L 8. At the present day many persons believe that when it is said of the Lord that He fulfilled the law, the meaning is that He fulfilled all the commandments of the decalogue, and thus became righteousness, and also justified the men of this world through this matter of faith. This however is not the meaning. The meaning is that the Lord fulfilled all things written concerning Himself in the Law and the Prophets, that is, in universal Holy Scripture, because this treats solely of Him, as has been said in the foregoing article. The reason why many have believed differently, is that they have not searched the Scriptures and seen what is there meant by "the Law." The Law there means, in a restricted sense, the ten commandments of the decalogue; in a wider sense, all things written by Moses in the five books; and in the widest sense, all things of the Word. It is well known that By the Law in a restricted sense are meant the ten commandments of the decalogue.

L 9. That by the Law in a wider sense are meant all things written by Moses in his five books, is evident from the following passages. In Luke:--

In John:--

In Matthew:--

In Luke:--

In Matthew:--

In these passages, "Moses and the Prophets," and "the Law and the Prophets," mean all things that have been written in the books of Moses and in the books of the prophets. That "the Law" specifically means all things that have been written by Moses, is further evident from the following passages. In Luke:--

In John:--

From these passages it appears that where such things are spoken of as are written in the books of Moses, they are sometimes called "the Law," and sometimes "Moses." (So also in Matt. 8:4; Mark 10:2-4; 12:19; Luke 20:28, 37; John 3:14; 7:19, 51; 8:17; 19:7.) Many things that were commanded also, are called by Moses "the Law," as: Concerning the burnt-offerings (Lev. 6:9; 7:37). Concerning the sacrifices (Lev. 6:25; 7:1-11). Concerning the meat-offering (Lev. 6:14). Concerning leprosy (Lev. 14:2). Concerning jealousy (Num. 5:29, 30). Concerning the Naziriteship (Num. 6:13, 21). And Moses himself calls his books "the Law:"-- Moses wrote this Law, and delivered it to the priests, the sons of Levi, who bare the ark of the covenant of Jehovah; and he said to them, Take the Book of this Law, and put it at the side of the ark of the covenant of Jehovah (Deut. 31:9, 11, 26). It was placed at the side, because within the ark were the tables of stone, which in a restricted sense are the Law. Afterwards the books of Moses are called "The Book of the Law":--

L 10. That by "the Law," in the widest sense, are meant all things of the Word, is evident from these passages:--

(This is written in Ps. 82:6.)

(This is written in Ps. 89:29; 110:4; and in Dan. 7:11, 14.) That the word might be fulfilled that is written in their Law, They hated Me without a cause (John 15:25) (This is written in Ps. 35:19.)

(Here "the Law" means all Holy Scripture.)

L 11. That the statement that the Lord fulfilled all things of the Law means that He fulfilled all things of the Word, is evident from passages where it is said that the Scripture was fulfilled by Him, and that all things were consummated: as from the following:--

Besides other places, where passages are adduced from the Prophets, without its being at the same time said that the Law, or the Scripture, was fulfilled. That all the Word has been written about the Lord, and that He came into the world to fulfill it, He also taught His disciples before His departure, in these words:--

That in the world the Lord fulfilled all things of the Word, even to the veriest singulars of it, is evident from these His own words:--

From these passages it may now be clearly seen that by its being said that the Lord fulfilled all things of the law is not meant that He fulfilled all the commandments of the decalogue, but that He fulfilled all things of the Word.

L 12. It is known in the church that the Lord conquered death, by which is meant hell, and that He afterwards ascended in glory into heaven; but as yet it has not been known that it was by means of combats which are temptations that the Lord conquered death or hell, and at the same time by means of them glorified His Human; and that the passion of the cross was the final combat or temptation by means of which He effected this conquest and this glorification. Of these temptations many things are said in the Prophets and in David; but not so many in the Evangelists. In these, the temptations which He endured from childhood are summarily described by His temptations in the wilderness, followed by those from the devil and the last of them by the things He suffered at Gethsemane and on the cross. (Concerning His temptations in the wilderness, and by the devil, see (Matt. 4:1-11; Mark 1:12, 13; Luke 4:1-13.) By these temptations, however, are meant all His temptations even to the last of them. He revealed no more to His disciples concerning them; for it is said in Isaiah:--

Concerning His temptations at Gethsemane, see (Matt. 26:36-44; Mark 14:32-42; Luke 22:39-46). And concerning the temptations on the cross, see (Matt. 27:33-50; Mark 15:22-37; Luke 23:33-49; John 19:17-34.) Temptations are nothing else than combats against the hells.

L 13. That the Lord fully conquered the hells by the passion of the cross, He Himself teaches in John:--

The Lord said this when the passion of the cross was at hand. The prince of this world is judged (John 16:11).

In Luke:--

The "world," the "prince of the world," "Satan," and "the devil," mean hell. That by the passion of the cross the Lord also fully glorified His Human, He teaches in John:--

In Luke:--

These things are said of the Passion. Glorification is the unition of the Divine and the Human; and therefore it is said, "and God will glorify Him in Himself."

L 14. That the Lord came into the world to reduce into order all things in heaven, and derivatively on earth; that this was effected by means of combats against the hells, which were then infesting every man that came into the world and that went out of the world; and that He thereby became righteousness, and saved men, who otherwise could not have been saved, is foretold in many passages in the Prophets, of which only a few shall be adduced.

[2] In Isaiah:--

These things are said of the Lord’s combats against the hells. The "apparel" in which He was "glorious," and which was "red," means the Word, to which violence had been done by the Jewish people. The actual combat against the hells, and the victory over them, are described by its being said that He "trod them in His anger, and trampled them in His wrath." That He fought alone, and from His own power, is described by, "of the people there was not a man with Me, Mine own arm brought salvation unto Me, I brought down their victory to the earth." That He thereby effected salvation and redemption, is described by, "therefore He was their Saviour; in His love and in His pity He redeemed them." That this was the reason for His advent, is described by, "the day of vengeance is in Mine heart, and the year of My redeemed is come."

[3] In Isaiah again:--

These words also treat of the Lord‘s combats against the hells while He was in the world. That He fought against them from His own power, is meant by, "He saw that there was not anyone, therefore His own arm brought salvation unto Him." That thereby He became righteousness, is meant by, "His righteousness, it upheld Him, whence He put on righteousness as a coat of mail." That He thus effected redemption, is meant by, "then came the Redeemer to Zion."

[4] In Jeremiah:--

The Lord’s combat with the hells, and His victory over them, are described by its being said that they are dismayed, and that their strong ones being beaten down are fled apace, and looked not back. Their "strong ones," and "enemies," are the hells, for all there feel hatred against the Lord. His advent into the world for this purpose is meant by, "that day is to the Lord Jehovih Zebaoth a day of vengeance, that He may take vengeance of His enemies."

[5] In Jeremiah:--

In Joel:--

In Zephaniah:--

In Zechariah:--

These passages also treat of the Lord’s combats. "That day" means His advent. The Mount of Olives that was before the faces of Jerusalem, was where the Lord was wont to tarry. (Mark 13:3; 14:26; Luke 21:37; 22:39; John 8:1)

[6] In David:--

The "cords" and "snares of death" that encompassed and forestalled, signify temptations, which, being from hell, are called also "the cords of hell." These and all other things in this whole Psalm treats of the Lord‘s combats and victories; and therefore it is added, "Thou wilt make me the head of the nations a people that have not known shall serve me" (Ps. 18:43).

[7] In David, again:--

These words also treat of combat with the hells, and of their subjugation; for this whole Psalm treats of the Lord, that is to say, of His combats, His glorification, and the salvation of the faithful by Him. In David:--

This Psalm likewise treats of the Lord, and of the like things.

[8] In David:--

That these words are said of the Lord, is evident from His own words in (Matt. 22:44; Mark 12:36; Luke 20:42). To "sit at the right hand," signifies omnipotence; the "enemies" signify the bells "kings," those there who are in falsities of evil. To "make them His footstool," " smite them in the day of anger," and "fill with dead bodies," signifies to destroy their power; and to "smite the head over much land," signifies to destroy all.

[9] As the Lord alone conquered the hells, without the aid of any angel, He is called HERO, and a MAN OF WARS (Isa. 42:13);

and in many places, JEHOVAH ZEBAOTH, that is, Jehovah of the Armies of War. His advent is also called THE DAY OF JEHOVAH terrible, cruel, of indignation, of wrath, of anger, of vengeance, of destruction, of war, of the sounding of the trumpet, of tumult, as may be seen from the passages quoted above, in (n. 4).

[10] As the Last Judgment executed by the Lord when He was in the world was effected by means of combats with the hells, and by their subjugation, this coming Judgment is treated of in many passages. As in David:--

And so in many other passages. These are from the prophetical parts of the Word.

[11] In its historical parts like things are represented by the wars of the sons of Israel with various nations; for everything that is written in the Word, whether in prophecy or history, is written about the Lord; and this is why the Word is Divine. Many arcana of the Lord‘s glorification are contained in the rituals of the Israelitish Church, as for example in its burnt-offerings and sacrifices, in its sabbaths and feasts, and in the priesthood of Aaron and the Levites; as they are also in all those other things in Moses which are called laws, judgments, and statutes; and this is what is meant by the Lord’s words to His disciples:--

and by His saying to the Jews that Moses "wrote of Him" (John 5:46).

[12] From all this it is evident that the Lord came into the world to subjugate the hells, and to glorify His Human; and that the passion of the cross was the final combat, by which He fully conquered the hells, and fully glorified His Human. But more will be seen on this subject in the following small work on The Holy Scripture, where are collected together all the passages from the prophetical Word that treat of the Lord‘s combats with the hells and His victories over them; or, what is the same, that treat of the Last Judgment executed by Him when He was in the world; and also those which treat of His passion, and of the glorification of His Human, which are so numerous that if quoted they would fill pages.

L 15. Some persons within the church believe that by the passion of the cross the Lord took away sins, and made satisfaction to the Father, and so effected Redemption; and some, that He transferred to Himself, bore, and cast into the depths of the sea (that is, into hell), the sins of those who have faith in Him. They confirm themselves in these notions by the words of John concerning Jesus:--

and by the Lord’s words in Isaiah:--

Both these passages speak of the Lord‘s temptations and passion; and by His taking away sins and diseases, and by the iniquities of all being made to fall on Him, is meant the like as by His bearing sorrows and iniquities.

[2] Therefore it shall first be stated what is meant by bearing iniquities, and afterwards what by taking them away. To bear iniquities means to endure grievous temptations; and also to suffer the Jews to treat Him as they had treated the Word, which they did because He was the Word. For the church as it then existed among the Jews was utterly devastated, and it was devastated by their having perverted all things of the Word, so that there was not any truth remaining; and therefore they did not acknowledge the Lord. This was meant and signified by all things of the Lord’s passion. The prophets were treated in a similar way, because they represented the Lord in respect to the Word, and derivatively in respect to the church, and the Lord was the Prophet.

[3] That the Lord was the Prophet is evident from the following passages:--

That the prophets underwent similar treatment, is evident from the things which follow.

[4] In order that he might represent the state of the church, the prophet Isaiah was commanded

In order that he might represent the state of the church, the prophet Jeremiah was commanded

The same prophet represented the state of the church by

[5] In order that he might represent the state of the church, the prophet Ezekiel was commanded

In order that he might represent the state of the church, the same prophet was commanded

[6] In order that he might represent the state of the church, the prophet Hosea was commanded

And again he was commanded

[7] In order that he might represent the state of the church, the prophet Ezekiel was commanded

The prophets represented other things besides; as, for instance, Zedekiah, by

And another prophet, by being

[8] In general, the prophets represented the Word in its ultimate sense, which is the sense of the letter, by a garment of hair (Zech. 13:4); and therefore Elijah

and in like manner John the Baptist,

From these things it is evident that the prophets represented the state of the church, and also the Word; for he who represents the one represents the other, because the church is from the Word, and is according to the reception of it in life and faith. Therefore prophets, wherever mentioned in both Testaments, signify the doctrine of the church from the Word; and by the Lord, as the Grand Prophet, is signified the church itself, and the Word itself.

L 16. The state of the church from the Word thus represented in the Prophets, is what is meant by bearing the iniquities and sins of the people. That such is the case is evident from the things said of Isaiah the prophet:--

Of the prophet Ezekiel:--

[2] That this was for them to bear iniquities, is plainly evident in Ezekiel, where that prophet is commanded to lie three hundred and ninety, and forty, days, upon his left side and upon his right, against Jerusalem, and to eat a barley cake made with cow’s dung: As we read:--

[3] That by his having thus borne the iniquities of the house of Israel and of the house of Judah, the prophet did not take them away, and thus expiate them, but only represented and showed them, is evident from what there follows:--

[4] So when the same prophet showed himself, and said,

The meaning is therefore the same where it is said of the Lord:--

where, in this whole chapter, the Lord‘s passion is treated of.

[5] That the Lord Himself, as the Grand Prophet, represented the state of the church in respect to the Word, is evident from all things of His passion; as that He was betrayed by Judas; that He was taken and condemned by the chief priests and elders; that they buffeted Him; that they smote Him on the head with a reed; that they put on Him a crown of thorns; that they divided His garments, and cast lots for His under vesture; that they crucified Him; that they gave Him vinegar to drink; that they pierced His side; that He was buried; and that He rose again the third day.

[6] That He was betrayed by Judas, signified that He was betrayed by the Jewish nation, among whom at that time was the Word, for Judas represented that nation. That He was taken and condemned by the chief priests and elders, signified that He was so treated by the whole Jewish Church. That they scourged Him, spat in His face, buffeted Him, and smote Him on the head with a reed, signified that they had done the like to the Word in respect to its Divine truths, all of which treat of the Lord. That they put on Him a crown of thorns, signified that they had falsified and adulterated those truths. That they divided His garments, and cast lots for His under-vesture, signified that they had dispersed all the truths of the Word, but not its spiritual sense, which His under-vesture signified. That they crucified Him, signified that they had destroyed and profaned the whole Word. That they offered Him vinegar to drink, signified that everything had become falsified and false; and therefore He did not drink it, and then said, It is finished. That they pierced His side, signified that they had completely extinguished all the truth of the Word, and all its good. That He was buried, signified the rejection of the residue of the maternal human. That He rose again the third day, signified His glorification.

[7] Similar things are signified by these things as foretold in the Prophets and in David. And it was for the same reason that, after He had been scourged and brought out wearing the crown of thorns and the purple robe put on Him by the soldiers, He said, Behold the Man! (John 19:1, 5). This He said because by "man (hominem)" is signified the church; for by "Son of man" is signified the truth of the church, thus the Word. It is evident then from these things, that to bear iniquities means to represent and effigy in one’s self sins against the Divine truths of the Word. That the Lord endured and suffered such things as the Son of man, and not as the Son of God, will be seen in what follows; for "the Son of man" signifies the Lord in respect to the Word.

L 17. Something shall now be said of what is meant by taking away sins. To take away sins means the same as to redeem man, and to save him; for the Lord came into the world to render salvation possible to man. Without His advent no mortal could have been reformed and regenerated, and so saved. But this became possible after the Lord had deprived the devil (that is, hell) of all his power; and had glorified His Human, that is, had united it to the Divine of His Father. If these things had not been done, no man would have been capable of permanently receiving any Divine truth, still less any Divine good; for the devil, whose power was previously the stronger, would have plucked it out of his heart.

[2] From what has been said it is evident that the Lord did not take away sins by the passion of the cross; but that He takes them away, that is, removes them, in those who believe in Him by living according to His commandments; as He also teaches in Matthew:--

[3] Who cannot see from reason alone, provided he is in some enlightenment, that sins cannot be taken away from a man except by actual repentance, which consists in his seeing his sins, imploring the Lord‘s help, and desisting from them? To see, believe, and teach otherwise, is not from the Word, nor from sound reason, but from cupidity and a depraved will, which are proper to man, and from this comes the debasement of his intelligence.

L 18. It is believed in the church that the Lord was sent by the Father to make an atonement for the human race, and that this was effected by His fulfilling the law, and by the passion of the cross; and that in this way He took away condemnation, and made satisfaction; and that without this expiation, satisfaction, and propitiation, the human race would have perished in eternal death, and this on account of justice which by some is called vengeful justice. It is true that without the Lord‘s advent all in the world would have perished; but how it is to be understood that the Lord fulfilled all things of the law, and why He suffered the cross, may be seen above, in chapters 2 and 3, which show that it was not on account of any vengeful justice, because this is not a Divine attribute. Divine attributes are justice, love, mercy, and good; and God is justice itself, love itself, mercy itself, and good itself; and where these are, there is not anything of vengeance, and therefore no vengeful justice.

[2] As the fulfilling of the law, and the passion of the cross, have hitherto been understood by many to mean that by these two things the Lord made satisfaction for mankind, and took away the condemnation that had been foreseen or appointed, there has followed from the connection, and also from the principle that man is saved by mere faith that it is so, the dogma of the imputation of the Lord’s merit by our receiving, as for satisfaction, these two things that belong to His merit. But this dogma is refuted by what has been said about the fulfilling of the law by the Lord, and about His passion of the cross. At the same time we can see that the imputation of merit is a phrase destitute of meaning, unless there is meant by it the remission of sins after repentance. For nothing of the Lord can be imputed to man; but salvation can be awarded him by the Lord after he has performed repentance, that is, after he has seen and acknowledged his sins, and has then desisted from them, and this from the Lord. Then is salvation awarded him: not that he is saved by his own merit or righteousness, but by the Lord, who alone has fought and conquered the hells, and who alone still fights for man, and conquers the hells for him.

[3] These things are the Lord‘s merit and righteousness, and they never can be imputed to man; for if they were, the Lord’s merit and righteousness would be imputed to man as if they were his; and this is never done, nor can be done. If imputation were possible, an impenitent and wicked man could impute the Lord‘s merit to himself, and so think himself justified, and yet this would be to defile what is holy with things profane, and to profane the Lord’s name; for it would be to keep the thought fixed on the Lord, and the will in hell, and yet the will is the whole man. There is a faith of God, and a faith of man; those have the faith of God who perform repentance; and those the faith of man who do not perform repentance, and yet think of imputation; and the faith of God is a living faith, and the faith of man is a dead faith.

[4] That the Lord Himself, and His disciples, preached repentance and the remission of sins, is evident from the following passages:--

By "baptism" is meant spiritual washing, which is a washing from sins, and is called regeneration.

[5] Repentance and the remission of sins are thus described by the Lord in John:--

By "His own," are meant those who were then of the church, where was the Word; by "the sons of God," and "those who believe in His name," are meant those who believe in the Lord, and who believe the Word; by "bloods," are meant falsifications of the Word, and confirmations of falsity thereby; "the will of the flesh," is man‘s Own pertaining to the will, which in itself is evil; "the will of man," is man’s Own pertaining to the understanding, which in itself is falsity; those "born of God," are those who have been regenerated by the Lord. From these things it is evident that those are saved who are in the good of love and in the truths of faith from the Lord, and not those who are in what is their own.

L 19. In the church, the Son of God is supposed to be the second Person of the Godhead, distinct from the Person of the Father, whence comes the belief about the Son of God born from eternity. As this belief has been universally received, and as it relates to God, no one has had any opportunity or permission to think about it from any understanding; not even as to what it is to be born from eternity; for anyone who thinks about it from the understanding must needs say to himself, This transcends my understanding; but still I say it because others say it, and I believe it because others believe it. Be it known, then, that there is no Son from eternity; but that the Lord is from eternity. When it is known what the Lord is, and what the Son, it will be possible, and not before, to think with understanding of the Triune God.

[2] That the Lord‘s Human, conceived of Jehovah the Father, and born of the virgin Mary, is the Son of God, is plainly evident from the following passages. In Luke:--

It is here said, "thou shalt conceive and bear a Son; He shall be great, and shall be called THE SON OF THE MOST HIGH;" and further, "that holy thing which shall be born of thee shall be called THE SON OF GOD;" from which it is evident that the Human conceived of God, and born of the virgin Mary, is what is called "the Son of God."

[3] In Isaiah:--

That the Son born of the virgin, and conceived of God, is He who is called "God-with-us," thus is He who is the Son of God, is evident. That this is the case is confirmed also by (Matt. 1:22, 23).

[4] In Isaiah:--

The burden is the same here; for it is said, "Unto us a Child is born, unto us a Son is given," who is not a Son from eternity, but a Son born in the world, as is also evident from the words of the prophet in the next verse, which are similar to those of the angel Gabriel to Mary in (Luke 1:32, 33).

[5] In David:--

Neither here is there meant a Son from eternity, but a Son born in the world; for it is a prophecy concerning the Lord who was to come; and therefore it is called "a statute concerning which Jehovah has made an announcement" to David. "This day," is not from eternity, but is in time.

[6] In David:--

This whole Psalm treats of the Lord who was to come, and therefore He is meant by Him who "shall call Jehovah His Father," and who shall be the "Firstborn," thus who is the Son of God.

[7] And so in other places, where He is called A rod out of the stem of Jesse (Isa. 11:1); An Offshoot of David (Jer. 23:5); The seed of the woman (Gen. 3:15); The Only-begotten (John 1:18); A Priest to eternity, and the Lord (Ps. 110:4, 5).

[8] In the Jewish Church there was understood by the Son of God the Messiah whom they had expected, and of whom they knew that He was to be born at Bethlehem. That by the Son of God they understood the Messiah, is evident from the following passages. In John:--

In the same Evangelist:--

In Matthew:--

In John:--

"Christ" is a Greek word, and means "the Anointed," as also does "Messiah" in the Hebrew language; and therefore John says:--

And in another place:--

[9] It has been shown in the first chapter that the Law and the Prophets, that is, the whole Word of the Old Testament, is concerning the Lord, and therefore by the Son of God who was to come, nothing else can be meant than the Human which the Lord assumed in the world. From this it follows that the Human was what was meant, when Jesus, at His baptism, was called by Jehovah, in a voice from heaven, His Son:--

For it was His Human that was baptized. And when He was transfigured:--

L 20. As by "the Son of God" is meant the Lord as to the Human which He assumed in the world, which is the Divine Human, it is evident what is meant by the Lord‘s so frequently saying that He was sent by the Father into the world, and that He came forth from the Father. By His being sent by the Father into the world, is meant that He was conceived from Jehovah the Father. That nothing else is meant by being sent, and sent by the Father, is evident from all the passages where it is said that He did the will of the Father and His works, which were that He conquered the hells, glorified His Human, taught the Word, and set up a new church, which could not have been done except by means of a Human conceived from Jehovah and born of a virgin, that is, unless God had been made Man. Examine the passages where "sent" occurs, and you will see. As, for instance, (Matt. 10:40; 15:24; Mark 9:37; Luke 4:43; 9:48; 10:16; John 3:17, 34; 4:34; 5:23, 24, 36-38; 6:29, 39, 40, 44, 57; 7:16, 18, 28, 29; 8:16, 18, 29, 42; 9:4; 11:42; 12:44, 45, 49; 13:20; 14:24; 15:21; 16:5; 17:3, 8, 21, 23, 25; 20:21). Also the passages where the Lord calls Jehovah "Father."

L 21. At the present day many think of the Lord no otherwise than as of a common man like themselves, because they think solely of His Human, and not at the same time of His Divine, when yet His Divine and His Human cannot be separated. For the Lord is God and Man, and God and Man in the Lord are not two, but one Person, yes, altogether one, just as soul and body are one man, according to the doctrine received in the whole Christian world which was formulated by Councils, and is called the doctrine of the Athanasian Creed. Therefore, lest anyone should in future separate in his thought the Divine and the Human in the Lord, I pray him to read the passages from Luke quoted above, and also the following in Matthew:--

From these words, and from those written in Luke concerning the Lord’s nativity, and from others adduced above, it is evident that the "Son of God" is Jesus conceived of Jehovah the Father, and born of the virgin Mary, of whom all the Prophets and the Law prophesied until John.

L 22. He who knows what in the Lord is called "the Son of God," and what in Him is called "the Son of man," is able to see many of the secret things of the Word; for at one time the Lord calls Himself "the Son," at another "the Son of God," and at another "the Son of man," everywhere according to the subject that is being treated of. When His Divinity, His oneness with the Father, His Divine power, faith in Him, life from Him, are being treated of, He calls Himself "the Son," and "the Son of God." As, for instance, in (John 5:17-26). But where His passion, Judgment, His advent, and, in general, redemption, salvation, reformation, and regeneration, are treated of, He calls Himself "the Son of man;" the reason of which is that He is then meant in respect to the Word. In the Word of the Old Testament, the Lord is designated by various names, being there named Jehovah, Jah, Lord, God, the Lord Jehovih, Jehovah Zebaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, the Rock, and also Creator, Former, Saviour, Redeemer, everywhere according to the subject that is being treated of. And the same in the Word of the New Testament, where He is named Jesus, Christ, the Lord, God, the Son of God, the Son of man, the Prophet, the Lamb, with other names, also everywhere according to the subject there treated of.

L 23. Having stated on what grounds the Lord is called "the Son of God," we will now state those on which He is called "the Son of man." The Lord is called "the Son of man" where the subject treated of is His passion, Judgment, His advent, and, in general, redemption, salvation, reformation, and regeneration. The reason is that "the Son of man" is the Lord in respect to the Word; and as the Word He suffered, judges, came into the world, redeems, saves, reforms, and regenerates That such is the case is evident from what now follows.

L 24. That the Lord is called "the Son of man" when His passion is treated of, is evident from these passages:--

And so in other places where He foretells His passion, as in (Matt. 20:18, 19; Mark 8:31; Luke 9:22.)

The reason the Lord then called Himself "the Son of man," is that He suffered Himself to be treated in the same way as they had treated the Word, as has been shown above very fully.

L 25. That the Lord is called "the Son of man" when the Judgment is treated of, is evident from these passages:--

The reason why the Lord calls Himself "the Son of man" when the Judgment is treated of, is that all judgment is effected according to the Divine truth which is in the Word. That this judges everyone, is said by the Lord Himself in John:--

(That the Lord judges no one to hell, and casts no one into hell, but that an evil spirit casts himself in, may be seen in the work on Heaven and Hell, (HH n. 545-550, 574.) By "the name" of Jehovah, of the Lord, of the Son of God, is meant the Divine truth, and therefore also the Word, which is from Him, and about Him, and therefore is Himself.

L 26. That the Lord is called "the Son of man" when His advent is treated of, is evident from these passages:--

"The consummation of the age," means the last time of the church; His "coming in the clouds of heaven with glory," means the opening of the Word, and the making manifest that the Word has been written about Him alone. In Daniel:--

In the Revelation:--

This also is said of the Son of man, as is evident from verse 13. I saw and behold a white cloud, and upon the cloud one sat like unto the Son of man (Revelation 14:14).

[2] That by "the Son of God" the Lord meant one thing in Himself, and by "the Son of man" another, is evident from His reply to the chief priest:--

Here He first confessed that He was the Son of God, and afterwards said that they should see the Son of man sitting at the right hand of power, and coming in the clouds of heaven, by which is meant that after the passion of the cross He would possess the Divine power of opening the Word and setting up the church anew, which could not be effected before, because He had not then conquered hell and glorified His Human. What is signified by sitting upon the clouds of heaven, and coming in glory, has been set forth in the work on Heaven and Hell, (HH n. 1.)

L 27. That the Lord is called "the Son of man" when Redemption, Salvation, Reformation, and Regeneration are treated of, is evident from these passages:--

Redemption and salvation are here treated of, and as the Lord effects these by means of the Word, He here calls Himself "the Son of man." The Lord says, That the Son of man has power (potestas) to forgive sins (Mark 2:10; Luke 5:24) (that is, to save). And also, That He is the Lord of the Sabbath, because He is the Son of man (Matt. 12:8; Mark 2:28; Luke 6:5) (i.e. because He is the Word, which He is Himself then teaching). He says, further, in John:--

By "meat" is meant all truth and good of doctrine from the Word, thus from the Lord; and this is also meant there by the manna, and by the bread which came down from heaven; and also by the following in the same chapter:--

"Flesh," or "bread," is the good of love from the Word; "blood," or "wine," is the good of faith from the Word, both from the Lord.

[2] The like is signified by "the Son of man" in other passages where He is mentioned, as in the following:--

By this is meant that the Word would have no place among the Jews, as also the Lord said in (John 8:37) and also that they had it not abiding in them, because they had not acknowledged Him (John 5:38). In the Revelation also "the Son of man" means the Lord in respect to the Word:--

Here, in various ways, the Lord is represented as the Word, and He is therefore called "the Son of man." In David:--

"The man of Thy right hand," also means the Lord in respect to the Word; and so does "the Son of man." He is called "the man of the right hand," because the Lord has power from the Divine truth, which also the Word is, and He had Divine power when He had fulfilled the whole Word: and therefore He had said That they should see the Son of man sitting at the right hand of the Father, with power (Mark 14:62).

L 28. That "the Son of man" signifies the Lord in respect to the Word, was the reason why the prophets also were called sons of man. The reason why the prophets were called sons of man, was that they represented the Lord in respect to the Word, and consequently signified the doctrine of the church from the Word. In heaven nothing else is understood by "prophets" as mentioned in the Word; for the spiritual signification of "prophet," as well as of "son of man," is the doctrine of the church from the Word; and, when predicated of the Lord, "prophet" means the Word itself. That the prophet Daniel is called "son of man" may be seen in (Dan. 8:17). That the prophet Ezekiel is called "son of man" may be seen in (Ezek. 2:1, 3, 6, 8; 3:1, 3, 4, 10, 17, 25; 4:1, 16; 5:1; 6:2; 7:2; 8:5, 6, 8, 12, 15; 11:2, 4, 15; 12:2, 3, 9, 18, 22, 27; 13:2, 17; 14:3, 13; 15:2; 16:2; 17:2; 20:3, 4, 27, 46; 21:2, 6, 9, 12, 14, 19, 28; 22:18, 24; 23:2, 36; 24:2, 16, 25; 25:2; 26:2; 27:2; 28:2, 12, 21; 29:2, 18; 30:2, 21; 31:2; 32:2, 18; 33:2, 7, 10, 12, 24, 30; 34:2; 35:2; 36:1, 17; 37:3, 9, 11, 16; 38:2, 14; 39:1, 17; 40:4; 43:7, 10, 18; 44:5). From what has been said it is now evident that the Lord in respect to the Divine Human is called "the Son of God," and in respect to the Word, "the Son of man."

L 29. The Doctrine of the Church that is received in the whole Christian world is that Our Lord Jesus Christ, the Son of God, is God and Man, who, although He is God and Man, yet He is not two, but one Christ; one, by the taking of the manhood into God; one altogether, by unity of person; for as the reasonable soul and flesh is one man, so God and man is one Christ. These words are taken from the doctrine of the Athanasian Creed, which has been received in the whole Christian world; and they are what is essential in it concerning the unition of the Divine and the Human in the Lord. What is said further in that Creed about the Lord will be explained in its own chapter. From these words it is quite evident that it is in accordance with the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man, and that the Divine in Him assumed the Human.

[2] From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine, for this would be like separating the soul from the body. That this is so must be admitted by everyone who reads what is cited above (n. 9, 21) from two of the evangelists namely, (Luke 1:26-35; Matt. 1:18-25) concerning the Lord‘s birth; from which it is manifest that Jesus was conceived of Jehovah God, and born of the virgin Mary; so that the Divine was in Him, and was His soul. As therefore His soul was the very Divine of the Father, it follows that His body, or Human, must also have become Divine for where the one is Divine, the other must be so too. In this way and in no other are the Father and the Son one, and the Father in the Son and the Son in the Father, and all things of the Son the Father’s, and all things of the Father the Son‘s, as the Lord Himself teaches in His Word.

[3] But how this unition was effected, shall be shown in the following order:--

1. The Lord from eternity is Jehovah.

2. The Lord from eternity, or Jehovah, assumed the Human to save men.

3. He made Divine the Human from the Divine in Himself.

4. He made Divine the Human by means of temptations admitted into Himself.

5. The full unition of the Divine and the Human in Him was effected by means of the passion of the cross, which was the last temptation.

6. By successive steps He put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God.

7. That thus God became Man, as in first principles, so also in ultimates.

L 30. i. That the Lord from eternity is Jehovah, is known from the Word; for the Lord said to the Jews, Verily I say unto you, before Abraham was, I am (John 8:58). And He says in another place, Glorify Thou Me, O Father, with the glory which I had with Thee before the world was (John 17:5). By this is meant the Lord from eternity, and not a Son from eternity; for "the Son" is His Human that was conceived of Jehovah the Father, and born of the virgin Mary, in time, as has been shown above.

[2] That the Lord from eternity is Jehovah Himself, is evident from many passages in the Word, of which at present there shall be adduced only these few:--

From these words it is evident that Jehovah God Himself was awaited. The voice of one crying in the wilderness, Prepare ye the way of JEHOVAH, make plain in the solitude a path for OUR GOD. The glory of JEHOVAH shall be revealed, and all flesh shall see it together. Beheld, THE LORD JEHOVAH shall come in strength (Isa. 40:3, 5, 10; Matt. 3:3; Mark 1:3; Luke 3:4). Here, too, the Lord is called Jehovah, who should come.

[3] I Jehovah will give thee for a covenant to the people, for a light of the nations. I Jehovah, this is My name and My glory will I not give to another (Isa. 42:6-8). "A covenant to the people," and "a light of the nations," is the Lord as to the Human; and as this is from Jehovah, and has become one with Jehovah, it is said, I Jehovah, this is My name, and My glory will I give to another, that is, not to another than Himself. To give glory, means to glorify, or to unite to Himself.

[4] THE LORD whom ye seek, shall suddenly come to His temple (Mal. 3:1). By the "temple" is meant the temple of His body (John 2:19, 21). THE DAY-SPRING FROM ON HIGH hath visited us (Luke 1:78). "The day-spring from on high" also is Jehovah, or the Lord from eternity. From what has been said it is evident that by the Lord from eternity is meant His Divine a Quo, which in the Word is "Jehovah." But from the passages to be quoted below, it will be evident that by Lord, and also by Jehovah, after His Human was glorified, is meant the Divine and the Human together, as a one; and that by the Son, alone, is meant the Divine Human.

L 31. ii. That the Lord from eternity, or Jehovah, assumed the Human to save men, has been confirmed from the Word in preceding chapters; and that man could not have been saved in any other way, will be shown elsewhere. That He assumed a Human, is evident from the passages in the Word where it is said that He went forth from the Father, descended from heaven, and was sent into the world. As from these:--

(That to be "sent by the Father into the world" means to assume a Human, may be seen above, at n. 20.)

L 32. iii. That the Lord made His Human Divine from the Divine in Himself, is evident from many passages of the Word, of which those shall be here adduced which confirm:

--1. That this was done by successive steps:--

[2]

--2. That the Divine operated through the Human, as the soul does through the body:--

[3]

--3. That the Divine and Human operated unanimously:--

[4]

--4. That the Divine was united to the Human, and the Human to the Divine:--

[5]

--5. That the Divine Human is to be approached, is evident from these passages:--

The reason of this is that no one can see the Divine Itself which is called "the Father;" but the Divine Human can be seen; for the Lord says, No one hath seen God at any time the Only-begotten Son who is in the bosom of the Father, He hath set Him forth (John 1:18).

[6]

--6. As the Lord made His Human Divine from the Divine in Himself, and as the Human is to be approached, and as the Son of God, we must put our faith in the Lord, who is both Father and Son. This is evident from these passages:--

[7] In these and all other passages where "the Father" is mentioned, there is meant the Divine which was in the Lord from conception, and which, according to the Doctrine of Faith of the Christian world, was circumstanced as is the soul in the body with man. The Human itself from this Divine is the Son of God. Now as this Human was made Divine, therefore, in order to prevent man from approaching the Father only, and thereby in thought, faith, and thence in worship, separating the Father from the Lord in whom the Father is, after the Lord had taught that He and the Father are one; that the Father is in Him, and He in the Father; that all should abide in Him; and that no one cometh to the Father but by Him, He taught also that we must believe in Him, and that man is saved by a faith directed to Him.

[8] Many in Christendom can form no idea of the fact that the Human in the Lord was made Divine, the chief reason of which is that they think of a man from his material body, and not from his spiritual body. And yet the truth is that all the angels (who are spiritual) are also men in a complete form; and, what is more, the whole Divine which proceeds from Jehovah God, from its first principles in heaven, down to its ultimate in this world, has a tendency to the human form.

L 33. iv. That the Lord made His Human Divine by means of temptations admitted into Himself, and by means of continual victories in them, has been treated of above, (n. 12-14); to which shall be added only this: Temptations are nothing but combats against evils and falsities; and as evils and falsities are from hell, temptations are combats against hell. Moreover with the men who are undergoing spiritual temptations, there are present evil spirits from hell, who induce them. The man is unaware that evil spirits induce the temptations; yet that they do so has been granted me to know from much experience.

[2] This is the reason why man is drawn out of hell and elevated into heaven when from the Lord he conquers in temptations; and this again is why man becomes spiritual, and therefore an angel, by means of temptations, or combats against evils. The Lord, however, fought from His own power against all the hells, and completely mastered and subjugated them; and as He at the same time glorified His Human, He holds them so to eternity.

[3] For before the Lord’s advent the hells had grown up to such a height that they were beginning to infest the very angels of heaven, and also every man that came into the world and went out of it. The cause of so high a growth of the hells was the complete devastation of the church, and the consequent prevalence of idolatries which caused the men of this world to be in mere falsities and evils; and the hells are from men. Hence it was that no man could have been saved unless the Lord had come into the world.

[4] Of these combats of the Lord the Psalms and Prophets treat much, but the Evangelists little. It is these combats which are meant by the temptations that the Lord endured, the last of which was the passion of the cross. And it is on account of them that the Lord is called Saviour and Redeemer. This is so far known in the church as to lead them to say that the Lord conquered death or the devil (that is, hell), and that He rose again victorious; and also that without the Lord there is no salvation. That the Lord also glorified His Human, and thereby became the Saviour, Redeemer, Reformer, and Regenerator to eternity, will be seen in what follows.

[5] That by means of these combats or temptations the Lord has become our Saviour, is evident from the passages quoted above in (n. 12-14); and also from this one in Isaiah:--

This chapter treats of the Lord‘s combats. Also from this passage in David:--

These words also treat of the Lord.

L 34. v. That the full unition of the Divine and the Human in the Lord was effected by means of the passion of the cross, which was the last temptation, has been established above in its proper chapter, where it has been shown that the Lord came into the world in order to subjugate the hells and glorify His Human, and that the passion of the cross was the last combat, by mean of which He fully conquered the hells, and fully glorified His Human. Now as by the passion of the cross the Lord fully glorified His Human (that is, united it to His Divine, and thus made His Human also Divine), it follows that He is Jehovah and God as to both the Divine and the Human. And therefore in many passages in the Word He is called Jehovah, God, and the Holy One of Israel the Redeemer, Saviour, and Former.

[2] As in the following:--

[3] From these passages it may be seen that the Lord’s Divine called "the Father" (and here "Jehovah" and "God"), and the Divine Human called "the Son" (and here "the Redeemer" and "Saviour," and also "the Former," which means the Reformer and Regenerator), are not two, but one. For not only is mention made of Jehovah, God, and the Holy One of Israel the Redeemer and Saviour, but the expression "Jehovah the Redeemer and Saviour" is used, and even "I am Jehovah the Saviour, and there is none besides Me." From this it is very evident that the Divine and the Human in the Lord are one Person; and that the Human also is Divine. For the Redeemer and Saviour of the world is no other than the Lord in respect to the Divine Human, and this is what is called the Son. Moreover redemption and salvation are an attribute proper to His Human, which is called merit and righteousness; for it Was His Human that endured temptations and the passion of the cross; and therefore it was by means of His Human that He effected redemption and salvation.

[4] As, therefore, after the unition of the Human with the Divine in Him, which was like that of the soul and body in man, they were no longer two but one Person (according to the Doctrine of the Christian world), it follows that the Lord is Jehovah and God as to both the Divine and the Human. And this therefore is why it is said on the one hand that Jehovah and the Holy One of Israel are the Redeemer and Saviour, and on the other that the Redeemer and Saviour are Jehovah, as may be seen from the passages that have been quoted. Thus it is said, Christ the Saviour (Luke 2:11; John 4:42). God and the God of Israel the Saviour and Redeemer (Luke 1:47; Isa. 45:15; 54:5; Ps. 78:35). Jehovah the Holy One of Israel the Saviour and Redeemer (Isa. 41:14; 43:3, 11, 14, 15; 48:17; 49:7; 54:5). Jehovah the Saviour, Redeemer, and Former (Isa. 44:6; 47:4; 49:26; 54:8; 63:16; Ps. 19:14; 130:7, 8; 2 Sam. 22:2, 3). Jehovah God the Redeemer and Saviour, and besides Me there is none else (Isa. 43:11; 44:6; 45:14, 15, 21, 22; Hosea. 13:4).

L 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

[3] As from His birth the Lord had a human from the mother, and as He by successive steps put it off, it follows that while He was in the world He had two states, the one called the state of humiliation or emptying out (exinanitio), and the other the state of glorification or unition with the Divine called the Father. He was in the state of humiliation at the time and in the degree that He was in the human from the mother; and in that of glorification at the time and in the degree that He was in the Human from the Father. In the state of humiliation He prayed to the Father as to one who was other than Himself; but in the state of glorification He spoke with the Father as with Himself. In this latter state He said that the Father was in Him and He in the Father, and that the Father and He were one. But in the state of humiliation He underwent temptations, and suffered the cross, and prayed to the Father not to forsake Him. For the Divine could not be tempted, much less could it suffer the cross. From what has been said it is now evident that by means of temptations and continual victories in them, and by the passion of the cross which was the last of the temptations, the Lord completely conquered the hells, and fully glorified His Human, as has been shown above.

[4] That the Lord put off the human taken from the mother, and put on a Human from the Divine in Himself called the Father, is evident also from the fact that whenever He addressed His mother directly, He did not call her Mother, but Woman. Only three times in the Evangelists do we read that He thus addressed or spoke of her, twice calling her Woman, and once not recognizing her as His mother. Of the two occasions when He called her Woman we read in John:--

And of the one occasion when He did not recognize her, in Luke:--

In other places Mary is called His "mother," but not from His own mouth.

[5] The same inference is confirmed by the fact that the Lord did not admit that He was the son of David For we read in the Evangelists:--

From what has been said it is evident that in respect to the glorified Human the Lord was the son neither of Mary nor of David.

[6] Of what quality was His glorified Human, He showed to Peter, James, and John when transfigured before them:--

[7] That the Lord‘s Human was glorified, is evident from what is said about His glorification in the Evangelists:--

As the Lord was glorified by successive steps, it is said "I both have glorified it, and will glorify it again." Again in the same Evangelist:--

And in Luke:--

These things are said concerning His Human.

[8] The reason the Lord said "God is glorified in Him," and "God shall glorify Him in Himself," and also " Glorify Thy Son that Thy Son may also glorify Thee," is that the unition was reciprocal, being that of the Divine with the Human and of the Human with the Divine. On this account He said also, "I am in the Father, and the Father in Me" (John 14:10, 11); and "All Mine are Thine, and Thine are Mine" (John 17:10); so that the unition was plenary. It is the same with all unition--unless it is reciprocal, it is not full. Such therefore must also be the uniting of the Lord with man, and of man with the Lord. As He teaches:--

[9] As the Lord’s Human was glorified, that is, made Divine, He rose again after death on the third day with His whole body, which does not take place with any man; for a man rises again solely as to the spirit, and not as to the body. In order that men may know, and no one doubt, that the Lord rose again with His whole body, He not only said so through the angels in the sepulchre, but also showed Himself to His disciples in His human body, saying to them when they believed that they saw a spirit:--

[10] In order to evince still further that He was not a spirit but a Man, the Lord said to His disciples, Have ye here any meat? And they gave Him a piece of a broiled fish, and of a honeycomb; and He took it and did eat before them (Luke 24:41-43). As His body was no longer material, but Divine substantial, He came in to His disciples when the doors were shut (John 20:19, 26); and after He had been seen He became invisible (Luke 24:31). Being such, the Lord was then taken up, and sat at the right hand of God; as we read:--

To "sit at the right hand of God," signifies Divine omnipotence.

[11] As the Lord ascended into heaven, and sat at the right hand of God (by which is signified Divine omnipotence) with the Divine and the Human united into a one, it follows that His human substance or essence is just as is His Divine substance or essence. To think otherwise would be like thinking that His Divine was taken up into heaven and sat at the right hand of God, but not His Human together with it, which is contrary to Scripture, and also to the Christian Doctrine, which is that in Christ God and Man are like soul and body, and to separate these is contrary to sound reason. This unition of the Father with the Son, or of the Divine with the Human, is meant also in the following:--

Every man who is saved ascends into heaven, but not of himself. He ascends by the Lord‘s aid. The Lord alone ascended of Himself.

L 36. vii. Thus God became Man, as in first principles so also in ultimates. That God is a Man, and that every angel and every spirit is a man from God, has been partially shown in the work on Heaven and Hell, and will be further shown in the works entitled Angelic Wisdom. From the beginning, however, God was a Man in first principles and not in ultimates; but after He had assumed the Human in the world, He became a Man in ultimates also. This follows from what has been already established--that the Lord united His Human to His Divine, and thus made His Human Divine. It is from this that the Lord is called the beginning and the end, the first and the last, the Alpha and the Omega:--

L 37. In chapter 1 we undertook to show that universal Holy Scripture treats of the Lord, and that the Lord is the Word. This shall now be further shown from passages of 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;" and also "King," "Jehovah’s Anointed," and "David." I may first mention that I have been permitted to run through all the Prophets and the Psalms of David, and to examine each verse and see what it treats of, and I have seen that the only subjects treated of are: the church set up anew and to be set up anew by the Lord; the advent, combats, glorification, redemption, and salvation, of the Lord; heaven from Him; and, with these, their opposites. As all these are works of the Lord, it became evident that universal Holy Scripture is concerning Him, and therefore that the Lord is the Word.

[2] But this can be seen only by those who are in enlightenment from the Lord, and who also know the spiritual sense of the Word. All the angels of heaven are in this sense, and therefore when the Word is being read by a man, they so comprehend it. For spirits and angels are constantly with man, and as they are spiritual they understand spiritually all that a man understands naturally. That all Holy Scripture is concerning the Lord, may be obscurely seen, and as through a glass, darkly, from the passages of the Word already cited in chapter 1 (n. 1-6), as also from those concerning the Lord now to be quoted, to show how frequently He is called the Lord (that is, Jehovah) and God; and from which it is apparent that it is He who spoke through the prophets, by whom it is everywhere said, "Jehovah spake," "Thus saith Jehovah," "The saying of Jehovah."

[3] That the Lord existed before His advent into the world, is evident from the following passages:--

The same is evident from the Lord’s words in the Evangelists that He "was before Abraham," that He had glory with the Father "before the foundation of the world," that He "had gone forth from the Father," and that "the Word was from the beginning with God," that "God was the Word," and that this "was made flesh." That the Lord is called "Jehovah," the "God of Israel and of Jacob," the "Holy One of Israel," "God," and "Lord," and also "King," "Jehovah‘s Anointed," and "David," is evident from what now follows.

L 38. That the Lord is called "Jehovah," is evident from these passages:--

In these passages Jehovah is called the "Redeemer and Saviour;" and as the Lord alone is the Redeemer and Saviour, it is He who is meant by "Jehovah." That the Lord is Jehovah, that is, that Jehovah is the Lord, is evident also from the following passages:--

Not to mention other passages where mention is made of the great and near day of Jehovah as (Ezek. 30:3; Joel 2:11; Amos 5:18, 20; Zeph. 1:14, 15, 18).

L 39. ii. That the Lord is called "the God of Israel," and "the God of Jacob," is evident from the following passages:--

Not to quote those passages in which the Lord is called the God of Israel the Redeemer and Saviour (Luke 1:47; Isa. 45:15; 54:5; Ps. 78:35). Besides many other passages, in which He is called the God of Israel only (Isa. 17:6; 21:10, 17; 24:15; 29:23; Jer. 7:3; 9:15; 11:3; 13:12; 16:9; 19:3, 15; 23:2; 24:5; 25:15, 27; 29:4, 8, 21, 25; 30:2; 31:23; 32:14, 15, 36; 33:4; 34:2, 13; 35:13, 17, 18, 19; 37:7; 38:17; 39:16; 42:9, 15, 18; 43:10; 44:2, 7, 11, 25; 48:1; 50:18; 51:33; Ezek. 8:4; 9:3; 10:19, 20; 11:22; 43:2; 44:2; Zeph. 2:9; Psalms. 41:13; 59:5; 68:8).

L 40. iii. That the Lord is called "the Holy One of Israel," is evident from these passages:--

By "the Holy One of Israel" is meant the Lord as to the Divine Human; for the angel Gabriel said to Mary, "That Holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35). That Jehovah and the Holy One of Israel, although distinctively mentioned, are one and the same, is evident from the passages here quoted, in which it is said that Jehovah is that Holy One of Israel.

L 41. iv. That the Lord is called "Lord" and " God," is evident from so many passages that if quoted they would fill pages. Let these few suffice:--

The same is evident from the fact that they adored Him, and fell upon their faces before Him (Matt. 9:18; 14:33; 15:25; 28:9; Mark 1:40; 5:22; 7:25; 10:17; Luke 17:15, 16; John 9:38). So in David:--

And it is the same in heaven:--

L 42. v. The reason why the Lord is called "King" and "the Anointed," is that He was the Messiah, or Christ; and "Messiah" or "Christ" means the king and the anointed. This is why, in the Word, the Lord is meant by king," and also by "David," who was king over Judah and Israel. That the Lord is called king" and "Jehovah‘s anointed," is evident from many passages in the Word:--

It is from the Lord’s being called a "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 (Matt. 12:28; 16:28; Mark 1:14, 15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 60; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51. And in Daniel:--

That His advent is called "the Gospel of the kingdom," may be seen in (Matthew 4:23; 9:35; 24:14).

L 43. vi. That the Lord is called "David," is evident from these passages:--

L 44. He who knows that the Lord is meant by David, may know why David so frequently wrote of the Lord in his Psalms while writing about himself; as in these words:--

L 45. From the numerous passages quoted from the Word in the preceding chapter, it is evident that the Lord is called Jehovah, the God of Israel and of Jacob, the Holy One of Israel, Lord, and God, and also King, the Anointed, and David, from which it may be seen, as yet however as through a glass, darkly, that the Lord is God Himself, from and about whom is the Word. Now it is known in the whole world that God is one, and no man possessed of sound reason denies it. It remains therefore to confirm this from the Word and, in addition, that the Lord is that God. i. That God is one, is confirmed by these passages of the Word:--

ii. That the Lord is that God, is confirmed by these passages of the Word:--

As the Lord alone is the Saviour and the Redeemer, and as it is said that Jehovah is that Saviour and Redeemer, and that there is none besides Him, it follows that the one God is no other than the Lord.

L 46. Jesus has said in Matthew:--

It has already been shown that the Divine called "the Father," and the Divine called "the Son," are a one in the Lord; and it shall now be shown that "the Holy Spirit" is the same as the Lord.

[2] The reason why the Lord said that they were to baptize into the name of the Father and of the Son and of the Holy Spirit, is that there is in the Lord a trine or trinity; for there is the Divine called the Father, the Divine Human called the Son, and the proceeding Divine called the Holy Spirit. The Divine called the Father, and the Divine called the Son, are the Divine ex Quo; and the proceeding Divine is the Divine per Quod. That the Divine which proceeds from the Lord is no other than the Divine which is Himself, will be seen in the treatises on the Divine Providence, Omnipotence, Omnipresence, and Omniscience; for it is a matter of deep investigation.

[3] That there is a trine in the Lord may be illustrated by comparison with an angel, who has a soul and a body, and also a proceeding. That which proceeds from him is himself outside of him. I have been permitted to learn many things about this proceeding, but this is not the place to present them.

[4] After death the first thing the angels teach every man who looks to God is that the Holy Spirit is not any other than the Lord; and that "to go forth" and "to proceed" is nothing else than to enlighten and teach by the presence, which is according to the reception, of the Lord. The result is that after death very many people put away the idea they had formed in this world about the Holy Spirit, and receive the idea that it is the Lord’s presence with man through angels and spirits, by and according to which the man is enlightened and taught.

[5] Moreover, it is usual in the Word to name two Divines, and sometimes three, which yet are one; as Jehovah and God, Jehovah and the Holy One of Israel, Jehovah and the Mighty One of Jacob, and also God and the Lamb. And as these are one, it is said in other places, Jehovah alone is God, Jehovah alone is holy, and He is the Holy One of Israel, and there is none besides Him; and also instead of God it is sometimes said the Lamb, and instead of the Lamb, God; this is done in the Revelation; the other expressions occur in the Prophets.

[6] That it is the Lord only who is meant by the Father, Son, and Holy Spirit in (Matt. 28:19), is evident from what there precedes and what follows. In the preceding verse the Lord says, "All power is given unto Me in heaven and on earth," and in the following verse He says, "Lo, I am with you all the days, even to the consummation of the age;" thus He speaks of Himself only, so that He spoke in that manner (about the Father, Son, and Holy Spirit) to make His disciples aware that there is a trinity in Him.

[7] In order that it may be known that the Holy Spirit is not a Divine other than the Lord Himself, it shall be shown what is meant by "spirit" in the Word. By "spirit" is meant,

1. Man‘s life in general.

2. As man’s life varies according to his state, by "spirit" is meant the varying affection of life in man.

3. Also the life of one who is regenerate, which is called spiritual life.

4. But where "spirit" is said of the Lord, His Divine life is meant, thus the Lord Himself.

5. Specifically, the life of His wisdom, which is called the Divine truth.

6. Jehovah Himself, that is, the Lord, spoke the Word through the prophets.

L 47. i. That by "spirit" is meant man‘s life, is evident from ordinary discourse, in which it is said that a man, when he dies, yields up his spirit, so that by "spirit" in this sense is meant the life of the respiration, and in fact the term "spirit" is derived from the respiration, and this is why, in the Hebrew language, there is one word for both "spirit" and "wind." There are in man two fountains of life, one is the motion of the heart, and the other is the respiration of the lungs. The life from the respiration of the lungs is what is properly meant by "spirit" and also by "soul." That this acts as one with the man’s thought from the understanding, and that the life from the heart‘s motion acts as one with his will’s love, will be seen in its own place. That man‘s life is meant in the Word by "spirit," is evident from these passages:--

L 48. ii. As man’s life varies according to his state, by "spirit" is meant the varying affection of life in man. As, 1: The life of wisdom:--

2. The excitation of life:--

3. Freedom of life:--(It is said of) the four living creatures (which were cherubs) seen by the prophet, Whithersoever the spirit was to go, they went (Ezek. 1:12, 20). 4. Life in fear, pain or grief and anger:--

5. A life of various evil affections:--

6. Infernal life:--

7. Besides the infernal spirits themselves by whom men are troubled (Matt. 8:16; 10:1; 12:43-45; Mark 1:23-27; 9:17-29; Luke 4:33, 36; 6:17, 18; 7:21; 8:2, 29; 9:39, 42, 55; 11:24-26; 13:11; Rev. 13:15; 16:13, 14).

L 49. iii. That by "spirit" is meant the life of one who is regenerate, which is called spiritual life:--

(To pour out the spirit means to regenerate; as does also to give a new heart and a new spirit.)

[2] That by "spirit" is meant spiritual life in those who are in humiliation:--

L 50. iv. That where "spirit" is said of the Lord, there is meant His Divine life, thus the Lord Himself, is evident from these passages:--

[2] "Spirit" as used for Jehovah Himself, that is, the Lord:--

"Blasphemy against the Holy Spirit," is blasphemy against the Lord‘s Divine; "a word against the Son of man," is something said against the Word by wrongly interpreting its meaning; for "the Son of man" is the Lord in respect to the Word, as has been shown above.

L 51. v. That by "spirit," when said of the Lord, is specifically meant the life of His wisdom, which is Divine Truth:--

[2] That by the "Comforter," the "Spirit of Truth," and the "Holy Spirit," the Lord meant Himself, is evident from His words--that "the world did not as yet know Him," for they did not as yet know the Lord. And when He said that He would send it," He added, "I will not leave you orphans, I come to you, and ye shall see Me" (John 14:16-19, 26, 28); and in another place, "Lo I am with you all the days, even to the consummation of the age" (Matt. 28:20); and when Thomas said, "We know not whither Thou goest," Jesus said, "I am the way and the truth" (John 14:5, 6).

[3] As the "Spirit of Truth" or "Holy Spirit" is the same as the Lord, who is the Truth itself, it is said, "the Holy Spirit was not yet, because Jesus was not yet glorified" (John 7:39); for after His glorification or complete unition with the Father, which was effected by the passion of the cross, the Lord was Divine wisdom and Divine truth itself, thus the Holy Spirit. The reason why the Lord breathed on the disciples and said, "Receive ye the Holy Spirit," was that all the breathing of heaven is from the Lord. For angels as well as men have breathing and beating of the heart; their breathing being according to their reception of wisdom from the Lord, and their beating of the heart or pulse being according to their reception of Divine love from the Lord. That this is so will be seen in its own place.

[4] That "the Holy Spirit" is Divine Truth from the Lord, is further evident from these passages:--

To "baptize with the Holy Spirit and with fire," is to regenerate by means of the Divine truth which is of faith and the Divine good which is of love.

A dove is a representative of purification and regeneration by means of Divine truth.

[5] As by "the Holy Spirit," where the Lord is treated of, is meant His Divine life, thus Himself, and, specifically, the life of His wisdom which is called Divine truth, by the "spirit" mentioned in the writings of the prophets which is called also the "Holy Spirit," is meant Divine truth from the Lord. Thus in the following passages:--

"Lamps of fire," and the Lord’s "eyes," signify Divine truths, and "seven" signifies what is holy. The Spirit said, that they may rest from their labors (Rev. 14:13).

As, therefore, by the "Holy Spirit" there is meant, specifically, the Lord as to Divine wisdom, and derivatively as to Divine truth, it is evident why it is said of the Holy Spirit that it enlightens, teaches, inspires.

L 52. vi. "Jehovah Himself (that is, the Lord) spoke the Word through the prophets. We read of the prophets that they were in vision, and that Jehovah spoke to them. When they were in vision they were not in the body, but in their spirit, in which state they saw things such as are in heaven. But when Jehovah spoke to them, they were in the body, and heard Him speaking. These two states of the prophets should be carefully distinguished. In their state of vision, the eyes of their spirit were opened, and those of their body shut, and they then seemed to themselves to be carried from place to place, the body remaining in its own place. In this state, at times, were Ezekiel, Zechariah, Daniel, and John when he wrote the Revelation; and it is then said that they were "in vision," or "in the spirit" Thus Ezekiel says:--

He says too,

In like manner in the vision of God, or in the spirit, he saw

That he was then in the visions of God, he says in (Ezekiel 40:2); and that the spirit took him up, in (Ezekiel 43:5). The case was the same with Zechariah, in whom at the time there was an angel,

In a similar state was Daniel,

That he saw these things in visions, is stated in (Daniel 7:1, 2, 7, 13; 8:2; 10:1, 7, 8). That the angel Gabriel was seen by him in vision, and spoke with him, is stated in (Daniel 9:21, 22). The case was the same with John when he wrote the Revelation, who says,

L 53. As to the Word itself, however, it is not said in the Prophets that they spoke it from the Holy Spirit, but that they spoke it from Jehovah, from Jehovah of Armies, from the Lord Jehovih; for we read "the Word of Jehovah came unto me," "Jehovah said unto me," and very frequently "Jehovah said," and "the word (dictum) of Jehovah." And, as the Lord is Jehovah, as has been shown above, it follows that all the Word has been spoken by Him. That no one may doubt this to be the case, I will give the references, in Jeremiah only, to the places where these four expressions occur (Jer. 1:4, 7, 11-14, 19; 2:1-5, 9, 19, 22, 29, 31; 3:1, 6, 10, 12, 14, 16; 4:1, 3, 9, 17, 27; 5:11, 14, 18, 22, 29; 6:6, 9, 12, 15, 16, 21, 22; 7:1, 3, 11, 13, 19-21; 8:1, 3, 12, 13; 9:3, 7, 9, 13, 15, 17, 22, 24, 25; 10:1, 2, 18; 11:1, 6, 9, 11, 17, 21, 22; 12:14, 17; 13:1, 6, 9, 11-15, 25; 14:1, 10, 14, 15; 15:1-3, 6, 11, 19, 20; 16:1, 3, 5, 9, 14, 16; 17:5, 19, 20, 21, 24; 18:1, 5, 6, 11, 13; 19:1, 3, 6, 12, 15; 20:4; 21:1, 4, 7, 8, 11, 12; 22:2, 5, 6, 11, 16, 18, 24, 29, 30; 23:2, 5, 7, 12, 15, 24, 29, 31, 38; 24:3, 5, 8; 25:1, 3, 7-9, 15, 27-29, 32; 26:1, 2, 18; 27:1, 2, 4, 8, 11, 16, 19, 21, 22; 28:2, 12, 14, 16; 29:4, 8, 9, 16, 19-21, 25, 30-32; 30:1-5, 8, 10-12, 17, 18; 31:1, 2, 7, 10, 15-17, 23, 27, 28, 31-38; 32:1, 6, 14, 15, 25, 26, 28, 30, 36, 42; 33:1, 2, 4, 10-13, 17, 19, 20, 23, 25; 34:1, 2, 4, 8, 12, 13, 17, 22; 35:1, 13, 17-19; 36:1, 6, 27, 29, 30; 37:6, 7, 9; 38:2, 3, 17; 39:15-18; 40:1; 42:7, 9, 15, 18, 19; 43:8, 10; 44:1, 2, 7, 11, 24-26, 30; 45:1, 2, 5; 46:1, 23, 25, 28; 47:1; 48:1, 8, 12, 30, 35, 38, 40, 43, 44, 47; 49:2, 5-7, 12, 13, 16, 18, 26, 28, 30, 32, 35, 37-39; 50:1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40; 51:25, 33, 36, 39, 52, 58). These from Jeremiah only. All the other prophets speak in the same way, and none say that the Holy Spirit has spoken, or that Jehovah has spoken to them by means of the Holy Spirit.

L 54. From all this then it is evident that JEHOVAH (who is THE LORD FROM ETERNITY) spoke through the prophets; and that where the HOLY SPIRIT is mentioned, it is the Lord Himself. It follows that GOD IS ONE IN BOTH PERSON AND ESSENCE, AND THAT THIS GOD IS THE LORD.

L 55. The recognition by Christians of three Divine Persons, and thus as it were of three Gods, has arisen from there being in the Lord a Trine, one of which is called the Father, the second the Son, and the third the Holy Spirit. This Trine is also referred to in the Word under distinct names just as we refer by distinct names to soul, to body, and to that which proceeds from them, which, however, taken together, form a one. In the sense of the letter the Word is of such a nature that things which form a one it distinguishes from each other as if they did not form a one. This is why Jehovah (who is the Lord from eternity) is sometimes called "Jehovah," sometimes "Jehovah of Armies," sometimes " God," sometimes "the Lord;" and at the same time He is called "Creator," "Saviour," "Redeemer," and "Former," and even " Shaddai;" and His Human which He assumed in this world, "Jesus," "Christ," "Messiah," "Son of God," "Son of man;" and, in the Word of the Old Testament, "God," "Holy One of Israel," "Jehovah’s Anointed," "King," "Prince," "Counselor," "Angel," "David."

[2] In consequence of this feature of the Word in the sense of the letter (that it speaks of as many those who really form a one) Christians, who at first were simple folk, and understood everything in accordance with the literal import of the words discriminated the Divinity into three Persons. On account of their simplicity this was permitted, but in such a manner that they should believe the Son to be Infinite, Uncreate, Almighty, God, and Lord, altogether equal to the Father; and that they should also believe that these are not two, or three; but one in essence, majesty, and glory, and therefore in Divinity.

[3] They who believe this in simplicity in accordance with doctrine, and do not confirm themselves in the idea of three Gods, but of the three make a one, after death are taught by the Lord by means of angels that He Himself is that one God, and that Trine. And this teaching is received by all who come into heaven for no one can be admitted into heaven who thinks of three Gods, however much he may say One; for the life of the whole heaven, and the wisdom of all the angels, are founded upon the acknowledgment and consequent confession of one God, and upon the faith that this one God is also Man, and that He is the Lord, who is at once both God and Man.

[4] From all this it is evident that it was of Divine permission that Christians at first received the doctrine of three Persons, provided that they at the same time received the idea that the Lord is God, Infinite, Almighty, and Jehovah. For unless they had received this too, it would have been all over with the church, because the church is the church from the Lord; and the eternal life of all is from the Lord, and from no other.

[5] That the church is the church from the Lord is evident from this alone, that the whole Word from beginning to end treats solely of the Lord, as was shown above; and that we must believe in Him, and that they who do not believe in Him have not eternal life, but that the anger of God abideth on them (John 3:36).

[6] Now as everyone sees in himself that if God is one, He is one in both Person and Essence (for no one thinks differently, or can think differently, while thinking that God is one), I will here cite the whole of the Creed which takes its name from Athanasius, and will afterwards show that all things said therein are true, provided that instead of a trinity of Persons there is understood a trinity of Person.

L 56. The Creed is as follows:--Whosoever will be saved, before all things it is necessary that he hold the Catholic (other authorities say, Christian) Faith; which faith, except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic (others say, Christian) Faith is this: That we worship one God in Trinity, and the Trinity in Unity, neither confounding the persons, nor dividing the substance (others 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 all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreate, the Son uncreate, and the Holy Spirit uncreate. The Father incomprehensible (infinitus), the Son incomprehensible (infinitus), and the Holy Spirit incomprehensible (infinitus). The Father eternal, the Son eternal, and the Holy Spirit eternal: and yet there are not three eternals, but One Eternal: as also there are not three incomprehensibles (infiniti), nor three uncreates but one uncreate, and one incomprehensible (infinitus). So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty and yet there are not three Almighties, but One Almighty. So the Father is God, the Son is God, and the Holy Spirit is God and yet there are not three gods, but One God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; and yet not three lords, but One Lord. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord, so are we forbidden by the Catholic Religion to say there be three gods or three lords (others say, still we cannot, according to the Christian faith, mention three gods or three lords). The Father is made of none, neither created, nor begotten (natus): the Son is of the Father alone, not made, nor created, but begotten (natus): the Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten (natus), 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 afore or after another none is greater or less than another; but the whole three persons are coeternal together, and coequal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped (others say, three persons in one Godhead, and one God in three persons, is to be worshiped). He therefore that will be saved, must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ (others say, that he firmly believes that our Lord is very Man). For the right 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; others, nature) of the Father, begotten before the worlds; and Man of the substance (others say, nature) of his mother, born in the world; perfect God, and perfect Man, of a reasonable soul and human flesh (corpore) subsisting; equal to the Father as touching his Godhead, and inferior to the Father as touching his manhood. Who although he be God and Man, yet he is not two, but one Christ; one, not by conversion of the Godhead into flesh (corpus) but by taking of the manhood into God (others say, He is one, yet not that the Godhead was transmuted into manhood, but the Godhead took up the Manhood to itself); one altogether, not by confusion (others say, commingling) of substance, but by unity of person (others say, He is altogether One, not that the two natures are commixed, but he is one person). For as the reasonable soul and flesh (corpus) is one man, so God and man is one Christ, Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sitteth on the right hand of the Father, God Almighty, from whence He shall come to judge the quick and the dead. At whose coming all men shall 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.

L 57. That all things of the Creed are true in so far as its verbal expressions are concerned, provided that instead of a Trinity of Persons there is understood a Trinity of Person, will be seen if we transcribe it again, with this latter trinity substituted in it. A Trinity of Person is this: THAT THE LORD‘S DIVINE IS THE FATHER, THE DIVINE HUMAN THE SON, AND THE PROCEEDING DIVINE THE HOLY SPIRIT. When this trinity is understood, the man can both think of and say One God; but who fails to see that otherwise he cannot but think of three Gods? Athanasius himself saw this, and this is why there were inserted these words:--As we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord; so are we forbidden by the Catholic religion (or, by the Christian faith) to say (or name) three gods or three lords. This amounts to saying, Although it is allowable, by the Christian verity, to acknowledge, or think of, three Gods and Lords, yet it is not allowable, by the Christian faith, to say or name more than one God and one Lord. And yet it is acknowledgment and thought which conjoin man with the Lord and heaven, and not mere speech. Besides, no one can comprehend how the Divine, which is one, can be divided into three Persons, each of whom is God, for the Divine is not divisible. And to make the three one through the essence or substance does not take away the idea of three Gods, but merely conveys an idea of their unanimity.

L 58. That in so far as its verbal expressions are concerned, all things of this Creed are true, provided that instead of a Trinity of Persons there is understood a Trinity of Person, is evident from the same when rewritten in this form:--Whosoever will be saved, it is necessary that he hold this Christian Faith; and the Christian Faith is, that we worship one God in Trinity, and Trinity in Unity, not confounding the Trine of Person, nor dividing the Essence. The Trine of one Person is what is called the Father, Son, and Holy Spirit. The Divinity of the Father, Son, and Holy Spirit is one and the same, the glory and majesty equal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son uncreate, and the Holy Spirit uncreate. The Father is infinite, the Son infinite, and the Holy Spirit infinite. And yet there are not three infinites, nor three uncreates, but one Uncreate, and one Infinite. So likewise the Father is Almighty, the Son Almighty, and the Holy Spirit Almighty; and yet there are not three almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Spirit is God; and yet there are not three gods, but one God. So likewise 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 by the Christian verity we acknowledge a trine in one Person, who is God and Lord, so by the Christian faith we can say one God and one Lord. The Father is made of none, neither created, nor born the Son is of the Father alone, not made, nor created, but born the Holy Spirit is of the Father and of the Son, not made, nor created, nor born, 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 greatest or least, but they are altogether equal. So that in all things, as is aforesaid, the Unity in Trinity, and Trinity in Unity, is to be worshiped.

L 59. So far in the Creed as to the Trinity and Unity of God. The Creed then treats of the Lord’s assumption of the Human in the world, called the Incarnation. Everything said in the Creed on this point also is true, provided we make a clear distinction between the human from the mother in which the Lord was when in a state of humiliation or emptying out (exinanitio) (Isa. 53:12), as when He suffered temptations and the cross; and the Human from the Father, in which He Has when in a state of glorification or unition. For in the world the Lord assumed a Human conceived of Jehovah (who is the Lord from eternity), and born of the virgin Mary; so that He had both a Divine and a human, a Divine from His Divine from eternity, and a human from the mother Mary in time; but this latter human He put off, and put on a Human that was Divine. This Human is what is called the Divine Human, and is meant in the Word by the "Son of God." When therefore the things first said in the Creed about the Incarnation are understood of the maternal human (in which the Lord was when in a state of humiliation), and the things that follow, of the Divine Human (in which He was when in a state of glorification), all things there are in agreement. With the maternal human (in which the Lord was when in a state of humiliation) agree the following statements, that come first in the Creed:--That Jesus Christ was God and Man, God of the Substance of the Father, and Man of the substance of the mother, born in the world; perfect God and perfect Man, of a rational soul and human body consisting; equal to the Father as touching the Godhead, but inferior to the Father as touching the manhood. That this manhood was not converted into the Godhead, nor commixed therewith; it being put off, and the Divine Human assumed in its place. With the Divine Human (in which He was when in a state of glorification, and is now to eternity) agree the following words in the Creed:--Although our Lord Jesus Christ, the Son of God, be God and Man, yet he is not two, but one Christ yea, he is altogether one, for he is one person for as the reasonable soul and body are one man, so God and Man are one Christ.

L 60. That in the Lord, God and Man (as is said in the Creed) are not two, but one Person, yea, altogether one, as soul and body are one, is clear from many things said by the Lord Himself, as that the Father and He are one; that all things of the Father are His, and all His the Father‘s; that He is in the Father, and the Father in Him; that all things are given into His hand; that He has all power; that He is the God of heaven and earth; that whosoever believes in Him has eternal life; and further from its being said of Him that He was taken up into heaven as to both the Divine and the Human, and that, with respect to both, He sits on the right hand of God, which means that He is Almighty: not to repeat many passages of the Word treating of His Divine Human which are copiously quoted above, and all of which bear witness that GOD IS ONE IN BOTH PERSON AND ESSENCE; THAT THE TRINITY IS IN HIM; AND THAT THIS GOD IS THE LORD.

L 61. The reason why these truths relative to the Lord are now for the first time made publicly known, is that it has been foretold in the Revelation (21 and 22) that a New Church, in which this doctrine will hold the chief place, is to be instituted by the Lord at the end of the former church. It is this Church which is meant by the "New Jerusalem," and no one can come into it who does not acknowledge the Lord as the God of heaven and earth. This I can declare--that the universal heaven acknowledges the Lord alone; and that no one who does not acknowledge Him is admitted into heaven; for heaven is heaven from the Lord. It is precisely this acknowledgment from love and faith which causes all there to be in the Lord and the Lord in them, as the Lord Himself teaches in John:--

The reason why this has not been previously seen from the Word, is that if it had been previously seen it would not have been received, because the Last Judgment had not been effected. Before that event the power of hell prevailed over the power of heaven, and as man is in the midst between the two, it is evident that the devil (which is hell) would have plucked it out of men’s hearts, and would also have profaned it. But this state of power on the part of hell was completely broken by the Last Judgment, which has now been executed. Since that Judgment--thus now--every man who craves to be enlightened and wise can be so. On this subject see the work on Heaven and Hell, (HH n. 589-596, 597-603) and also that on the Last Judgment, (LJ n. 65-72, 73, 74).

L 62. In the Revelation, after a description of the state of the Christian Church as it would be at its end, and as it now is, and after those of that church who are signified by the false prophet, the dragon, the harlot, and the beasts, are said to have been cast into hell, it is added:--

By the "new heaven," and by the "new earth," which John saw, after the former heaven and the former earth had passed away, is not meant a new starry and atmospheric heaven such as appears before the eyes of men, nor a new earth such as that on which men dwell; but there is meant a newness of the church in the spiritual world, and a newness of the church in the natural world. As a newness of the church in both worlds, spiritual and natural, was effected by the Lord when He was in this world, a like prediction had been made in the Prophets, namely, that a new heaven and a new earth would then come into existence (Isa. 65:17; 66:22), which cannot possibly mean a heaven visible to the eyes, and an earth habitable by men. By the term spiritual world is meant the world where angels and spirits dwell, and by the term natural world is meant the world where men dwell. That a newness of the church in the spiritual world has been recently effected, and that a newness of the church in the natural world will be effected, has been partly shown in the little work on the Last Judgment, and will be shown more fully in the Continuation of that work.

L 63. By the "Holy City Jerusalem" is meant this New Church as to doctrine, and therefore it was seen coming down from God out of heaven, for the doctrine of genuine truth comes to us from the Lord through heaven, and from no other source. As the Church in respect to doctrine is meant by the City New Jerusalem, it is said:--

and afterwards,

That by "bride" and "wife" is meant the church, when the Lord is meant by "bridegroom" and "husband," is well known. The church is a "bride" when she is desirous to receive the Lord; and a "wife," when she does receive Him. That the Lord is meant by "her Husband" is evident; for it is said, "the bride the Lamb’s wife."

L 64. The reason why "Jerusalem" means the church as to doctrine, is that there and at no other place in the land of Canaan were the temple and altar, the offering of sacrifices, and therefore the Divine worship; and for this reason the three yearly feasts were celebrated there, to which every male in the whole country was commanded to go. This is why "Jerusalem" signifies the church in respect to worship, and therefore as to doctrine-for worship is prescribed in doctrine, and is performed according to it. An additional reason is that the Lord was present in Jerusalem, and taught in its temple, and afterwards glorified His Human there. Besides, "city" in the spiritual sense of the Word signifies doctrine, and therefore "holy city" signifies the doctrine of Divine truth from the Lord.

[2] That by "Jerusalem" is meant the church as to doctrine, is further evident from other passages in the Word, as from these:--

This whole chapter treats of the Lord’s advent, and of a New Church to be set up by Him. This New Church is here meant by "Jerusalem called by a new name which the mouth of Jehovah shall name," and which shall be "a crown of ornament in the hand of Jehovah, and a kingdom‘s diadem in the hand of God," and in which Jehovah shall "delight," and which shall be called "a city sought out, not forsaken." These words cannot possibly mean the Jerusalem in which were the Jews at the time of the Lord’s coming into the world, for that city was of a wholly contrary character, and might rather be called Sodom, as indeed it is called in (Rev. 11:8; Isa. 3:9; Jer. 23:14; Ezek. 16:46, 48).

[3] Again in Isaiah:--

This chapter also treats of the Lord‘s advent, and of a church to be set up anew by Him. This church was not set up anew among those who were in Jerusalem, but among those outside of it, so that it is this church which is meant by the Jerusalem that should be to the Lord a rejoicing, and whose people should be to Him a gladness, and where also the wolf and the lamb should feed together, and where they should do no harm. Here, too, it is said, just as in the Revelation, that the Lord will "create a new heaven and a new earth," the meaning being similar; and it is added that He will "create Jerusalem."

[4] In another place in Isaiah:--

This chapter also treats of the Lord’s advent, and of the church to be set up anew by Him; so that by the Jerusalem into which the uncircumcised and the unclean should no more come, and which the Lord should redeem, is meant the church; and by "Jerusalem the holy city," the church as to doctrine from the Lord.

[5] In Zephaniah:--

Here in like manner it treats of the Lord and of a church from Him, over which "the King of Israel" (who is the Lord) will be glad with joy, will exult with a shout, and in whose love He will rest, and whose members He will make a name and a praise to all people of the earth.

[6] In Isaiah:--

In Daniel:--

It is evident that here also "Jerusalem" means the church, because this was indeed restored and built by the Lord, but not the Jerusalem that was the residence of the Jews.

[7] "Jerusalem" means a church from the Lord in the following passages also. In Zechariah:--

In Joel:--

In Isaiah:--

In Micah:--

In Jeremiah:--

In Isaiah:--

Besides other passages (Isa. 24:23; 37:32; 66:10-14; Zech. 12:3, 6, 8, 9, 10; 14:8, 11, 12, 21; Mal. 3:1, 4; Ps. 122:1-7; 137:5, 6).

[8] That in these passages "Jerusalem" means the church which was to be set up anew by the Lord, and which actually was set up anew by Him, and not the Jerusalem in the land of Canaan that was inhabited by the Jews, is evident from those passages in the Word where it is said of the latter Jerusalem that it should utterly perish and be destroyed (Jer. 5:1; 6:6, 7; 7:17, 20; 8:5-7; 9:10, 11, 13; 13:9, 10, 14; 14:16; Lam. 1:8, 9, 15, 17; Ezek. 4:1-17; 5:9-17; 12:18, 19; 15:6-8; 16:1-23; 23:1-49; Matt. 23:33, 37, 39; Luke 19:41-44; 21:20-22; 23:28-30).

L 65. In the Revelation occur the words, A NEW HEAVEN AND A NEW EARTH; and afterwards, BEHOLD I MAKE ALL THINGS NEW, which mean nothing else than that in the church now to be set up anew by the Lord THE DOCTRINE WILL BE NEW. This doctrine did not exist in the former church, the reason of which is that if it had, it would not have been received, because the Last Judgment had not then been executed, and previous to that Judgment the power of hell prevailed over the power of heaven, so that if the doctrine had been given before, even from the Lord‘s mouth, it would not have remained with men; nor does it at this day remain except with those who approach the Lord alone, and acknowledge Him as the God of heaven and earth. (See above n. 61.) This same doctrine had indeed been given in the Word; but as not long after its setting up anew the church was turned into Babylon, and afterwards, with others, into Philistia, that doctrine could not be seen from the Word, for the church sees the Word from the principles of its religion and from its doctrine, and in no other way. The new things contained in the present little work are, in general, as follows:--

1. God is one in Person and Essence, and this God is the Lord.

2. All Holy Scripture treats of Him alone.

3. He came into the world to subdue the hells, and to glorify His Human; and He accomplished both by admitting temptations into Himself, and did so fully by the last of them which was the passion of the cross. Thereby He became the Redeemer and Saviour; and thereby merit and righteousness are His alone.

4. The statement that He "fulfilled all things of the law" means that He fulfilled all things of the Word.

5. By the passion of the cross He did not take away sins, but bore them as the Prophet, that is to say, He suffered that there should be represented, in Himself, the church in respect to its maltreatment of the Word.

6. The imputation of His merit is not anything at all unless thereby is meant the forgiveness of sins after repentance.

These things are contained in this little work. In those which follow it, which are to be Concerning the Holy Scripture, Concerning the Doctrine of Life, Concerning Faith, and Concerning the Divine Love and the Divine Wisdom, still other new things will be seen.

1 That is, a complex whole which constitutes a unity. (TRANSLATOR)

1 In the expression "Divine proceeding," Divine is not to be understood as an adjective qualifying proceeding, but proceeding is to be taken as a verb (or participle) describing the act which the divine there performs. Thus, the expression does not mean a proceeding which is Divine, but a Divine that is in the act of proceeding forth. "Divine proceeding," thus understood, exactly translates Swedenborg’s Divinum procedens. (Tr.)

1 The Latin has "Jehovah shall say."

1 In the Apocalypse Revealed (AR n. 612), it is "Saviour;" in the Apocalypse Explained (AE n. 31), it is "just and saving;" but the Hebrew is "saved," as given here by Swedenborg. (Tr.)

1 The term singular is the correlative of universal, as particular is of general. The veriest singulars are most absolute ones, the most singular or individually distinct of all. (Tr.)

1 Concerning the Lord‘s temptations or combats, see the small work on The New Jerusalem and its Heavenly Doctrine, published in London (HD n. 201, 302). And concerning temptations in general (HD n. 187-200).

1 Latin instaurare, to set up, not originally, but in restoration and repair. See Translator’s Prefatory Notes, p. v. (Tr.)

1 Latin instaurare, to set up, not originally, but in restoration and repair. (Tr.)

1 Potestas, Greek is the authority, command, and power that is exercised by a ruler. (Tr.)_

1 Literally, the divine from which; that is, the Divine which is the source. (Tr.)

1 That angels are human forms, and that everything Divine has a tendency to the human form, may be seen in the work on Heaven and Hell (HH n. 73-77, 453-460), and more fully in the works which follow this present one, which will be from Angelic Wisdom concerning the Lord.

1 Literally, the Divine from which; that is, the Divine which is the source. (Tr.)

2 Literally, the Divine by means of which; that is, the Divine which is the instrument or executive agency. (Tr.)

3 Although the treatise here named was never published as a separate work, the subjects of it are specially treated of in the first chapter of the True Christian Religion. See also references to the same subjects in this present work (n. 65), in (SACRED n. 32), and in (DLW n. 9). (Tr.)

1 That is, in 1763. (Tr.)

1 That by "city" in the Word is signified the doctrine of the church and of religion, may be seen in (AC n. 402, 2449, 2943, 3216, 4492, 4493). That by the gate of a city is signified the doctrine by means of which there is entrance into the church (AC n. 2943, 4477, 4478). That on this account the elders sat in the gate of the city, and judged, ibid. That "to go out of the gate" is to fall back from doctrine (AC n. 4492, 4493). That in heaven cities and palaces are presented representatively when angels and spirits are conversing about doctrinal matters (AC n. 3216).