voice...came from heaven, “I have both glorified it and will glorify it again.” (`John 12bbb23`, `John 12bbbccc28`)

Because the Lord was glorified gradually, therefore the text says, “I have both glorified it and will glorify it again.”

Again in John:

...after (Judas) had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him.... ...God will also glorify Him in Himself, and glorify Him immediately.” (`John 13bbb31-32`)

Again:

Jesus...said: “Father, the hour has come. Glorify Your Son, that Your Son also may glorify You....” (`John 17bbb1`, `John 17bbbccc5`)

And in Luke:

Ought not the Christ to have suffered this and to enter into His glory? (`Luke 24bbb26`)

This He said in regard to His humanity.

ttt[8] The Lord said, “God is glorified in Him, ” “God will also glorify Him in Himself, ” and “Glorify Your Son, that Your Son may also glorify You.” The Lord said these things because the union was a reciprocal one of the Divine with the human and of the human with the Divine. That is why He also said, “I am in the Father and the Father in Me” (`John 14bbb10-11`), and “all mine are yours, and (all) yours are mine” (`John 17bbb10`). The result was a complete union.

The case is the same with every union. It is not complete unless it is a reciprocal one. Such is the nature also of the union of the Lord with a person and of a person with the Lord, as He teaches in John:

In that day you will know that...you are in Me, and I in you. (`John 14bbb20`)

And elsewhere:

Abide in Me, and I in you.... He who abides in Me, and I in him, bears much fruit. (`John 15bbb4-5`)

ttt[9] Since the Lord glorified His humanity, that is, made it Divine, therefore after death He rose on the third day with His whole body. This does not happen in the case of any other person; for a person rises only in respect to his spirit, and not in respect to his body.

That people might know and no one doubt that the Lord rose with His whole body, He not only said so through the angels who were at the sepulchre, but He also showed Himself in His human body to His disciples, saying to them, when they believed they were seeing a spirit,

See My hands and My feet, that it is I Myself. Touch Me and see, for a spirit does not have flesh and bones as you see I have. And when He had said this, He showed them His hands and His feet. (`Luke 24bbb39-40`, cf. `John 20bbb20`).

And furthermore:

(Jesus) said to Thomas, “Put your finger here, and see My hands; and reach out your hand here and put it into My side. Do not be unbelieving, but believing.” Then Thomas...said..., “My Lord and my God!” (`John 20bbb27-28`)

[10] To confirm yet again that He was not a spirit but a man, the Lord said to His disciples,

“Have you any food here?” So they gave Him part of a broiled fish and some honeycomb. And He took it and ate in their presence. (`Luke 24bbb41-43`)

Since His body was now no longer a material one but an essential, Divine one, therefore He came to His disciples through closed doors (`John 20bbb19`, `John 20bbbccc26`). And after they saw Him, He vanished out of their sight (`Luke 24bbb31`).

It was in such a state that the Lord was then taken up and sat at the right of God. For we are told in Luke:

It came to pass, as (Jesus) was blessing (His disciples), that He departed from them and was taken up into heaven. (`Luke 24bbb51`)

And in Mark:

...after (He) had spoken to them, He was taken up into heaven, and sat at the right of God. (`Mark 16bbb19`)

Sitting at the right of God symbolizes Divine omnipotence.

[11] Since the Lord rose into heaven and sat at the right of God, symbolizing Divine omnipotence, with His Divinity and humanity united into one, it follows that His human substance or essence was like His Divine substance or essence.

If a person were to think otherwise, it would be as though he thought that the Lord’s Divinity was taken up into heaven and sat at the right of God, but not at the same time His humanity, which is contrary to Scripture. It is also contrary to Christian doctrine, which teaches that in Christ God and man are like soul and body, and to separate them would be contrary to sound reason.

This union of Father and Son, or of the Divine with the human, is what is meant also in the following:

I came forth from the Father and have come into the world. Again, I leave the world and go to the Father. (`John 16bbb28`)

... I go away... and... go to Him who sent Me. (`John 16bbb5`, `John ccc7bbb33`, cf. `John ccc16bbb16`, `John ccc17bbb11`, `John 17bbbccc13`, `John ccc20bbb17`)

If then you see the Son of Man ascend where He was before? (`John 6bbb62`)

No one has ascended into heaven but He who came down from heaven.... (`John 3bbb13`)

Everyone who is saved ascends into heaven, though not by his own power, but the Lord’s. The Lord alone ascended into heaven on His own.

ppp9545#pid#36. Thus God became man, as in the firsts of creation, so also in the lasts of it. God is human, and every angel and spirit is human because God is human, as we showed several times in the book Heaven and Hell, and as we will show additionally in short works with the title Angelic Wisdom.

From the beginning, however, God was human in the firsts of creation, but not in the lasts of it. Not until after He took on a humanity in the world did He become also human in outmost expressions. This follows from the confirmatory passages above, confirming that the Lord united His humanity to His Divinity, and so made His humanity also Divine.

ttt[2] It is because of this that the Lord is called the Beginning and the End, the First and the Last, and the Alpha and the Omega, being called so in the book of Revelation:

“I am the Alpha and the Omega, the Beginning and the End, ” says the Lord, who is and who was and who is to come, the Almighty. (`Revelation 1bbb8`, cf. `Revelation ccc1bbb11`)

When John saw the Son of man in the midst of the seven lampstands,

...(he) fell at His feet as though dead. But He laid His right hand on (him), saying..., “...I am the First and the Last....” (`Revelation 1bbb13`, `Revelation 1bbbccc17`, cf. `Revelation ccc2bbb8`, `Revelation ccc21bbb6`)

Behold, I am coming quickly..., to give to every one according to his work. I am the Alpha and the Omega, the Beginning and the End, the First and the Last. (`Revelation 22bbb12-13`)

And in Isaiah:

Thus says Jehovah, the King of Israel, and its Redeemer, Jehovah of Hosts: “I am the First and I am the Last....” (`Isaiah 44bbb6`, cf. `Isaiah ccc48bbb12`)

ppp9544#pid#37. The Lord Is God Himself, the Origin of and Subject of the Word

In the first section we began to demonstrate that the Holy Scripture throughout has the Lord as its subject, and that the Lord embodies the Word. Here we will demonstrate it further from passages in the Word in which the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, the Lord and God, as well as King, the Anointed of Jehovah, and David.

I may relate to begin with that I have been granted to go through the Prophets and the Psalms of David and to examine each verse and see what the subject is there, and I saw that the subjects were nothing else than the church established by the Lord and the church to be established, the Lord’s advent, His battles, His glorification, redemption and salvation, and the heaven established by Him and to be established, and at the same time their opposites.

Because these are all works of the Lord, it was apparent that the Holy Scripture throughout has the Lord as its subject, and that the Lord therefore embodies the Word.

ttt[2] However, this can only be seen by people who are enlightened by the Lord and who are acquainted as well with the spiritual sense of the Word. Angels in heaven all possess this sense. Consequently, when a person reads the Word, that is the only meaning the angels comprehend. For a person has spirits and angels with him continually, and because they are spiritual, they understand spiritually everything that the person understands naturally.

That the Holy Scripture throughout has the Lord as its subject can be seen dimly, and as though through a screen, from the passages presented from the Word in the first section above, nos. `@@@1-6`, and from those we will present now regarding the Lord, showing how often He is called the Lord and God. This may make clear that it is the Lord who spoke through the prophets, in whose books we find everywhere the declarations, “Jehovah spoke, ” “Jehovah said, ” and “the saying of Jehovah.”

ttt[3] That the Lord existed prior to His advent into the world is apparent from the following:

(John the Baptist said of the Lord:) “It is He who, coming after me, is before me, whose shoelace I am not worthy to loosen.... This is He of whom I said, ‘After me comes a Man who was before me, and who was of prior standing to me.’ ” (`John 1bbb27`, `John 1bbbccc30`)

In the book of Revelation:

...they...fell (before the throne on which the Lord sat), saying: “We give You thanks, O Lord God Almighty, who are and who were and who are to come....” (`Revelation 11bbb16-17`)

And in Micah:

You, Bethlehem Ephrathah, though you are little among the thousands of Judah, out of you shall come forth to Me One to be Ruler in Israel, whose goings forth are from of old, from the days of eternity. (`Micah 5bbb2`)

It is apparent in addition from the Lord’s words in the Gospels that He was before Abraham, that He had glory with the Father before the foundation of the world, that He came forth from the Father, and that the Word was from the beginning with God, that God was the Word, and that this became flesh.

That the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, God and the Lord, as well as King, the Anointed of Jehovah, and David, can be seen from what follows next.

ppp9543#pid#38. The Lord is called Jehovah. This is apparent from the following:

...thus said Jehovah, your Creator, O Jacob, and your Maker, O Israel: “...for I have redeemed you.... ...I am Jehovah your God, the Holy One of Israel, your Savior.” (`Isaiah 43bbb1`, `Isaiah 43bbbccc3`)

I am Jehovah, your Holy One, the Creator of Israel, your King. (`Isaiah 43bbb15`)

Thus said Jehovah, the Holy One of Israel, and its Maker.... (`Isaiah 45bbb11`, cf. `Isaiah ccc45bbb15`)

...that all flesh may know that I, Jehovah, am your Savior, and your Redeemer, the Mighty One of Jacob. (`Isaiah 49bbb26`)

...that you may know that I, Jehovah, am your Savior and your Redeemer, the Mighty One of Jacob. (`Isaiah 60bbb16`)

...Jehovah...your Maker from the womb.... (`Isaiah 49bbb5`)

...O Jehovah, my rock, and my Redeemer! (`Psalms 19bbb14`)

Thus said Jehovah, your Maker, and your Former from the womb.... Thus said Jehovah, the King of Israel, and its Redeemer, Jehovah of Hosts.... (`Isaiah 44bbb2`, `Isaiah 44bbbccc6`)

Our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel. (`Isaiah 47bbb4`)

“With everlasting kindness I will have mercy on you.” Thus said Jehovah, your Redeemer. (`Isaiah 54bbb8`)

Their Redeemer is strong; Jehovah of Hosts is His name. (`Jeremiah 50bbb34`)

Jehovah (God) is my rock, my fortress, and...the horn of my salvation..., my Savior.... (`2 Samuel 22bbb2-3`)

...said Jehovah, your Redeemer, the Holy One of Israel.... (`Isaiah 43bbb14`, `Isaiah ccc48bbb17`)

Thus said Jehovah, the Redeemer of Israel, His Holy One...: “Kings shall see....” (`Isaiah 49bbb7`)

I...am Jehovah, and besides Me there is no Savior. (`Isaiah 43bbb11`)

Have not I, Jehovah? And there is no other God besides Me, (and)...a Savior, there is none besides Me. Look to Me, that you may be saved, all you ends of the earth! (`Isaiah 45bbb21-22`)

I am Jehovah your God..., and...there is no Savior besides Me. (`Hosea 13bbb4`)

You have redeemed me, O Jehovah, God of truth. (`Psalms 31bbb5`)

Let Israel hope in Jehovah; for with Jehovah there is mercy, ...with Him is abundant redemption. He shall redeem Israel from all its iniquities. (`Psalms 130bbb7-8`)

...Jehovah of Hosts is His name, and your Redeemer is the Holy One of Israel; He shall be called God of the whole earth. (`Isaiah 54bbb5`)

In these passages Jehovah is called Redeemer and Savior, and because the Lord alone is the Redeemer and Savior, it is the Lord who is meant by Jehovah.

ttt[2] That the Lord is Jehovah, or in other words, that Jehovah is the Lord, is apparent also from the following:

A Rod shall come forth from the stem of Jesse, and an Offshoot out of his roots shall bear fruit. The Spirit of Jehovah shall rest upon Him.... (`Isaiah 11bbb1-2`)

It will be said in that day: “Behold, this is our God; we have waited for Him to save us. This is Jehovah, for whom we have waited; we will rejoice and be glad in His salvation.” (`Isaiah 25bbb9`)

The voice of one crying in the wilderness: “Prepare the way of Jehovah; make smoothe in the desert a highway for our God.... (For) the glory of Jehovah shall be revealed, and all flesh shall see it....” Behold, the Lord Jehovih is coming in strength, and His arm shall rule for Him. (`Isaiah 40bbb3`, `Isaiah 40bbbccc5`, `Isaiah 40bbbccc10`)

I, Jehovah...will...give You as a covenant to the people, as a light to the Gentiles.... I am Jehovah, that is My name; and My glory I will not give to another.... (`Isaiah 42bbb6-8`)

Behold, the days are coming...when I will raise to David a righteous offshoot, (who) shall reign as king and prosper, and execute judgment and righteousness in the earth.... And this is His name by which they will call Him: Jehovah Our Righteousness. (`Jeremiah 23bbb5-6`, cf. `Jeremiah ccc33bbb15-16`)

You, Bethlehem Ephrathah..., out of you shall come forth to Me One to be Ruler in Israel.... He shall stand and give pasture in the strength of Jehovah.... (`Micah 5bbb2`, `Micah 5bbbccc4`)

...unto us a Child is born, unto us a Son is given; the government will be upon His shoulder. And His name will be called...God, Hero, Father of Eternity...., upon the throne of David..., to establish it and found it with judgment and justice, from that time on and even to eternity. (`Isaiah 9bbb6-7`)

Jehovah will go forth and fight against the nations.... And...His feet will stand on the Mount of Olives, which faces Jerusalem.... (`Zechariah 14bbb3-4`)

Lift up your heads, O you gates! And be lifted up, you doors of the world, that the King of glory may come in! Who is this King of glory? Jehovah strong and a hero, Jehovah a hero of war. (`Psalms 24bbb7-10`)

In that day Jehovah of Hosts will become a crown of adornment and a miter of beauty to the remnant of His people. (`Isaiah 28bbb5`)

...I will send you Elijah the prophet before the coming of the great...day of Jehovah. (`Malachi 4bbb5`)

And so on elsewhere in places that mention the great and coming day of Jehovah, such as `Ezekiel 30bbb3`, `Joel 2bbb11`, `Amos 5bbb18`, `Amos 5bbbccc20`, `Zephaniah 1bbb7`, `Zephaniah 1bbbccc14-15`, `Zephaniah 1bbbccc18`.

ppp9542#pid#39. The Lord is called the God of Israel and the God of Jacob. This is apparent from the following:

Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant which Jehovah has made with you....” ...and they saw the God of Israel, under whose feet was as it were a work of sapphire stone, and it was like the essence of heaven.... (`Exodus 24bbb8-10`)

...the multitude marveled when they saw the mute speaking..., the lame walking, and the blind seeing; and they glorified the God of Israel. (`Matthew 15bbb31`)

Blessed be the Lord God of Israel, for He visited and brought deliverance to His people (Israel), when He raised up a horn of our salvation in the house of David.... (`Luke 1bbb68-69`)

I will give you the treasures of darkness and the hidden riches of secret places, that you may know that I, Jehovah, who have called you by your name, am the God of Israel. (`Isaiah 45bbb3`)

...O house of Jacob..., who swear by the name of Jehovah and...of the God of Israel.... For they are called from the holy city, and rely on the God of Israel, Jehovah of Hosts His name. (`Isaiah 48bbb1-2`)

...(Jacob) will see his children..., in his midst they will hallow My name, and hallow the Holy One of Jacob, and fear the God of Israel. (`Isaiah 29bbb23`)

...at the end of days...many people shall come and say, “Come, let us go up to the mountain of Jehovah, to the house of the God of Jacob, who will teach us about His ways, that we may walk in His paths.” (`Isaiah 2bbb2-3`, `Micah 4bbb1-2`)

...that all flesh may know that I am Jehovah, your Savior and your Redeemer, the Mighty One of Jacob. (`Isaiah 49bbb26`)

...I, Jehovah, am your Savior and your Redeemer, the Mighty One of Jacob. (`Isaiah 60bbb16`)

Give birth, O earth, in the presence of the Lord, in the presence of the God of Jacob.... (`Psalms 114bbb7`)

(David) swore to Jehovah, he vowed to the Mighty One of Jacob: “I will not go into the shelter of my house...until I find a place for Jehovah, a dwelling place for the Mighty One of Jacob.” ...we heard of it in Ephrathah (Bethlehem). (`Psalms 132bbb2-3`, `Psalms 132bbbccc5-6`)

Blessed be...the God of Israel.... The whole earth will be filled with His glory. (`Psalms 72bbb18-19`)

And so on elsewhere where the Lord is called the God of Israel, its Redeemer and Savior, as for example in `Luke 1bbb47`, `Isaiah 45bbb15`, `Isaiah ccc54bbb5`, and `Psalms 78bbb35`.

In many other places, too, where He is called simply the God of Israel, as in `Isaiah 17bbb6`, `Isaiah ccc21bbb10`, `Isaiah 21bbbccc17`, `Isaiah ccc24bbb15`, `Isaiah ccc29bbb23`; `Jeremiah 7bbb3`, `Jeremiah ccc9bbb15`, `Jeremiah ccc11bbb3`, `Jeremiah ccc13bbb12`, `Jeremiah ccc16bbb9`, `Jeremiah ccc19bbb3`, `Jeremiah 19bbbccc15`, `Jeremiah ccc23bbb2`, `Jeremiah ccc24bbb5`, `Jeremiah ccc25bbb15`, `Jeremiah 25bbbccc27`, `Jeremiah ccc29bbb4`, `Jeremiah 29bbbccc8`, `Jeremiah 29bbbccc21`, `Jeremiah 29bbbccc25`, `Jeremiah ccc30bbb2`, `Jeremiah ccc31bbb23`, `Jeremiah ccc32bbb14-15`, `Jeremiah 32bbbccc36`, `Jeremiah ccc33bbb4`, `Jeremiah ccc34bbb2`, `Jeremiah 34bbbccc13`, `Jeremiah ccc35bbb13`, `Jeremiah 35bbbccc17-19`, `Jeremiah ccc37bbb7`, `Jeremiah ccc38bbb17`, `Jeremiah ccc39bbb16`, `Jeremiah ccc42bbb9`, `Jeremiah 42bbbccc15`, `Jeremiah 42bbbccc18`, `Jeremiah ccc43bbb10`, `Jeremiah ccc44bbb2`, `Jeremiah 44bbbccc7`, `Jeremiah 44bbbccc11`, `Jeremiah 44bbbccc25`, `Jeremiah ccc48bbb1`, `Jeremiah ccc50bbb18`, `Jeremiah ccc51bbb33`; `Ezekiel 8bbb4`, `Ezekiel ccc9bbb3`, `Ezekiel ccc10bbb19-20`, `Ezekiel ccc11bbb22`, `Ezekiel ccc43bbb2`, `Ezekiel ccc44bbb2`; `Zephaniah 2bbb9`; `Psalms 41bbb13`, `Psalms ccc59bbb5`, `Psalms ccc68bbb8`.

ppp9541#pid#40. The Lord is called the Holy One of Israel. This is apparent from the following:

The angel...said to (Mary), “...the Holy One who is to be born of you will be called the Son of God.” (`Luke 1bbb35`)

I saw in the visions...., and there was a watcher, a Holy One, coming down from heaven. (`Daniel 4bbb13`, cf. `Daniel ccc4bbb23`)

God will come from Teman, and the Holy One from Mount Paran. (`Habakkuk 3bbb3`)

I am Jehovah, your Holy One, the Creator of Israel.... (`Isaiah 43bbb15`)

Thus said Jehovah, the Holy One of Israel, and its Maker.... (`Isaiah 45bbb11`)

Thus said Jehovah, the Redeemer of Israel, its Holy One.... (`Isaiah 49bbb7`)

...I am Jehovah your God, the Holy One of Israel, your Savior. (`Isaiah 43bbb3`)

As for our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel. (`Isaiah 47bbb4`)

...said Jehovah, your Redeemer, the Holy One of Israel.... (`Isaiah 43bbb14`, `Isaiah ccc48bbb17`)

...Jehovah of Hosts is His name, and your Redeemer is the Holy One of Israel. (`Isaiah 54bbb5`)

...they tempted God, and...the Holy One of Israel. (`Psalms 78bbb41`)

They have forsaken Jehovah, (and) they have provoked the Holy One of Israel.... (`Isaiah 1bbb4`)

(They said,) “...cause the Holy One of Israel to cease from before us.” Therefore thus said the Holy One of Israel.... (`Isaiah 30bbb11-12`)

...who say, “Let Him...hasten His work, that we may see it; and let the counsel of the Holy One of Israel draw near and come.... (`Isaiah 5bbb19`)

...in that day...they will rely on Jehovah, the Holy One of Israel, in truth. (`Isaiah 10bbb20`)

Cry out and shout, O daughter of Zion, for great is the Holy One of Israel in your midst! (`Isaiah 12bbb6`)

...the word of...the God of Israel, “In that day a person will look to his Maker, and his eyes will turn their sight to the Holy One of Israel.” (`Isaiah 17bbb6-7`)

The meek shall increase their joy in Jehovah, and the poor among men shall rejoice in the Holy One of Israel. (`Isaiah 29bbb19`, cf. `Isaiah ccc41bbb16`)

...nations...shall run to you, because of Jehovah your God, and because of the Holy One of Israel.... (`Isaiah 55bbb5`)

...the islands shall trust in Me..., to bring your sons from afar...to the name of Jehovah (of Hosts) and to the Holy One of Israel.... (`Isaiah 60bbb9`)

...their land was filled with guilt against the Holy One of Israel. (`Jeremiah 51bbb5`)

...she has behaved insolently against Jehovah, against the Holy One of Israel. (`Jeremiah 50bbb29`)

And so on many times elsewhere.

The Holy One of Israel means the Lord in respect to His Divine humanity, for the Angel Gabriel said to Mary, “the Holy One who is to be born of you will be called the Son of God” (`Luke 1bbb35`).

Even though they are named separately, Jehovah and the Holy One of Israel are one and the same, as can be seen from the passages cited here which say that Jehovah is the Holy One of Israel.

ppp9540#pid#41. The Lord is called Lord and God. This is apparent from so many passages that if I were to cite them, they would fill pages. Let the following few passages suffice:

In John, when the Lord told Thomas to look at His hands and touch His side, Thomas said, “My Lord and my God!” (`John 20bbb27-28`)

In Psalms:

They remembered that God was their rock, and the Most High God their Redeemer. (`Psalms 78bbb35`)

And in Isaiah:

...Jehovah of Hosts is His name, and your Redeemer is the Holy One of Israel. God of the whole earth shall He be called. (`Isaiah 54bbb5`)

The same is also apparent from the fact that people worshiped Him and fell on their faces before Him (`Matthew 9bbb18`, `Matthew ccc14bbb33`, `Matthew ccc15bbb25`, `Matthew ccc28bbb9`; `Mark 1bbb40`, `Mark ccc5bbb22`, `Mark ccc7bbb25`, `Mark ccc10bbb17`; `Luke 17bbb15-16`; `John 9bbb38`).

Moreover in Psalms:

...we heard of it in Ephrathah.... Let us go into His dwelling place (and) bow ourselves at His footstool. (`Psalms 132bbb6-7`)

So, too, in heaven, as depicted in the book of Revelation:

...I was in the spirit; and behold, a throne set in heaven, and One sitting on the throne...like a jasper and a sardius stone...; and there was a rainbow around the throne, in appearance like an emerald.... (And) the twenty-four elders fell down before Him who sat on the throne and worshiped Him who lives forever and ever, and cast their crowns before the throne.... (`Revelation 4bbb2-3`, `Revelation 4bbbccc10`)

And in another place:

I saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed with seven seals.... And no one...was able to open...it. Then one of the elders said..., “...Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the book and to loose its seven seals.” And I (saw) in the midst of the throne...a Lamb standing.... He came and took the book.... (And they) fell down before the Lamb..., and worshiped Him who lives forever and ever. (`Revelation 5bbb1`, `Revelation 5bbbccc3`, `Revelation 5bbbccc5-8`, `Revelation 5bbbccc14`)

ppp9539#pid#42. The Lord is called King and the Anointed. That is because He was the Messiah or Christ, and Messiah or Christ means King and Anointed. The Lord is accordingly also meant by King in the Word. He is by the same token meant by David, who was king over Judah and Israel.

That the Lord is called King and the Anointed of Jehovah is apparent from many passages in the Word. We are told, therefore, in the book of Revelation:

...the Lamb will overcome them, for He is Lord of lords and King of kings. (`Revelation 17bbb14`)

And in another place:

(He who sat on the white horse had) on His garment...a name written: “King of kings and Lord of lords.” (`Revelation 19bbb16`)

It is because the Lord is called King that heaven and the church are called His kingdom, and that His advent into the world is called the Gospel of the Kingdom.

That heaven and the church are called His kingdom may be seen in `Matthew 12bbb28`, `Matthew ccc16bbb28`; `Mark 1bbb14-15`, `Mark ccc9bbb1`, `Mark ccc15bbb43`; `Luke 1bbb33`, `Luke ccc4bbb43`, `Luke ccc8bbb1`, `Luke 8bbbccc10`, `Luke ccc9bbb2`, `Luke 9bbbccc11`, `Luke 9bbbccc60`, `Luke ccc10bbb11`, `Luke ccc16bbb16`, `Luke ccc19bbb11`, `Luke ccc21bbb31`, `Luke ccc22bbb18`, `Luke ccc23bbb51`.

And in Daniel:

...God...will cause to rise a kingdom which shall never be destroyed...; it shall break in pieces and consume all (other) kingdoms, while it shall stand forever. (`Daniel 2bbb44`)

Again in Daniel:

I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! ...Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should worship Him. His dominion is an everlasting dominion..., and His kingdom the one which shall not be destroyed. (`Daniel 7bbb13-14`, cf. `Daniel ccc7bbb27`)

That His advent is called the Gospel of the Kingdom may be seen in `Matthew 4bbb23`, `Matthew ccc9bbb35`, `Matthew ccc24bbb14`.

ppp9538#pid#43. The Lord is called David. This is apparent from the following:

...in that day...they shall serve Jehovah their God, and David their king, whom I will raise up for them. (`Jeremiah 30bbb8-9`)

Afterward the children of Israel shall return and seek Jehovah their God and David their king, and they shall come with reverence to Jehovah and to His goodness at the end of days. (`Hosea 3bbb5`)

I will raise up one shepherd over them, and he shall give them pasture — My servant David. He shall give them pasture and become their shepherd. And I, Jehovah, will become their God, and...David a prince among them. (`Ezekiel 34bbb23-24`)

...that they may become My people, and I become their God. David My servant shall be king over them, that they may all have one shepherd.... Then they shall dwell upon the land..., they, their children, and their children’s children, even to eternity; and...David shall be their prince to eternity. Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant.... (`Ezekiel 37bbb23-26`)

I will make an everlasting covenant with you — the sure mercies of David. Indeed I have given him as a witness to the people, a prince and a lawgiver for the nations. (`Isaiah 55bbb3-4`)

On that day I will raise up the tabernacle of David, which has fallen down, and close up its fractures; I will restore its ruins, and rebuild it as in the days of old. (`Amos 9bbb11`)

...the house of David shall be like God, like an angel of Jehovah before them. (`Zechariah 12bbb8`)

In that day a fountain shall be opened for the house of David.... (`Zechariah 13bbb1`)

ppp9537#pid#44. Someone who knows that the Lord is meant by David can see why David so many times in his Psalms wrote about the Lord when writing about himself, as in `Psalms 89bbb0`, where we find the following:

I have made a covenant with My chosen, I have sworn to My servant David: “Your seed I will firmly establish even to eternity, and build up your throne to all generations....”

And the heavens will praise Your wonders..., Your truth also in the assembly of the saints....

Then You spoke in a vision to Your holy one, and said: “I have given help to one who is mighty; I have exalted one chosen from the people. I have found My servant David; with My holy oil I have anointed him, with whom My hand shall be firm; Also My arm shall strengthen him....

“My truth and My mercy shall be with him, and in My name his horn shall be exalted. Also I will set his hand on the sea, and his right hand on the rivers. He shall call to Me, ‘You are my Father, My God, and the rock of my salvation.’ Also I will make him My firstborn, the highest of the kings of the earth.... My covenant shall stand firm with him. His seed also I will make to endure to eternity, and his throne as the days of heaven....

“Once have I sworn by My holiness, I will not lie to David. His seed shall endure forever, and His throne as the sun before Me; like the moon it shall remain fixed to eternity, and be a faithful witness in the clouds.” (`Psalms 89bbb3-5`, `Psalms 89bbbccc19-21`, `Psalms 89bbbccc24-29`, `Psalms 89bbbccc35-37`)

And the like also in other Psalms, as in `Psalms 45bbb1-17`, `Psalms ccc122bbb4-5`, `Psalms ccc132bbb8-18`.

ppp9536#pid#45. There Is One God, and the Lord Is That God

From the abundance of passages presented from the Word in the preceding section, it can be seen that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, the Lord and God, as well as King, the Anointed, and David. And it can be seen from those passages — though so far as through a veil — that the Lord is God Himself, the origin and subject of the Word.

But even though people throughout the world know that there is one God, and no one possessed of sound reason denies it, it accordingly remains now to confirm it from the Word, and also that the Lord is that God.

ttt[2] 1. That there is one God. This is confirmed by the following passages from the Word:

Jesus (said), “The first of all the commandments is: ‘Hear, O Israel, the Lord our God is one Lord. (Therefore) you shall love the Lord your God with all your heart, and with all your soul....’ ” (`Mark 12bbb29-30`)

Hear, O Israel: Jehovah our God is one Jehovah! You shall love Jehovah your God with all your heart and with all your soul.... (`Deuteronomy 6bbb4-5`)

...one came to (Jesus) and said, “Good Teacher, what good thing must I do to have eternal life?” (Jesus) said to him, “Why do you call Me good? No one is good but One — God.” (`Matthew 19bbb16-17`)

...that all the kingdoms of the earth may know that You alone are Jehovah. (`Isaiah 37bbb20`)

I am Jehovah, and there is no other; there is no God besides Me.... ...that they may know from the rising of the sun and its setting that there is (no God) besides Me. I am Jehovah, and there is no other. (`Isaiah 45bbb5-6`)

O Jehovah of Hosts, God of Israel, who dwells between the cherubim, You alone are God over all the kingdoms of the earth. (`Isaiah 37bbb16`)

Is there a God besides Me? (And) a Rock? I know not one. (`Isaiah 44bbb8`)

...who is God, except Jehovah? And what rock is there, except our God? (`Psalms 18bbb31`)

ttt[3] 2. That the Lord is that God. This is confirmed by the following passages from the Word:

“Surely God is in you, and there is no other, no other God.” Truly You are God, who are hidden, O God of Israel, the Savior! (`Isaiah 45bbb14-15`)

Have not I, Jehovah? And there is no other God besides Me, a just God, and there is no Savior besides Me. Look to Me to be saved, all you ends of the earth! For I am God, and there is no other. (`Isaiah 45bbb21-22`)

I...am Jehovah, and besides Me there is no savior. (`Isaiah 43bbb11`)

I am Jehovah your God..., and you shall acknowledge no God but Me, and no savior but Me. (`Hosea 13bbb4`)

Thus said Jehovah, the King of Israel, and its Redeemer, Jehovah of Hosts: “I am the First and I am the Last, and besides Me there is no God.” (`Isaiah 44bbb6`)

...Jehovah of Hosts is His name, and your Redeemer is the Holy One of Israel. God of the whole earth shall He be called. (`Isaiah 54bbb5`)

In that day...Jehovah shall become King over all the earth. In that day there shall be one Jehovah, and His name one. (`Zechariah 14bbb8-9`)

Because the Lord alone is the Savior and Redeemer, and because we are told that Jehovah is the Savior and Redeemer, and none but Him, it follows that the one God is no other than the Lord.

ppp9535#pid#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 28bbb18-20`)

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.

ttt[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.

ttt[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.)

ttt[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.

ttt[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.

ttt[6] That the Lord alone is meant by the Father, Son and Holy Spirit in `Matthew 28bbb19` 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.

ttt[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.

ppp9534#pid#47. Spirit means a person’s life. This can be seen from everyday speech, in which a person is said to yield up the spirit when he dies. Consequently spirit in this sense means the life in respiration. The word “spirit” is also derived from the Latin verb “to respire.” So it is that in Hebrew there is one word for spirit and wind.

There are two wellsprings of life in a person. One is the motion of the heart, and the other the respiration of the lungs. The life springing from the respiration of the lungs is properly meant by spirit, and also by the soul. That these operate in concert with a person’s thinking in accord with his intellect, but that life springing from the motion of the heart operates in a person in concert with his will’s love — this will be seen in its right place.

ttt[2] That a person’s life is meant by spirit in the Word is clear from the following:

You gather their spirit, they die, and return to...dust. (`Psalms 104bbb29`)

He remembered that they were flesh, spirit that passes away and does not come again. (`Psalms 78bbb39`)

When his spirit departs, he will return to (the) earth. (`Psalms 146bbb4`)

Hezekiah lamented that the life of his spirit would depart (`Isaiah 38bbb16`).

...the spirit of Jacob...revived. (`Genesis 45bbb27`)

...his molded image is a lie, and there is no spirit in (it). (`Jeremiah 51bbb17`)

...said the Lord Jehovih to the (dry) bones: “...I will put spirit in you, that you may live....” “...Come from the four winds, O spirit, and breathe into these slain, that they may live.” ...and spirit came into them, and they lived again.... (`Ezekiel 37bbb5-6`, `Ezekiel 37bbbccc9-10`)

(Jesus) took (the daughter) by the hand...and her spirit returned, and she arose immediately. (`Luke 8bbb54-55`)

ppp9533#pid#48. Because a person’s life varies in accordance with his state, therefore by spirit is meant the varying life’s affection in a person. For example:

1. The life of wisdom:

(Bezalel was filled) with the spirit of wisdom, understanding, and knowledge.... (`Exodus 31bbb3`).

You shall speak to all the wise of heart, whom I have filled with the spirit of wisdom.... (`Exodus 28bbb3`)

Joshua was filled with the spirit of wisdom (`Deuteronomy 34bbb9`). 

Nebuchadnezzar said of Daniel that an excellent spirit, of knowledge, understanding and wisdom was found in him (`Daniel 5bbb12`, `Daniel 5bbbccc14`).

The erring in spirit will know understanding.... (`Isaiah 29bbb24`)

ttt[2] 2. The arousal of life:

Jehovah has stirred up the spirit of the kings of the Medes. (`Jeremiah 51bbb11`)

Jehovah stirred up the spirit of Zerubbabel...and the spirit of all the remnant of the people. (`Haggai 1bbb14`)

...I am putting (into the king of Assyria) a spirit..., that he may hear a rumor and return to his own land. (`Isaiah 37bbb7`)

...Jehovah...hardened (the) spirit (of the king of Sihon).... (`Deuteronomy 2bbb30`)

What has come up upon your spirit shall never be.... (`Ezekiel 20bbb32`)

ttt[3] 3. Liberty of life: The four creatures, which were cherubim, seen by the prophet went “wherever they had a spirit to go” (`Ezekiel 1bbb12`, `Ezekiel 1bbbccc20`).

ttt[4] 4. Life in a state of fear, distress, and anger:

...that every heart may melt, and all hands be feeble, and every spirit shrink.... (`Ezekiel 21bbb7`)

...my spirit was faint within me, my heart within me is stunned.... (`Psalms 143bbb4`, cf. `Psalms ccc142bbb3`)

My spirit has been consumed! (`Psalms 143bbb7`)

As for me, Daniel, my spirit grieved.... (`Daniel 7bbb15`)

(Pharaoh’s) spirit was troubled. (`Genesis 41bbb8`)

(Nebuchadnezzar said,) “...my spirit is troubled....” (`Daniel 2bbb3`)

I went bitterly in the wrath of my spirit. (`Ezekiel 3bbb14`)

ttt[5] 5. Life in a state of various evil affections:

“...provided there is no deceit in his spirit.” (`Psalms 32bbb2`)

Jehovah has mingled a spirit of perversity in her midst. (`Isaiah 19bbb14`)

...said (He)...to the foolish prophets, who follow their own spirit.... (`Ezekiel 13bbb3`)

The prophet is a fool, the man of the spirit is insane. (`Hosea 9bbb7`)

Be observant by your spirit, and do not deal treacherously. (`Malachi 2bbb16`)

...the spirit of harlotry has caused them to stray.... (`Hosea 4bbb12`)

...a spirit of harlotry is in their midst.... (`Hosea 5bbb4`)

When a spirit of jealousy comes upon him.... (`Numbers 5bbb14`)

...a man who is a wanderer in spirit, and he prattles falsehood.... (`Micah 2bbb11`)

...a generation...whose spirit was not steadfast with God. (`Psalms 78bbb8`)

...poured out on (them) a spirit of drowsiness.... (`Isaiah 29bbb10`)

Conceive chaff, bring forth stubble; as for your spirit, fire shall shall devour you. (`Isaiah 33bbb11`)

ttt[6] 6. Hellish life:

I will...cause...the unclean spirit to depart from the land. (`Zechariah 13bbb2`)

When an unclean spirit goes out of a man, he goes through dry places.... And then he...attaches to himself seven worse spirits than himself, and they enter and dwell there. (`Matthew 12bbb43-45`)

...Babylon...has become a dwelling place of...a foul spirit.... (`Revelation 18bbb2`)

ttt[7] 7. In addition, the spirits of hell themselves who torment mankind: `Matthew 8bbb16`, `Matthew ccc10bbb1`, `Matthew ccc12bbb43-45`; `Mark 1bbb23-27`, `Mark ccc9bbb17-29`; `Luke 4bbb33`, `Luke 4bbbccc36`, `Luke ccc6bbb17-18`, `Luke ccc7bbb21`, `Luke ccc8bbb2`, `Luke 8bbbccc29`, `Luke ccc9bbb39`, `Luke 9bbbccc42`, `Luke 9bbbccc55`, `Luke ccc11bbb24-26`, `Luke ccc13bbb11`; `Revelation 13bbb15`, `Revelation ccc16bbb13-14`.

ppp9532#pid#49. Spirit means the life of a regenerate person, the life called spiritual life:

Jesus (said), “...unless one is born of water and the spirit, he cannot enter the kingdom of God. (`John 3bbb5`)

I will give you a new heart and...a new spirit.... I will put My Spirit within you and cause you to walk in My statutes.... (`Ezekiel 36bbb26-27`)

(On giving a new) heart and...a new spirit.... (`Ezekiel 11bbb19`)

Create in me a clean heart, O God, and renew a steadfast spirit within me.... Restore to me the joy of Your salvation, and let a willing spirit uphold me. (`Psalms 51bbb10-12`)

...make yourselves a new heart and a new spirit. Why should you die, O house of Israel? (Ezekel `Ezekiel ccc18bbb31`)

You send forth Your Spirit, they are created; and You renew the face of the earth. (`Psalms 104bbb30`)

...the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth. (`John 4bbb23`)

(Jehovah God) gives breath to the people..., and spirit to those who walk on [the earth]. (`Isaiah 42bbb5`)

(Jehovah) forms the spirit of man within him. (`Zechariah 12bbb1`)

With my soul I have awaited You in the night..., with my spirit within me I have awaited You in the morning. (`Isaiah 26bbb9`)

In that day Jehovah...will be for a spirit of judgment to him who sits in judgment.... (`Isaiah 28bbb5-6`)

My spirit has rejoiced over God my Savior. (`Luke 1bbb47`)

...they have given my spirit rest in the north country. (`Zechariah 6bbb8`)

Into Your hand I commit my spirit; You have redeemed me.... (`Psalms 31bbb5`)

Did He not make them one, and the rest who had spirit [i.e., breath ]? (`Malachi 2bbb15`)

After three and a half days the spirit of life [i.e., the breath of life ] from God entered (the two witnesses slain by the beast). (`Revelation 11bbb11`)

(I, Jehovah,) the former of mountains, and the creator of spirit [i.e., the wind ].... (`Amos 4bbb13`)

O God, the God of the spirits as regards all flesh.... (`Numbers 16bbb22`, cf. `Numbers ccc27bbb16`)

I will pour out on the house of David and on the inhabitant of Jerusalem a spirit (from on high).... (`Zechariah 12bbb10`)

...until He has poured out upon us a spirit from on high.... (`Isaiah 32bbb15`)

...I will pour out water on the thirsty, and streams on dry ground; I will pour out My Spirit on your posterity.... (`Isaiah 44bbb3`)

...I will pour out My Spirit on all flesh.... Also on My menservants and maidservants in those days I will pour out My Spirit. (`Joel 2bbb28-29`)

To pour out the spirit means to regenerate. The same is meant by giving a new heart and a new spirit.

ttt[2] Spirit means the spiritual life in people who are in a state of humility:

I dwell in...a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite. (`Isaiah 57bbb15`)

The sacrifices of God are a broken spirit; a broken and a contrite heart God does not spurn. (`Psalms 51bbb17`)

(He will) give them...the oil of joy instead of mourning, and a cloak of praise instead of a shrunken spirit. (`Isaiah 61bbb3`)

...a woman forsaken and afflicted in spirit.... (`Isaiah 54bbb6`)

Blessed are the poor in spirit, for theirs is the kingdom of heaven. (`Matthew 5bbb3`)

ppp9531#pid#50. Whenever the term spirit is applied to the Lord, it means His Divine life, thus the Lord Himself. This is clear from the following:

...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 3bbb34-35`)

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 11bbb1-2`)

I have put My Spirit upon Him; He will bring judgment to the nations. (`Isaiah 42bbb1`)

...he will come like a narrow stream; the Spirit of Jehovah will put a sign on him; then the Redeemer will come to Zion.... (`Isaiah 59bbb19-20`)

The Spirit of the Lord Jehovih is upon Me; ...Jehovah has anointed Me to preach the Gospel to the poor. (`Isaiah 61bbb1`, cf. `Luke 4bbb18`)

...Jesus, knowing in His spirit that they thought thus within themselves.... (`Mark 2bbb8`)

...Jesus rejoiced in (His) spirit and said.... (`Luke 10bbb21`)

...Jesus...was troubled in (His) spirit.... (`John 13bbb21`)

(Jesus,) sighing in (His) spirit.... (`Mark 8bbb12`)

ttt[2] Spirit stands for Jehovah Himself, or the Lord:

God is a Spirit.... (`John 4bbb24`)

Who has directed the Spirit of Jehovah, or what man that of His counsel? (`Isaiah 40bbb13`)

(The Spirit of Jehovah) led them by the...hand of Moses.... (`Isaiah 63bbb12`, `Isaiah 63bbbccc14`)

Where shall I go from Your Spirit? Or where shall I flee.... (`Psalms 139bbb7`)

(Jehovah said,) “Not by might..., but by My Spirit (he shall act).” (`Zechariah 4bbb6`)

They...provoked the Spirit of His holiness; therefore He turned against them as an enemy.... (`Isaiah 63bbb10`, cf. `Psalms 106bbb33`)

My Spirit shall not indict mankind forever, for they are flesh. (`Genesis 6bbb3`)

...I will not contend forever..., for the Spirit would fail before Me.... (`Isaiah 57bbb16`)

...blasphemy against the (Holy) Spirit will not be forgiven..., but whoever speaks a word against the Son of Man, it will be forgiven him. (`Matthew 12bbb31-32`, cf. `Mark 3bbb28-30`, `Luke 12bbb10`)

Blasphemy against the Holy Spirit is blasphemy against the Lord’s Divinity. But a word against the Son of man is something said against the Word, by interpreting its meaning wrongly. For the Son of man is the Lord in relation to the Word, as we have shown above.

ppp9530#pid#51. Whenever the term spirit is applied to the Lord, it means in particular the life of His wisdom, which is Divine truth:

...I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Counselor will not come to you; but if I go away, I will send Him to you. (`John 16bbb7`)

...when He, the Spirit of truth, has come, He will guide you into all truth; ...He will not speak on His own, but whatever He hears He will speak. (`John 16bbb13`)

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 16bbb14-15`)

I will ask the Father to give you another Counselor..., the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. I will not leave you orphans; I will come to you.... ...you will see Me. (`John 14bbb16-19`, cf. `John ccc14bbb26`, `John 14bbbccc28`)

...when the Counselor comes, whom I shall send to you from the Father, the Spirit of truth..., He will testify of Me. (`John 15bbb26`)

...Jesus...cried out, saying, “If anyone thirsts, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, out of his belly will flow rivers of living water.” This He said concerning the Spirit, whom those believing in Him would receive; ...the Holy Spirit did not yet exist, because Jesus was not yet glorified. (`John 7bbb37-39`)

(Jesus) breathed on (His disciples) and said..., “Receive the Holy Spirit.” (`John 20bbb22`)

ttt[2] By the Counselor, the Spirit of truth, and the Holy Spirit, the Lord meant Himself, and this is apparent from the Lord’s saying that the world did not yet know the Counselor or Spirit of truth; for people did not as yet know the Lord. Moreover, when He said that He would send Him, He added, “I will not leave you orphans; I will come to you, “ and “you will see Me” (`John 14bbb16-19`, `John 14bbbccc26`, `John 14bbbccc28`). At another time, too, He said, “Lo, I am with you always, even to the end of the age” (`Matthew 28bbb20`). And when Thomas said, “We do not know where You are going, ” Jesus said, “I am the way and the truth” (`John 14bbb5-6`).

ttt[3] Because the Spirit of truth, or Holy Spirit, is the same as the Lord, who is truth itself, therefore we are also told, “The Holy Spirit did not yet exist, because Jesus was not yet glorified” (`John 7bbb39`). For after the Lord’s glorification or complete union with the Father, which was achieved by His suffering of the cross, the Lord was then Divine wisdom itself and Divine truth itself, thus the Holy Spirit.

The Lord breathed on His disciples and said, “Receive the Holy Spirit, ” because respiration in heaven is dependent wholly on the Lord. For angels breathe and their hearts beat just as in the case of people. Their respiration accords with their reception of Divine wisdom from the Lord, and the beating of their hearts or pulse accords with their reception of Divine love from the Lord. The reality of this will be seen in its own place.

ttt[4] That the Holy Spirit is Divine truth received from the Lord is still more apparent from the following passages:

When they deliver you to the synagogues..., do not worry about...what you will say. ...the Holy Spirit will teach you in that very hour what you should say. (`Luke 12bbb11-12`, cf. `Luke ccc21bbb14`, `Mark 13bbb11`, `Mark 13bbbccc12`)

...said Jehovah, “...My Spirit which is upon you, and My words which I have put in your mouth, shall not depart from your mouth....” (`Isaiah 59bbb21`)

There shall come forth a Rod from the stem of Jesse.... He shall strike the earth with the rod of His mouth, and with the spirit [i.e., breath ] of His lips He shall slay the impious. Truth shall be the girdle of His loins.... (`Isaiah 11bbb1`, `Isaiah 11bbbccc4-5`)

...with His mouth He commanded, and His Spirit gathered them. (`Isaiah 34bbb16`)

...those who worship (God) must worship in spirit and truth. (`John 4bbb24`)

It is the spirit that gives life; the flesh profits nothing. The words that I speak to you are spirit and...life. (`John 6bbb63`)

(John said,) “I...baptize you with water for repentance, but He who is coming after me...will baptize you with the Holy Spirit and fire.” (`Matthew 3bbb11`, cf. `Mark 1bbb8`, `Luke 3bbb16`)

To baptize with the Holy Spirit and fire means to regenerate by means of the Divine truth that is a property of faith and the Divine goodness that is a property of love.

When (Jesus) was baptized..., the heavens were opened..., and He saw the (Holy) Spirit...descending like a dove.... (`Matthew 3bbb16`, cf. `Mark 1bbb10`, `Luke 3bbb21-22`, `John 1bbb32-33`)

The dove represents purification and regeneration by means of Divine truth.

ttt[5] Since the Holy Spirit, when applied to the Lord, means His Divine life, thus Himself, and in particular the life of His wisdom, which we call Divine truth, therefore the spirit spoken of by the Prophets — which is also called the Holy Spirit — means Divine truth received from the Lord. Such is the case in the following passages:

...the Spirit said to the churches.... (`Revelation 2bbb7`, `Revelation 2bbbccc11`, `Revelation 2bbbccc29`, `Revelation ccc3bbb1`, `Revelation 3bbbccc3`, `Revelation 3bbbccc6`, `Revelation 3bbbccc13`, `Revelation 3bbbccc22`)

...(the) seven lamps of fire burning before the throne...are the seven spirits of God. (`Revelation 4bbb5`)

...in the midst of the elders, a Lamb standing..., having...seven eyes, which are the seven spirits of God sent out into all the earth. (`Revelation 5bbb6`)

The lamps of fire and the Lord’s eyes symbolize Divine truths, and the number seven symbolizes holiness.

...said the Spirit, “that they may rest from their labors....” (`Revelation 14bbb13`)

The spirit and the bride say, “Come!” (`Revelation 22bbb17`)

They made their hearts adamant, so as not to hear the law or the words which Jehovah...sent by His Spirit through the...prophets. (`Zechariah 7bbb12`)

The spirit of Elijah came over Elisha. (`2 Kings 2bbb15`)

(John went) before...in the spirit and power of Elijah.... (`Luke 1bbb17`)

Elizabeth was filled with the Holy Spirit (and prophesied). (`Luke 1bbb41-45`)

Zacharias...was filled with the Holy Spirit and prophesied.... (`Luke 1bbb67`)

...David...said by the Holy Spirit: “The Lord said to my Lord, ‘Sit at My right....’ ” (`Mark 12bbb36`)

...the testimony of Jesus is the spirit of prophecy. (`Revelation 19bbb10`)

Now because the Holy Spirit in particular means the Lord in relation to Divine wisdom, and so in relation to Divine truth, it is apparent why it is said of the Holy Spirit that it enlightens, teaches, and inspires.

ppp9529#pid#52. Jehovah Himself, that is, the Lord, spoke the Word through the prophets. Regarding the prophets, we read that they were in a state of vision, and that Jehovah spoke with them.

When they were in a state of vision, they were not present in their body, but in their spirit, and in that state they saw things of the kind found in heaven. But when Jehovah spoke with them, they were then present in their body and heard Jehovah speaking.

These two states experienced by the prophets must be clearly distinguished. In a state of vision the eyes of their spirit were open and the eyes of their body closed; and they then seemed to themselves to be conveyed from place to place, their body not moving from where it was.

Ezekiel, Zechariah, and Daniel were at times in this state, and so was John when he was writing the book of Revelation. We are also told then that they were in a state of vision or in the spirit. Ezekiel, indeed, says:

The spirit took me up and returned me in a vision (of God) by the Spirit of God into Chaldea, to those in captivity. (So) the vision that I had seen went up from me. (`Ezekiel 11bbb24`, cf. `Ezekiel ccc11bbb1`)

He says that the spirit lifted him up, and that he heard behind him an earthquake, and other things (`Ezekiel 3bbb12`, `Ezekiel 3bbbccc14`). Also that the spirit lifted him up between the earth and heaven, and brought him in the visions of God to Jerusalem, where he saw abominations (`Ezekiel 8bbb3`ff.).

It was in a vision of God, or in the spirit, therefore, that he saw four living creatures, which were cherubim (`Ezekiel 1bbb0`,`Ezekiel ccc10bbb0`). And also a new earth and a new temple, and an angel measuring them (as described in chapters 40-48). He says that he was then in the visions of God (`Ezekiel 40bbb2`), and that the spirit then lifted him up (`Ezekiel 43bbb5`).

The same experience befell Zechariah when he saw a man riding among the myrtle trees (`Zechariah 1bbb8`ff.); when he saw four horns, and then a man with a measuring line in his hand (`Zechariah 1bbb18`, `Zechariah ccc2bbb1`ff.); when he saw Joshua the high priest (`Zechariah 3bbb1`ff.); when he saw a lampstand and two olive trees (`Zechariah 4bbb1`ff.); when he saw a flying scroll and an ephah (`Zechariah 5bbb1`, `Zechariah 5bbbccc6`); and when he saw four chariots coming from between two mountains, and the horses (`Zechariah 6bbb1`ff.).

Daniel was in the same state when he saw four beasts coming up from the sea (`Daniel 7bbb3`), and when he saw battles of the ram and the male goat (`Daniel 8bbb1`ff.). We read that he saw these things in a state of vision (`Daniel 7bbb1-2`, `Daniel 7bbbccc7`, `Daniel 7bbbccc13`, `Daniel ccc8bbb2`, `Daniel ccc10bbb1`, `Daniel 10bbbccc7-8`); and that the angel Gabriel appeared to him in a vision and spoke with him (`Daniel 9bbb21-22`).

The same experience befell John when he was writing the book of Revelation, who says that he was in the spirit on the Lord’s day (`Revelation 1bbb10`); that he was carried away in the spirit into the wilderness (`Revelation 17bbb3`), and in the spirit onto a high mountain (`Revelation 21bbb10`); that in a vision he saw horses (`Revelation 9bbb17`). And elsewhere that he saw the things he described, thus seeing them in the spirit or in a vision (`Revelation 1bbb12`, `Revelation ccc4bbb1`, `Revelation ccc5bbb1`, `Revelation ccc6bbb1`, and so on in each of the following chapters).

ppp9528#pid#53. As regards the Word itself, the prophets do not say that they spoke it by virtue of the Holy Spirit, but that they spoke it from Jehovah, Jehovah of Hosts, and the Lord Jehovih. For we read, “the word came to me from Jehovah, ” “Jehovah spoke to me, ” and most often, “Jehovah said, ” or “the word of Jehovah.” And because the Lord is Jehovah, as we have shown above, therefore all of the Word was spoken by Him.

That no one may doubt this to be the case, I wish to cite only passages from Jeremiah which say “the word came to me from Jehovah, ” “Jehovah spoke to me, ” “Jehovah said, ” or “the word of Jehovah.” See, for example, the following in Jeremiah: `Jeremiah ccc1bbb4`, `Jeremiah 1bbbccc7`, `Jeremiah 1bbbccc11-14`, `Jeremiah 1bbbccc19`; `Jeremiah ccc2bbb1-5`, `Jeremiah 2bbbccc9`, `Jeremiah 2bbbccc19`, `Jeremiah 2bbbccc22`, `Jeremiah 2bbbccc29`, `Jeremiah 2bbbccc31`; `Jeremiah ccc3bbb1`, `Jeremiah 3bbbccc6`, `Jeremiah 3bbbccc10`, `Jeremiah 3bbbccc12`, `Jeremiah 3bbbccc14`, `Jeremiah 3bbbccc16`; `Jeremiah ccc4bbb1`, `Jeremiah 4bbbccc3`, `Jeremiah 4bbbccc9`, `Jeremiah 4bbbccc17`, `Jeremiah 4bbbccc27`; `Jeremiah ccc5bbb11`, `Jeremiah 5bbbccc14`, `Jeremiah 5bbbccc18`, `Jeremiah 5bbbccc22`, `Jeremiah 5bbbccc29`; `Jeremiah ccc6bbb6`, `Jeremiah 6bbbccc9`, `Jeremiah 6bbbccc12`, `Jeremiah 6bbbccc15-16`, `Jeremiah 6bbbccc21-22`; `Jeremiah ccc7bbb1`, `Jeremiah 7bbbccc3`, `Jeremiah 7bbbccc11`, `Jeremiah 7bbbccc13`, `Jeremiah 7bbbccc19-21`; `Jeremiah ccc8bbb1`, `Jeremiah 8bbbccc3`, `Jeremiah 8bbbccc12-13`; `Jeremiah ccc9bbb3`, `Jeremiah 9bbbccc7`, `Jeremiah 9bbbccc9`, `Jeremiah 9bbbccc13`, `Jeremiah 9bbbccc15`, `Jeremiah 9bbbccc17`, `Jeremiah 9bbbccc22`, `Jeremiah 9bbbccc24-25`; `Jeremiah ccc10bbb1-2`, `Jeremiah 10bbbccc18`; `Jeremiah ccc11bbb1`, `Jeremiah 11bbbccc6`, `Jeremiah 11bbbccc9`, `Jeremiah 11bbbccc11`, `Jeremiah 11bbbccc17-18`, `Jeremiah 11bbbccc21-22`; `Jeremiah ccc12bbb14`, `Jeremiah 12bbbccc17`; `Jeremiah ccc13bbb1`, `Jeremiah 13bbbccc6`, `Jeremiah 13bbbccc9`, `Jeremiah 13bbbccc11-15`, `Jeremiah 13bbbccc25`; `Jeremiah ccc14bbb1`, `Jeremiah 14bbbccc10`, `Jeremiah 14bbbccc14-15`; `Jeremiah ccc15bbb1-3`, `Jeremiah 15bbbccc6`, `Jeremiah 15bbbccc11`, `Jeremiah 15bbbccc19-20`; `Jeremiah ccc16bbb1`, `Jeremiah 16bbbccc3`, `Jeremiah 16bbbccc5`, `Jeremiah 16bbbccc9`, `Jeremiah 16bbbccc14`, `Jeremiah 16bbbccc16`; `Jeremiah ccc17bbb5`, `Jeremiah 17bbbccc19-21`, `Jeremiah 17bbbccc24`; `Jeremiah ccc18bbb1`, `Jeremiah 18bbbccc5-6`, `Jeremiah 18bbbccc11`, `Jeremiah 18bbbccc13`; `Jeremiah ccc19bbb1`, `Jeremiah 19bbbccc3`, `Jeremiah 19bbbccc6`, `Jeremiah 19bbbccc12`, `Jeremiah 19bbbccc15`; `Jeremiah ccc20bbb4`; `Jeremiah ccc21bbb1`, `Jeremiah 21bbbccc4`, `Jeremiah 21bbbccc7-8`, `Jeremiah 21bbbccc11-12`; `Jeremiah ccc22bbb2`, `Jeremiah 22bbbccc5-6`, `Jeremiah 22bbbccc11`, `Jeremiah 22bbbccc16`, `Jeremiah 22bbbccc18`, `Jeremiah 22bbbccc24`, `Jeremiah 22bbbccc29-30`; `Jeremiah ccc23bbb2`, `Jeremiah 23bbbccc5`, `Jeremiah 23bbbccc7`, `Jeremiah 23bbbccc12`, `Jeremiah 23bbbccc15`, `Jeremiah 23bbbccc24`, `Jeremiah 23bbbccc29`, `Jeremiah 23bbbccc31`, `Jeremiah 23bbbccc38`; `Jeremiah ccc24bbb3`, `Jeremiah 24bbbccc5`, `Jeremiah 24bbbccc8`; `Jeremiah ccc25bbb1`, `Jeremiah 25bbbccc3`, `Jeremiah 25bbbccc7-9`, `Jeremiah 25bbbccc15`, `Jeremiah 25bbbccc27-29`, `Jeremiah 25bbbccc32`; `Jeremiah ccc26bbb1-2`, `Jeremiah 26bbbccc18`; `Jeremiah ccc27bbb1-2`, `Jeremiah 27bbbccc4`, `Jeremiah 27bbbccc8`, `Jeremiah 27bbbccc11`, `Jeremiah 27bbbccc16`, `Jeremiah 27bbbccc19`, `Jeremiah 27bbbccc21-22`; `Jeremiah ccc28bbb2`, `Jeremiah 28bbbccc12`, `Jeremiah 28bbbccc14`, `Jeremiah 28bbbccc16`; `Jeremiah ccc29bbb4`, `Jeremiah 29bbbccc8-9`, `Jeremiah 29bbbccc16`, `Jeremiah 29bbbccc19-21`, `Jeremiah 29bbbccc25`, `Jeremiah 29bbbccc30-32`; `Jeremiah ccc30bbb1-5`, `Jeremiah 30bbbccc8`, `Jeremiah 30bbbccc10-12`, `Jeremiah 30bbbccc17-18`; `Jeremiah ccc31bbb1-2`, `Jeremiah 31bbbccc7`, `Jeremiah 31bbbccc10`, `Jeremiah 31bbbccc15-17`, `Jeremiah 31bbbccc23`, `Jeremiah 31bbbccc27-28`, `Jeremiah 31bbbccc31-38`; `Jeremiah ccc32bbb1`, `Jeremiah 32bbbccc6`, `Jeremiah 32bbbccc14-15`, `Jeremiah 32bbbccc25-26`, `Jeremiah 32bbbccc28`, `Jeremiah 32bbbccc30`, `Jeremiah 32bbbccc36`, `Jeremiah 32bbbccc42`; `Jeremiah ccc33bbb1-2`, `Jeremiah 33bbbccc4`, `Jeremiah 33bbbccc10-13`, `Jeremiah 33bbbccc17`, `Jeremiah 33bbbccc19-20`, `Jeremiah 33bbbccc23`, `Jeremiah 33bbbccc25`; `Jeremiah ccc34bbb1-2`, `Jeremiah 34bbbccc4`, `Jeremiah 34bbbccc8`, `Jeremiah 34bbbccc12-13`, `Jeremiah 34bbbccc17`, `Jeremiah 34bbbccc22`; `Jeremiah ccc35bbb1`, `Jeremiah 35bbbccc13`, `Jeremiah 35bbbccc17-19`; `Jeremiah ccc36bbb1`, `Jeremiah 36bbbccc6`, `Jeremiah 36bbbccc27`, `Jeremiah 36bbbccc29-30`; `Jeremiah ccc37bbb6-7`, `Jeremiah 37bbbccc9`; `Jeremiah ccc38bbb2-3`, `Jeremiah 38bbbccc17`; `Jeremiah ccc39bbb15-18`; `Jeremiah ccc40bbb1`; `Jeremiah ccc42bbb7`, `Jeremiah 42bbbccc9`, `Jeremiah 42bbbccc15`, `Jeremiah 42bbbccc18-19`; `Jeremiah ccc43bbb8`, `Jeremiah 43bbbccc10`; `Jeremiah ccc44bbb1-2`, `Jeremiah 44bbbccc7`, `Jeremiah 44bbbccc11`, `Jeremiah 44bbbccc24-26`, `Jeremiah 44bbbccc30`; `Jeremiah ccc45bbb1-2`, `Jeremiah 45bbbccc5`; `Jeremiah ccc46bbb1`, `Jeremiah 46bbbccc23`, `Jeremiah 46bbbccc25`, `Jeremiah 46bbbccc28`; `Jeremiah ccc47bbb1`; `Jeremiah ccc48bbb1`, `Jeremiah 48bbbccc8`, `Jeremiah 48bbbccc12`, `Jeremiah 48bbbccc30`, `Jeremiah 48bbbccc35`, `Jeremiah 48bbbccc38`, `Jeremiah 48bbbccc40`, `Jeremiah 48bbbccc43-44`, `Jeremiah 48bbbccc47`; `Jeremiah ccc49bbb2`, `Jeremiah 49bbbccc5-7`, `Jeremiah 49bbbccc12-13`, `Jeremiah 49bbbccc16`, `Jeremiah 49bbbccc18`, `Jeremiah 49bbbccc26`, `Jeremiah 49bbbccc28`, `Jeremiah 49bbbccc30`, `Jeremiah 49bbbccc32`, `Jeremiah 49bbbccc35`, `Jeremiah 49bbbccc37-39`; `Jeremiah ccc50bbb1`, `Jeremiah 50bbbccc4`, `Jeremiah 50bbbccc10`, `Jeremiah 50bbbccc18`, `Jeremiah 50bbbccc20-21`, `Jeremiah 50bbbccc30-31`, `Jeremiah 50bbbccc33`, `Jeremiah 50bbbccc35`, `Jeremiah 50bbbccc40`; `Jeremiah ccc51bbb25`, `Jeremiah 51bbbccc33`, `Jeremiah 51bbbccc36`, `Jeremiah 51bbbccc39`, `Jeremiah 51bbbccc52`, `Jeremiah 51bbbccc58`.

These are the passages found just in Jeremiah. Similar declarations are found in all the rest of the Prophets, and they do not say that the Holy Spirit spoke, nor that Jehovah spoke to them through the Holy Spirit.

ppp9527#pid#54. It is now apparent from this that it was Jehovah, the Lord from eternity, who spoke through the Prophets, and that wherever the Holy Spirit is mentioned, it means the Lord Himself.

So we conclude that there is one God in both person and essence, and that that God is the Lord.

ppp9526#pid#55. The Doctrine Contained in the Athanasian Creed Accords with the Truth, Provided One Interprets a Trinity of Persons to Mean the Trinity in a Person, Who Is the Lord

Christians have acknowledged three Divine persons, and so as it were three gods, because there is a trine in the Lord: one member called the Father, a second called the Son, and a third called the Holy Spirit. Moreover the members of this trine are distinguished in the Word by the terms used for them, just as the soul and body and what emanates from them are distinguished by the terms used for them, even though they are a unit.

The nature of the Word in its literal sense is also such that things that form a unit are distinguished as though they were not a unit. That is why it calls Jehovah, who is the Lord from eternity, sometimes Jehovah, sometimes Jehovah of Hosts, sometimes God, sometimes the Lord, and at the same time Creator, Savior, Redeemer and Maker, even Shaddai. And His humanity that He assumed in the world is called Jesus, Christ, Messiah, Son of God, Son of man, and, in the Old Testament, God, the Holy One of Israel, the Anointed of Jehovah, King, Prince, Counselor, Angel, and David.

ttt[2] Now because the nature of the Word in its literal sense is such that it uses several names for those who are nevertheless one and the same, therefore Christians, who in the beginning were simple and interpreted everything in accordance with the words of the literal sense, distinguished the Godhead into three persons. This also was permitted because of their simplicity, but still with the provision that they believe regarding the Son that He was infinite, not created, omnipotent, God and Lord, altogether equal to the Father, and furthermore that they believe these to be in essence, majesty and glory, and so in Divinity, not two or three, but one.

ttt[3] People who believe this in simplicity in accordance with their doctrine and do not confirm themselves in an idea of three gods, but of the three make one, are instructed after death by the Lord through angels that He is that one and embodies that trine. This, too, is accepted by all who enter heaven, for no one can be admitted into heaven who has a concept of three gods, however much he may say “one” with the lips. Indeed, the life of heaven as a whole and the wisdom of all the angels is founded on an acknowledgment and consequent confession of one God, on a belief that the one God is also human, and that He is the Lord, who is at once both God and man.

ttt[4] It is apparent from this that by Divine permission it came about that Christians in the beginning accepted a doctrine of three persons, provided they accepted at the same time that the Lord is also an infinite God, omnipotent, and Jehovah. For unless they had also accepted this, the church would have been terminated, since the church is a church owing to the Lord, and everyone’s eternal life is received from the Lord, and not from any other.

ttt[5] It can be seen that the church is a church owing to the Lord simply by considering that the entire Word from beginning to end has the Lord alone as its subject, as we have shown above, that one must believe in Him, and that people who do not believe Him do not have eternal life, indeed that the wrath of God abides on them (`John 3bbb36`).

ttt[6] Now because everyone sees in himself that if there is one God, He is one in both person and essence — for no one thinks differently, nor can he, when he thinks that there is one God — I would like to present now the entire doctrine named after Athanasius, and to show afterward that everything said in it is true, provided one understands the trinity to be a trinity in the person instead of a trinity of persons.

ppp9525#pid#56. Here is the doctrine:

Whosoever will be saved, before all things it is necessary that he hold the Catholic faith (some texts say, Christian faith). Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith (some texts say, Christian faith) is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance (some texts say, essence). For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one Eternal. And there are not three infinites, nor three uncreated, but one Uncreated, and one Infinite.

So likewise as the Father is Almighty, so the Son is Almighty, and the Holy Spirit is Almighty. And yet they are not three almighties, but one Almighty.

As the Father is God, so the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God.

Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord. And yet there are not three lords, but one Lord.

For as we are compelled by the Christian verity to acknowledge each Person by Himself to be God and Lord, yet we are nevertheless forbidden by the Catholic religion to say that there are three gods or three lords (some texts say, yet we nevertheless cannot, owing to our Christian faith, name them three gods or three lords).

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity none is first or last, and none is the greatest or the least, but all three Persons are at the same time co-eternal and entirely equal, so that it is altogether the case, as was said before, that the Unity in Trinity and the Trinity in Unity is to be worshiped (some texts say, that the three Persons in one Godhead, and one God in three Persons, is to be worshiped). He therefore that will be saved must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation that one also believe rightly the Incarnation of our Lord Jesus Christ (some texts say, that one believe constantly that our Lord is true Man). For the true faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance (or essence; some texts say, nature) of the Father, begotten before the world; and Man of the substance (some texts say, nature) of His mother, born in the world; perfect God and perfect Man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His Godhead; and inferior to (some texts say, less than) the Father, as touching His manhood; who, although He is God and Man, yet there are not two, but one Christ; one, not by conversion of the Divine essence into flesh, but by assumption of the manhood into God (some texts say, He is one, yet not in such a manner that the Godhead was transmuted into the flesh, but the Godhead took up the manhood to itself); one altogether, not by a confusion (some texts say, a commingling) of substance, but by a unity of person (some texts say, He is one altogether, yet not such that the two natures are commingled, but He is one person). For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, and rose again the third day from the dead. And He ascended into heaven and sits at the right hand of the Almighty God the Father, from whence He will come to judge the quick and the dead. At His coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.

This is the Catholic faith, which except one believe faithfully and firmly, he cannot be saved.

ppp9524#pid#57. Everything in this doctrine in its every word is true, provided one understands the trinity to be a trinity in the person instead of a trinity of persons, and this can be seen from a rewriting of the doctrine in which this trinity is substituted. The trinity in the person is this: that the Lord’s Divinity is the Father, His Divine humanity the Son, and His Divine emanation the Holy Spirit.

When this is the trinity understood, then a person can think of one God, and can also say one God. Who does not see that otherwise he cannot help but think three Gods, as Athanasius also saw. Therefore he inserted these words as well in his doctrine:

As we are compelled by the Christian verity to acknowledge each Person by Himself to be God and Lord, yet we nevertheless cannot, owing to our Catholic religion or Christian faith, say or name them three gods or three lords.

It is as though to say, “Although in accord with Christian verity we may acknowledge or think three Gods or Lords, still we may nevertheless not, owing to our Christian faith, say or name but one God or one Lord” — even though it is acknowledgment and thought that conjoins a person with the Lord and heaaven, and not simply what we say.

Furthermore, no one comprehends how the Divine, being one, can be divided into three persons, each of which is God; for the Divine is not divisible. And to make three one in terms of their essence or substance does not take away the idea of three gods, but merely furnishes an idea of their unanimity.

ppp9523#pid#58. We say that everything in this doctrine in its every word is true, provided one understands the trinity to be a trinity in the person instead of a trinity of persons, and that this can be seen from a rewriting of the doctrine. Here, then, is the rewritten version:

Whosoever will be saved, before all things it is necessary that he hold the Christian faith.... The Christian faith is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the trine in the person, nor dividing the essence. [For] there is a trine in one Person, called the Father, Son and Holy Spirit. The Godhead or Divinity of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory and the majesty equal.

Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite.... And yet...there are not three infinites, nor three uncreated, but one Uncreated, and one Infinite.

So likewise as the Father is Almighty, so the Son is Almighty, and the Holy Spirit is Almighty. And yet they are not three almighties, but one Almighty.

As the Father is God, so the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God.

Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord. And yet there are not three lords, but one Lord.

Now as in accord with the Christian verity we acknowledge a trine in one Person, who is God and Lord, so we can say, in accord with our Christian faith, one God and one Lord.

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity...none is the greatest or the least, but they are entirely equal, so that it is altogether the case, as was said before, that the Unity in Trinity and the Trinity in Unity is to be worshiped.

ppp9522#pid#59. This much in the doctrine has to do with the trinity and unity of God. It is followed next there by a treatment of the Lord’s assumption of manhood in the world, called the Incarnation. This treatment in the doctrine is also in its every word true, provided we clearly distinguish between the humanity acquired from the mother, which was the Lord’s state when He was in a state of submission or kenosis and suffered temptations or trials and the cross, and the humanity acquired from the Father, which was His state in a state of glorification or union. For the Lord assumed a humanity in the world that was conceived of Jehovah, who is the Lord from eternity, and born of the virgin Mary. He possessed, therefore, a Divinity and a humanity — a Divinity from His Divinity from eternity, and a humanity from Mary, His mother in time. This latter humanity, however, He put off, and put on a Divine humanity. The humanity He put on is what we call His Divine humanity, and which in the Word is called the Son of God.

So, then, when what is said first in the doctrine about the Incarnation is interpreted to apply to the maternal humanity, which was the Lord’s state when He was in a state of submission, and what is said there afterward to apply to the Divine humanity, which was the Lord’s state when He was in a state of glorification, then everything said there also concurs.

Concurring with the maternal humanity, the Lord’s state when in a state of submission, is the following statement that precedes in the doctrine:

Jesus Christ...(was) God and man; God, of the substance of the Father..., and Man of the substance of His mother, born in the world; perfect God and perfect Man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His Godhead; and less than the Father, as touching His manhood.

Also the statement that this manhood was not converted into the Godhead, nor commingled with it, but put off, and a Divine manhood put on in its stead.

Concurring with the Divine humanity, the Lord’s state when in a state of glorification, and now to eternity, is the following statement that comes afterward in the doctrine:

...although (our Lord Jesus Christ, the Son of God) is God and Man, yet there are not two, but one Christ...; (indeed) one altogether..., (for) He is one person. For as the rational soul and flesh form one man, so God and man is one Christ.

ppp9521#pid#60. God and man in the Lord are, according to the doctrine, not two, but one person, and altogether one, as soul and body are one, as is clearly apparent from many things that the Lord Himself said. For example, that He and the Father are one. That all things that the Father has are His, and all that are His are the Father’s. That He is in the Father and the Father in Him. That all things have been given into His hand. That He has all authority. That He is God of heaven and earth. That whoever believes in Him has eternal life. And in addition we are told that both the Divine and the human were taken up into heaven, and that He sits at the right hand of God in respect to both, which is to say that He is omnipotent.

Presented above are also a great abundance of passages from the Word regarding the Lord’s Divine humanity, all of which testify to the fact that there is one God in both person and essence, in whom is a trinity, and that that God is the Lord.

ppp9520#pid#61. All of what we have said about the Lord has now for the first time been published, because it was foretold in the book of Revelation, chapters 21 and 22, that at the end of the former church the Lord would establish a new church, in which this doctrine would be primary.

This new church is the one meant in that book by the New Jerusalem, which no one can enter unless he acknowledges the Lord alone to be God of heaven and earth. I can also report that the whole of heaven acknowledges the Lord alone, and that anyone who does not acknowledge Him is not admitted into heaven. For heaven is heaven owing to the Lord. That very acknowledgment out of love and faith causes the inhabitants there to be in the Lord and to have the Lord in them. As the Lord Himself teaches in John:

At that day you will know that I am in My Father, and you in Me, and I in you. (`John 14bbb20`)

And again in John:

Abide in Me, and I in you.... I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out.... (`John 15bbb4-6`; see also `John ccc17bbb22-23`)

ttt[2] This has not previously been seen in the Word because if it had been seen before, it would still not have been accepted. For the Last Judgment had not yet been accomplished, and prior to that the power of hell prevailed over the power of heaven; and since people exist in between heaven and hell, if they had seen it then, the devil, that is, hell, would have snatched it from their hearts, and moreover profaned it.

This exercise of power by hell was completely broken by the Last Judgment, which has now been accomplished. Since then — thus at the present time — every person who wishes to be enlightened and become wise, can be.

For more on this subject, see what we wrote in the book `@@@Heaven and Hell 589`–596, and nos. 597–603; and in the short work `@@@The Last Judgment 73`, `@@@The Last Judgment ccc74`.

ppp9519#pid#62. The New Church Is Meant by the New Jerusalem in the Book of Revelation

After the book of Revelation describes what the state of the Christian Church would be at its end, and what it is now, and after those people of that church who are meant by the false prophet, the dragon, the harlot, and beasts have been cast into hell, thus after the Last Judgment had been accomplished, we are told then:

I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.... Then I, John, saw the Holy City, New Jerusalem, coming down out of heaven from God.... And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. And (He) Himself will be with them and be their God.... He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.” (`Revelation 21bbb1-3`, `Revelation 21bbbccc5`)

The new heaven and new earth that John saw, after the first heaven and first earth had passed away, do not mean a new stellar or meteorological heaven visible to human eyes, nor a new earth for people to dwell on. Rather they mean the new existence of a church in the spiritual world, and the new existence of a church in the natural world.

ttt[2] Since the new existence of a church in both worlds, spiritual and natural, was brought about by the Lord when He was in the world, therefore a similar prediction is made in the Prophets, namely that a new heaven and new earth would then come into existence, as said in `Isaiah 65bbb17`, `Isaiah ccc66bbb22`, and elsewhere. And these cannot mean, therefore, a new heaven visible to the eyes, or an earth inhabitable by people.

By the spiritual world we mean the world where angels and spirits dwell, and by the natural world we mean the world where people dwell.

The new existence of a church has been recently brought about in the spiritual world, and the new existence of a church will be brought about in the world, as we have shown several times in the short work The Last Judgment, and as we will show more fully in its Continuation.

ppp9518#pid#63. The Holy City, New Jerusalem, means that new church in respect to its doctrine. That is why it was seen descending out of heaven from God, for a doctrine of genuine truth comes from no other source than the Lord through heaven.

Because the church in respect to its doctrine is meant by the Holy City, New Jerusalem, therefore it is said to be prepared as a bride, adorned for her husband (`Revelation 21bbb2`), and after that we are told:

One of the seven angels...came to me and spoke with me, saying, “Come, I will show you the bride, the Lamb’s wife.” And he carried me away in the spirit onto a...high mountain, and showed me the great city, the Holy Jerusalem, descending out of heaven from God. (`Revelation 21bbb9-10`)

People know that a bride and a wife mean the church when the Lord is meant by the bridegroom and husband. The church is a bride when it wishes to receive the Lord, but a wife when it does receive Him.

It is apparent that the Lord is meant by the husband there, for the bride is called the Lamb’s wife.

ppp9517#pid#64. Jerusalem, in the Word, means the church in respect to doctrine, because the Temple, the Altar, the offering of sacrifices, thus Divine worship itself were there, in the land of Canaan, and nowhere else. The three annual feasts were therefore also celebrated there, and every male throughout the land was commanded to go to them. For that reason Jerusalem symbolizes the church in respect to its worship, and so also the church in respect to its doctrine. For worship is prescribed in doctrine, and is conducted in accordance with it. In addition, the Lord was active in Jerusalem and taught in its Temple, and afterward glorified His humanity there.

Furthermore, in the Word in its spiritual sense a city symbolizes doctrine. The Holy City therefore symbolizes a doctrine of Divine truth from the Lord.`fff1`

ttt[2] That Jerusalem means the church in respect to its doctrine is apparent also from other passages in the Word. For example, from the following:

In Isaiah:

For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as a radiance, and her salvation as a burning lamp. Then the nations shall see your righteousness, and all kings your glory. You shall be called by a new name, which the mouth of Jehovah will utter. You shall also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of your God.... ...Jehovah will be well pleased by you, and your land shall be married.... Behold, your salvation is coming; behold, His reward is with Him.... And they shall call them a holy people, the redeemed of Jehovah; and you shall be called a city sought, not forsaken. (`Isaiah 62bbb1-4`, `Isaiah 62bbbccc11-12`)

This whole chapter deals with the Lord’s advent and a new church to be established by Him. The new church is the one meant by Jerusalem, which will be called “by a new name which the mouth of Jehovah will utter, ” which will be “a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of God, ” by which Jehovah will be “well pleased, ” and which will be called “a city sought, not forsaken.”

This cannot mean the Jerusalem inhabited by Jews when the Lord came into the world, for it was altogether of an opposite character. Rather it deserved to have been called Sodom, as it is in fact called in `Revelation 11bbb8`, `Isaiah 3bbb9`, `Jeremiah 23bbb14`, and `Ezekiel 16bbb46`, `Ezekiel 16bbbccc48`.

ttt[3] Elsewhere in Isaiah:

...behold, I create a new heaven and a new earth; the former shall not be remembered.... ...be glad and rejoice forever in what I create; ...behold, I will create Jerusalem a rejoicing, and her people a joy. I will rejoice over Jerusalem, and be glad over My people.... (Then) the wolf and the lamb shall feed together.... They shall not do harm...in all My holy mountain.... (`Isaiah 65bbb17-19`, `Isaiah 65bbbccc25`)

The subject in this chapter as well is the Lord’s advent and the church that He will establish — a church that was not established among the inhabitants of Jerusalem, but among surrounding peoples. Consequently it is this church that is meant by Jerusalem, which will be for the Lord a rejoicing, and whose people will be for Him a joy, and where the wolf and the lamb will feed together and not do harm.

Here, too, we are told, as we are in the book of Revelation, that the Lord will create a new heaven and a new earth, where they have a similar meaning. And we are also told that He will create Jerusalem.

ttt[4] Elsewhere in Isaiah:

Awake, awake! Put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city! For the uncircumcised and the unclean shall no longer come into you. Shake yourself from the dust, arise; sit down, O Jerusalem! ...My people shall know My name...in that day, for I am He who speaks. Behold, it is I.... ...Jehovah has comforted His people, He has redeemed Jerusalem. (`Isaiah 52bbb1-2`, `Isaiah 52bbbccc6`, `Isaiah 52bbbccc9`)

In this chapter also the subject is the Lord’s advent and a church to be established by Him. Consequently the Jerusalem into which the uncircumcised and the unclean shall no longer come, and which the Lord has redeemed, means the church; and Jerusalem, the holy city, means the church in respect to its doctrine received from the Lord.

ttt[5] In Zephaniah:

Sing, O daughter of Zion! ...Be glad...with all your heart, O daughter of Jerusalem! ...The King of Israel...is in your midst; fear evil no more.... He will be glad over you with joy, He will rest in your love, He will rejoice over you with jubilation.... ...I will give you fame and praise among all the peoples of the earth.... (`Zephaniah 3bbb14-17`, `Zephaniah 3bbbccc20`)

Here, likewise, the subject is the Lord and the church to be established by Him, over which the King of Israel, namely the Lord, will be glad with joy and rejoice with jubilation, in whose love He will rest, and to whom He will give fame and praise among all the peoples of the earth.

ttt[6] In Isaiah:

Thus said Jehovah, your Redeemer, and He who formed you..., who says to Jerusalem, “You shall be inhabited, ” and to the cities of Judah, “You shall be built.” (`Isaiah 44bbb24`, `Isaiah 44bbbccc26`)

And in Daniel:

Know and understand that from the going forth of the word to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks.... (`Daniel 9bbb25`)

Jerusalem here, too, means the church, as is apparent, since the Lord restored and rebuilt the church, but not Jerusalem, the capital city of the Jews.

ttt[7] Jerusalem means a church established by the Lord in the following places as well.

In Zechariah:

Thus said Jehovah: “I will return to Zion, and dwell in the midst of Jerusalem. (Therefore) Jerusalem shall be called the City of Truth, and the mountain of Jehovah of hosts, the Holy Mountain.” (`Zechariah 8bbb3`, cf. `Zechariah ccc8bbb20-23`)

In Joel:

Then you shall know that I am Jehovah your God, dwelling in Zion, My holy mountain. And Jerusalem shall be holy.... And it will come to pass in that day that the mountains shall drip new wine, and the hills shall flow with milk.... And...shall abide...Jerusalem from generation to generation. (`Joel 3bbb17-20`)

In Isaiah:

In that day the offshoot of Jehovah shall be beautiful and glorious.... And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy — everyone who is recorded for life in Jerusalem. (`Isaiah 4bbb2-3`)

In Micah:

...at the end of days the mountain of Jehovah’s house shall be established on top of the mountains.... For out of Zion the doctrine shall go forth, and the word of Jehovah from Jerusalem.... ...to you...the former kingdom shall come, the kingdom of the daughter of Jerusalem. (`Micah 4bbb1-2`, `Micah 4bbbccc8`)

In Jeremiah:

At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered..., because of the name of Jehovah, to Jerusalem. No more shall they follow the confirmation of their evil heart. (`Jeremiah 3bbb17`)

In Isaiah:

Look upon Zion, the city of our appointed feast; let your eyes behold Jerusalem, a tranquil home, a tabernacle that will not go away. Its stakes will never be removed, nor will any of its cords be torn away. (`Isaiah 33bbb20`)

And so on also elsewhere, as in `Isaiah 24bbb23`, `Isaiah ccc37bbb32`, `Isaiah ccc66bbb10-14`; `Zechariah 12bbb3`, `Zechariah 12bbbccc6`, `Zechariah 12bbbccc8-10`, `Zechariah ccc14bbb8`, `Zechariah 14bbbccc11-12`, `Zechariah 14bbbccc21`; `Malachi 3bbb2`, `Malachi 3bbbccc4`; `Psalms 122bbb1-7`, `Psalms ccc137bbb4-6`.

ttt[8] Jerusalem in these places means a church which the Lord will establish, and also one that He has established, and not the Jerusalem in the land of Canaan inhabited by Jews; and this can be seen as well from places in the Word where we are told that it has been utterly ruined, or that it will be destroyed. As, for example, in `Jeremiah 5bbb1`, `Jeremiah ccc6bbb6-7`, `Jeremiah ccc7bbb17-18`ff, `Jeremiah ccc8bbb6-8`ff, `Jeremiah ccc9bbb11-12`, `Jeremiah 9bbbccc14`ff, `Jeremiah ccc13bbb9-10`, `Jeremiah 13bbbccc14`, `Jeremiah ccc14bbb16`; `Lamentations 1bbb8-9`, `Lamentations 1bbbccc17`; `Ezekiel 4bbb1-17`, `Ezekiel ccc5bbb9-17`, `Ezekiel ccc12bbb18-19`, `Ezekiel ccc15bbb6-8`, `Ezekiel ccc16bbb1-63`, `Ezekiel ccc23bbb1-49`; `Matthew 23bbb37`, `Matthew 23bbbccc39`; `Luke 19bbb41-44`, `Luke ccc21bbb20-22`, `Luke ccc23bbb28-30`. And many other places.

`nns1. [Swedenborg’s Footnote] To be shown that a city in the Word symbolizes the doctrine of a church and its religion, see the Arcana Coelestia (The Secrets of Heaven), nos. `@@@Arcana Coelestia ccc402`, `@@@Arcana Coelestia ccc2449`, `@@@Arcana Coelestia ccc2943`, `@@@Arcana Coelestia ccc3216`, `@@@Arcana Coelestia ccc4492`, `@@@Arcana Coelestia ccc4493`. That the gate of a city symbolizes the doctrine by which one enters the church, nos. `@@@Arcana Coelestia ccc2943`, `@@@Arcana Coelestia ccc4477`, `@@@Arcana Coelestia ccc4478`. That the elders therefore sat at the gate of the city in judgment, ibid. That to go out of the gate is to depart from the doctrine, nos. `@@@Arcana Coelestia ccc4492`, `@@@Arcana Coelestia ccc4493`. That representational cities and palaces in heaven appear when angels are engaged in discussing doctrinal matters, no. `@@@Arcana Coelestia ccc3216` there.

ppp9516#pid#65. In the book of Revelation we read of a new heaven and a new earth, and we are afterwards told, “Behold, I make all things new.” These verses have no other meaning than this, that in the church to be established now, there will be a new doctrine, which did not exist in the previous church. It did not exist because if it had, it would not have been accepted. For the Last Judgment had not yet been accomplished, and prior to that the power of hell prevailed over the power of heaven. Consequently, if the doctrine had been given before, out of the Lord’s own mouth, it would not have remained among the people. Nor does it remain at this day, other than with a few who turn to the Lord alone and acknowledge Him to be the God of heaven and earth (see no. `@@@61` above).

This same doctrine was indeed given previously in the Word. But because not long after its inception the church was turned into Babylon, and later, among some, into Philistia, therefore the doctrine could not be seen in the Word. For the church sees the Word only in accord with the principal tenet of its religion and its doctrine.

The new tenets found in this short book are in general the following:

1. God is one in person and essence, and that God is the Lord.

2. The Holy Scripture throughout has Him alone as its subject.

3. The Lord came into the world to conquer the hells and glorify His humanity. And He accomplished both by undergoing temptations or trials, and did so completely by the last of these, which was His suffering of the cross. By this He became our Redeemer and Savior, and in consequence of it, the merit and righteousness are His alone.

4. His fulfilling all things of the Law means that He fulfilled all things of the Word.

5. By His suffering of the cross He did not take away sins, but bore them as a prophet, which is to say that He suffered it so as to represent in His person the church and how it had abused the Word.

6. An imputation of merit is without reality unless one takes it to mean a forgiveness of sins following repentance.

These tenets are contained in the present short work. Still more new ones will be found in the works to follow, works entitled The Sacred Scripture, The Doctrine of Life, Faith, and Divine Love and Wisdom.