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therefore also He said to the disciples, “ Ye call there understood; for the Word is not only natume Master and Lord, and ye say right, for I am,” ral, but also spiritual. -- A. E. 710. John xiii. 13, 14, 16 ; by which words is signified 160. In the Word of the Old Testament, menthat He was Jehovah God. That the Lord was tion is made of Jehovah, the Lord Jehovah, JehoJehovah, is understood also by the words of the vah Zebaoth, Lord, Jehovah God, God in the pluangel to the shepherds: “Unto you is born to-day ral and singular, the God of Israel, the Holy One a Savior, who is Christ the Lord,Luke ii. 11; of Israel, the King of Israel, Creator, Savior, where Christ is for the Messiah, the Anointed, the Redeemer, Schaddai, Rock, and so on, when neyKing, and Lord for Jehovah. They who examine ertheless, by all those names are not meant sevthe Word without much attention, cannot know cral, but one, for the Lord is thus variously named this, believing that our Savior, like others, was according to his divine attributes. - A. É. 852. called Lord merely from respect and veneration, 161. The same may most manifestly appear when yet He was so called from this, that He from the internal sense of the two names of our was Jehovah. - A. C. 2921.

Lord, JESUS Christ. When these are named, 157. Jehovah, in the Old Testament, is called few have any other idea than that they are proper the Lord in the New, as is evident from these names, and almost like the names of another man, passages: It is said in Moses, “ Hear, O Israel ! but more holy. The more learned, indeed, know Jehovah, your God, is one Jehovah; and thou shalt that Jesus signifies Savior, and Christ the Anointlove Jehovah, thy God, with all thy heart and with ed, and hence they conceive some more interior all thy soul,” Deut. vi. 4, 5; but in Mark: “The idea ; but still these are not the things which the Lord, your God, is one Lord; and thou shalt love angels in heiven perceive from those names, the Lord, thy God, with all thy heart and with all which things are still more divine, namely, by thy soul,” xii. 29, 30. Also in Isaiah: "Prepare Jesus, when pronounced by man in reading the a way for Jehovah ; make smooth in the desert a Word, they perceive the divine good, and by path for our God,” xl. 3; but in Luke: “Thou Christ the divine truth, and by both the divine shalt go before the face of the Lord, to prepare a marriage of good and truth, and of truth and way for Him,” i. 76; besides in other passages. good. A. C. 3001. And also the Lord commanded his disciples to call Him Lord, and therefore He was so called by the

Why the Lord was born on this Earth. apostles, in their Epistles, and afterwards by the 162. There are several reasons why it pleased apostolic church, as appears from their creed, the Lord to be born, and to assume the human in which is called the “ Apostles' Creed.” The rea- our earth, and not in another, concerning which son was, because the Jews durst not use the name reasons I have been informed from heaven. Jehovah, on account of its sanctity; and also by 163. The principal reason was for the sake of Jehovah is meant the Divine Esse, which was from the Word, that this might be written in our earth, eternity, and the Human, which He assumed in and when written be published through the univertime, was not that Esse. - T. C. R. 81.

sal earth; and once published be preserved to all

posterity; and that thus it might be made maniMeaning of the Phrases, Son of God, and Son fest that God was made Man, even to all in the of Man.

other life. 158. He who knows what, in the Lord, the Son

164. That the principal reason was for the sake of God signifies, and what, in Him, the Son of of the Word, is because the Word is truth divine Man signities, can see many secrets of the Word ;

itself, which teaches man that there is a God, that for the Lord sometimes calls Hir self the Son of there is a heaven, and that there is a hell, that God, and sometimes the Son of Man, always there is a life after death; and moreover teaches according to the subject treated of. When his how he ought to live and to believe, that he may divinity, his unity with the Father, his divine power, come into heaven, and thus be happy to eternity; faith in Him, and life from Him, are treated of, lle all these things without revelation, thus in this then calls Himself the Son, and the Son of God, earth without the Word, would have been altoas John v. 17-26, and elsewhere, but where his gether unknown, and yet man is so created, that passion, the judgment, his coming, and, in general,

as to his internal man he cannot die. redemption, salvation, reformation, and regenera

165. That the Word might be written in our tion, are treated of, lie then calls Himself the Son earth, is because the art of writing has prevailed of Man. - L. 22.

here from the most ancient time, first on bark or

tablets of wood, next on parchments, afterwards Various Names of the Lord.

on paper, and lastly by types as in printing. This

was provided of the Lord for the sake of the 159. Inasinuch as the Lord alone reforms and Word. regenerates men, therefore in the Word He is 166. That the Word might afterwards be pubcalled the Former from the womb, as in Isaiah: lished through this universal earth, is because a " Jehovah, thy Maker and Former from the womb, communication of all nations is here given, both helpeth thee,” xliv. 2, 24 ; again: “ Jehovah hath by land and water, to all parts of the globe ; hence called me from the womb, from the bowels of my the Word once written could be transferred from mother He hath remembered my name. Thus one nation to another, and be every where taught. saith Jehovah, my Former from the womb, for his Such communication was also provided of the servant, to bring back Jacob unto Himself, and Lord for the sake of the Word. Israel shall be gathered to Him,” xlix. 1, 5. The 167. That the Word once written might be preLord, in many parts of the Word, is called Creator, served to all posterity, consequently to thousands Maker, and former from the womb, and also Re- and thousands of years, and that it has been so deemer by reason that He creates man anew, preserved, is known. reforins, regenerates, and redeems. It may be 168. That thus it might be made manifest that supposed that the Lord is so called because He God has been made Man; for this is the first and created man and forms him in the womb, but still most essential thing, on account of which the it is a spiritual creation and formation which is Word was given, for no one can believe in a God, and love a God, whom he cannot comprehend un- | Practical Effects of a correct Idea of the der some appearance; wherefore they who acknowl

Lord. edge what is incomprehensible, sink in thought

173. The primary thing is to acknowledge the into nature, and thus believe in no God; wherefore Lord's divine principle oin his human, and his it pleased the Lord to be born here, and to make omnipotence in saving the human race, for by that this manifest by the Word, that it might not only be acknowledgment man is conjoined to the divine made known in this globe, but that also it might be principle, inasmuch as that principle is nowhere made manifest thereby, to all in the universe, who else, for there is the Father, the Father being in come into heaven from any other earth whatsoever; Him, and He in the Father, as the Lord Himself for in heaven there is a communication of all.

teaches; wherefore they who look to another divine 169. It is to be known that the Word in our principle near Him, or at his side, as is ustal with earth, given through heaven from the Lord, is the those who pray to the Father to have mercy on union of heaven and the world, for which end them for the sake of the Son, turn aside from the there is a correspondence of all things in the letter way, and adore a divine principle elsewhere than in of the Word, with divine things in heaven; and Him. And moreover they think nothing at that that the Word, in its supreme and inmost sense, time concerning the Lord's divine principle, but treats of the Lord, of his kingdom in the heavens solely concerning his human, which principles, and in the earths, and of love and faith from Him notwithstanding, cannot be separated, for the and in Him, consequently of life from Him and divine and human principles are not two but one in Him: such things are presented to the angels only person conjoined as the soul and body, acin heaven, from whatsoever earth they are, when cording to the doctrine received by the churches the Word of our earth is read and preached. from the faith of Athanasius; wherefore to ac

170. In every other earth truth divine is mani- knowledge the Divine Human Principle in the fested by word of mouth by spirits and angels, as humanity of the Lord, or the Divine Human Prinwas said in the preceding treatises concerning the ciple, is the primary thing of the church, by which inhab tants of the earths in this solar system, but conjunction is effected ; and because it is the this is done within families; for the human race primary it is also the first thing of the church. in must of the earths live distinct according to And inasmuch as this is the first thing of the families; wherefore divine truth thus revealed by church, the Lord, when He was in the world, so spirits and angels is not conveyed far beyond fam- often asked those whom he healed, whether they ilies, and unless a new revelation constantly suc- believed that He was able to do for them what ceeds, it is either perverted or perishes : it is oth- they required, and when they answered that they erwise on our earth, where truth divine, which is did believe, He said, “ According to your faith be the Word, remains in its integrity forever. it unto you.” This He so often asked in order

171. It is to be known that the Lord acknowl- that they might first believe that He had divine edges and receives all, from whatsoever earth they omnipotence from his Divine Human Principle, be, who acknowledge and worship God under a for without that faith the church could not comhuman form, since God under a human form is the mence, and without it they could not be conjoined Lord: and whereas the Lord appears to the inhab- to the divine principle, but must have been itants of the earths in an angelic form, which is separated from it, and consequently they could the human form, therefore when spirits and angels not receive any thing of good from Him. Afterfrom those earths hear from the spirits and angels wards the Lord taught them how they should be of our earth, that God actually is Man, they re- saved, namely, that they should receive divine ceive that Word, acknowledge, and rejoice that it truth from Him; and this is received, when it is is so.

applied to, and implanted in, the life by doing it; 172. To the reasons which have been above therefore the Lord so often said, that they should adduced, may be added, that the inhabitants, spir- do his words. From these considerations it is its, and angels of our earth, in the Grand Man, manifest, that these two things, viz., believing in have reference to external and corporeal sense; the Lord and doing his words, make a one, and and the external and corporeal sense is the ulti- that they can by no means be separated; for he mate, in which the interiors of life close, and in who does not the words of the Lord does not bewhich they rest as in their cominon (basis). The lieve in Him; and he who supposes that He case is similar in regard to truth divine in the believes in the Lord, and does not his words, does letter, which is called the Word, and which on not believe in Him, for the Lord is in his own this account also was given in this earth and not in words, that is, in his own truths, and from them He another. And whereas the Lord is the Word, and gives faith to man. From these few considerations its first and last, that all things might exist accord- it may be known that conjunction with the divine ing to order, He was willing also on this account principle is effected by the acknowledgment of the to be born in this earth, and be made the Word, Lord, and by the reception of divine truth from according to what is written in John: “In the Him. – A. &. 328. beginning was the Word, and the Word was with 174. Inasmuch as the church at this day does God, and God was the Word. This was in the not know that conjunction with the Lord makes beginning with God: all things were made by heaven, and that conjunction is affected by the Him, and without Him was not any thing made acknowledgment that He is the God of heaven and which was made. And the Word was made flesh earth, and at the same time by a life conformable and dwelt among us, and we saw his glory, the to his commandments, therefore it may be expeglory as of the only begotten of the Father. No dient to say something on this subject; he who is one hath seen God at any time: the only-begotten utterly unacquainted with the subject may possibly Son who is in the bosom of the Father, He hath ask, What signifies conjunction? how can acknowlbrought Him forth to view," 1-4, 14, 18: the edgment and life occasion conjunction ? what need Word is divine truth. But this is an arcanum, is there of such acknowledgment and life? may which will be intelligible only to few. - A. C. not every one be saved by a bare act of mercy ? 9350-9360.

what occasion then for any other medium of salvation but faith alone? is not God merciful and om- and not such as were his thought and speech nipotent? But let such a one know, that in the from doctrine, if the latter has not made one with spiritual world all presence is occasioned by the former. That man has two states as to faith knowledge and acknowledgment, and all conjunc- and love, one whilst he is in doctrine, and another tion by affection which is of love; for spaces there when he is out of doctrine, but that the state of are nothing else but appearances according to sim- his faith and love out of doctrine saves him, and ilarity of minds, that is, of affections and their not the state of his speech concerning faith and love derivative thoughts; wherefore when any one when derived from doctrine, unless the latter makes knows another, either from fame or report, or from one with the former, is unknown to man, when yet intercourse with him, or from conversation, or to think and speak from doctrine concerning faith from relationship, when he thinks of him from and love, is to speak from the natural man and his an idea of that knowledge, the other becomes memory, as may appear from this circumstance present, although to all appearance he were a alone, that the evil, as well as the good, can thus thousand furlongs distant; and if any one also think and speak when they are with others. And loves another whom he knows, he dwells with him for this reason it is that evil prelates equally with in one society, and if he loves him intimately, in one good prelates, or prelates who have no faith equalhouse: this is the state of all throughout the whole ly with those who have faith, can preach the gosspiritual world, and this state of all derives its pel, to all appearance, with a similar zeal and origin from hence, that the Lord is present to affection; the reason is, because in such case man, every one according to faith, and conjoined accord- as was said, thinks and speaks from his natural ing to love; faith and the consequent presence of man, and his memory; but to think from his spirit, the Lord is given by means of knowledges of is not to think from the natural man and his truths derived from the Word, especially concern- memory, but from the spiritual man, and from the ing the Lord Himself there, but love and conse- faith and affection of this man. From this alone it quent conjunction is given by a life according to may appear, that there are two states pertaining his commandments, for the Lord says, “He that to man, and that the former state does not save hath my commandments and keepeth them, he it him, but the latter; for man after death is a spirit; is that loveth Me, and I will love him, and make therefore such as he was in the world as to his my abode with him,” John xiv. 21. — A. E. 1340. spirit, such he remains after his departure out of

175. The very essential principle of the church the world. Moreover, that there are two states is the acknowledgment of the union of the Divine pertaining to the man of the church, has been Itself in the Human of the Lord, and this must be granted me to know from much experience; for in all and singular the things of worship. The man after death can be let into either state, and reason why this is an essential of the church, and also is actually let into both; many, when they hence an essential of worship, is, because the sal- have been let into the former state, have spoken vation of the human race depends solely on that like Christians, and from their speech were beunion. — A. C. 10370.

lieved by others to be Christians, but as soon as 176. The first and primary principle of the they were remitted into the latter state, which was church is, to know and acknowledge its God; for the state of their own spirit, they then spoke like without that knowledge and acknowledgment diabolical spirits, and altogether against the things there is no conjunction; thus, in the church, with they had spoken before. From these consideraout the acknowledgment of the Lord. H. D. 296. tions it also appears how it is to be understood,

177. The Lord is said to be rejected, when He that the Lord is rejected at this day by those who is not approached and worshipped, and also when are within the church, namely, that from doctrine He is approached and worshipped only as to his indeed it is allowed that the divinity of the Lord is human principle, and not at the same time as to to be acknowledged and believed in the same dehis divine; wherefore at this day He is rejected gree as the Divinity of the Father, for the doctrine by those within the church who do not approach of the church teaches, “ that as is the Father, so and worship Him, but pray to the Father to have also is the Son, uncreate, infinite, 'eternal, omnipocompassion on them for the sake of the Son, when tent, God, Lord, neither of them greater or less, notwithstanding no man, or angel, can ever ap- before or after the other ;” see the creed of Athaproach the Father, and immediately worship Him, nasius. Notwithstanding this, however, they do for the divinity is invisible, with which no one not approach and worship the Lord as divine, but can be conjoined in faith and love; for that which worship the Divinity of the Father, as is the case is invisible does not fall into the idea of thought, when they pray to the Father that He may have nor, consequently, into the affection of the will. compassion on them for the sake of his Son, and They who constitute the church at this day do, when they use these words, they do not at all indeed, think concerning the divine principle think of the divine principle of the Lord, but of of the Lord in his human when they speak his human separate from the divine, thus of his from the doctrine of the church, but altogether humanity, as similar to that of another man. On otherwise when they think and speak with thein- such occasions, they think not of one God, but of selves without that doctrine : but let it be known, two or three. To think thus concerning the Lord that man is in one state when he thinks and speaks is to reject Him ; for not to think of his divine princifrom doctrine, and in another when he thinks and ple in conjunction with his human, is by separation speaks without it. Whilst man thinks and speaks to exclude the divine, which nevertheless are not from doctrine, his thought and speech are from two persons, but one person, and make a one as the memory of his natural man; but when he soul and body. – A. E. 114. thinks and speaks out of doctrine, his thought and

178. Inasmuch as the Divine Human Principle speech are then from his spirit; for to think and of the Lord is the primary truth of the church, speak from the spirit, is to think and speak from therefore it continually flows in from heaven with the interiors of his mind, wherefore, what he thence man; whence it is, as it were, impressed upon speaks is his real faith. The state of man also every one to think of the Divine Being under a after death becomes such as were the thought and human form, and thus inwardly in themselves to speech of his spirit with himself out of doctrine, see their Divine Being, except in the case of those who have extinguished this impression in them- | v. 37; and also chap. i. : 8; and to believe in and selves. Hence also may be seen the cause why love a divine being, which cannot be thought of all men after death, how vast soever their number, under any form, is impossible. – A. E. 200. when they become spirits, are turned to their own The Reason why these things concerning the loves, and that hence they who have worshipped

Lord were first publicly made known. the Divine Being under the human form turn to the Lord, who appears to them as a sun above the

181. The reason why these things concerning heavens ; but they who have not worshipped Him the Lord are now for the first time made publicly under the human form, are turned to the loves of known, is, because it is foretold in the Revelation, their own natural man, all which have reference to xxi. and xxii., that a new church should be instithe loves of self and of the world ; thus they turn tuted by the Lord, at the end of the former, in backwards from the Lord, and to turn themselves which this should be the primary thing. This backwards from the Lord is to turn towards hell. church is what is there meant by the New Jerusa- A. E. 151.

lem, into which none can enter, but those who 179. The first thing will be to know who is the acknowledge the Lord alone as the God of heaven God of heaven, since all other things depend on and earth. And this I can aver, that the univerthat. In the universal heaven no other is acknowl- sal heaven acknowledges the Lord alone; and that edged for the God of heaven than the Lord alone. whosoever does not acknowledge Him, is not adThey say there, as He Himself taught, “that He mitted into heaven; for heaven is heaven from is one with the Father ; that the Father is in Him the Lord. This acknowledgment itself from love and He in the Father; and he that seeth Him and faith, causes all there to be in the Lord, and seeth the Father; and that every thing holy pro

the Lord in them, as the Lord Himself teaches in ceedeth from Him,” John x. 30,38; xiv. 10, 11'; xvi. John: “In that day ye shall know, that I am in 13–15. I have often spoken with angels on this my Father, and ye in Me, and I in you,” xiv. 20. subject, and they constantly said, that they cannot And again: “ Abide in Me, and I in you. I am in heaven distinguish the Divine into three, since the vine, ye are the branches ; he that abideth in they know and perceive that the Divine is one, Me and I in him, the same bringeth forth much and that it is one in the Lord. They said, also, fruit; for without Me ye cannot do any thing. If that those who come from the church out of the a man abide not in Me, he is cast out,” xv. 4-6, world, with whom there is an idea of three xvii. 22, 23. That this was not seen from the Divines, cannot be admitted into heaven, since Word before, is, because, if it had been seen, still their thought wanders from one to another; and it it would not have been received; for the last judgis not lawful there to think three and say one, be- ment had not yet been accomplished ; and before cause every one in heaven speaks from thought, of heaven; and man is in the midst between

that, the power of hell prevailed over the power for there speech is cogitative, or thought speaking; heaven and hell; wherefore, had this doctrine been Wherefore those who in the world distinguished the Divine into three, and received a separate idea seen before, the devil, that is, hell, would have concerning each, and did not make that idea one, taken it out of the hearts of men, and would and concentrate it in the Lord, cannot be received: moreover have profaned it. This state of the for there is given in heaven a communication of power of hell was altogether broken by the last all thoughts; wherefore, if one should come

judgment, which is now accomplished; since thither who thinks three and says one, he would that, thus now, every one who desires it may bebe immediately discovered and rejected. But it is come enlightened and wise. L. 61.. to be known, that all those who have not separated Memorable Relation concerning the Divine truth from good, faith from love, in the other

Trinity. life, when instructed, receive the heavenly idea concerning the Lord, that He is the God of the

182. Since it has been given me by the Lord to unive se; but it is otherwise with those who have see the wonderful things which are in the heavens separated faith from life, that is, who have not and under the heavens, I ought to relate, accordlived according to the precepts of true faith.

ing to command, what has been seen. There was H. H. 2.

seen a magnificent palace, and in the inmost part

of it a temple; in the inidst of this, there was The Recognition of the Lord as God sheds a table of gold, upon which was the Word, at Light upon every particular of the Word.

which stood two angels. About the table there 180. If it be assumed as doctrine, and acknowl- were three rows of seats ; the seats of the first edged, that the Lord is one with the Father, and row were covered with silk drapery of a purple that his human principle is divine from the divinity color, the seats of the second row with silk drapery in Himself, light will be seen in every particular of a blue color, and the seats of the third row with of the Word ; for what is assumed as doctrine, white drapery. Under the roof, high above the and acknowledged from doctrine, appears in light table, there appeared a curtain spread out, glitterwhen the Word is read. The Lord, also, from ing with precious stones, from the splendor of whom all light proceeds, and who has all power, which shone forth, as it were, a rainbow, when the enlightens those who are in this acknowledgment. sky is becoming serene after a shower. Suddenly But, on the other hand, if it be assumed and ac- then were seen clergymen sitting upon all the knowledged as doctrine, that the divine principle seats, all clothed in the garments of the sacerof the Father is another principle separate from dotal ministry. On one side there was a vestry, that of the Lord, nothing will be seen in light in where stood an angel, who was the keeper, and in the Word; inasmuch as the man who is in that it lay splendid garments, in beautiful order. It doctrine turns himself from one divine being to was a council convened by the Lord; and I heard a another, and from the divinity of the Lord, which voice from heaven, saying, Deliberate." But he may see, which is effected by thought and they said, “On what ? " It was said, “ Concernfaith, to a divinity which he cannot see, for the ing the Lord the Savior, and concerning the Holy Lord says, “Ye have never heard his (the Fa- Spirit.But when they began to think concernther's] voice at any time, nor seen his form,” John ing them, they were not in illustration; wherefore

52

in

they made supplication, and then light flowed days will come when I shall raise unto David a down out of heaven, and illuminated first the hinder righteous Branch, who shall reign a King; and parts of their heads, and afterwards their temples, this is his name, Jehovah our Righteousness," and at last their faces; and then they began to Jerem. xxiii. 5, 6; xxxii. 15, 16.

“In that day, deliberate, and, as it was commanded, first concern- Jehovah shall be for a King over all the carth ; ing the Lord the Savior. The first thing proposed that day, Jehovah shall be one, and his name one," and canvassed was,

Who assumed the Human in Zech. xiv. 9. Those who sat on the seats, being the Virgin Mary?” And an angel, standing at confirmed by these and the former passages, unanithe table, on which was the Word, read to them mously said, that Jehovah Himself assumed the these words from Luke: “Behold, thou shalt con- Human in order to redeem and save men.

But ceive in the womb, and shalt bring forth a son, and then a voice was heard from the Roman Catholics, shalt call his name Jesus; He shall be great, and who had hid themselves behind the altar, saying, shall be called the Son of the Most High. And “How can Jehovah God become Man? Is he not Mary said to the angel, How shall this be done, the Creator of the Universe ? And one of those since I know not a man? And the angel, answer- who sat upon the seats of the second 10w, turned ing, said, The Holy Spirit shall come upon thee, and himself about, and said, “Who then?” And he the Virtue of the Most High shall overshadow thee ; behind the altar, standing close to the altar, rewherefore the Holy Thing that is born of thee shall plied, The Son from eternity." But he was be called the Son of God," i. 31, 32, 34, 35. Then answered, “ Is not the Son from eternity, according also he read these in Matthew : “ The angel said to your confession, also the Creator of the universe ? to Joseph in a dream, Joseph, son of David, fear And what is a Son and a God born from eternity ? not to take Mary for thy wife, for that which is born And how can the Divine Essence, which is one in her is of the Holy Spirit. And Joseph knew her and indivisible, be separated, and one part of it denot until she had brought forth her first-born son, scend, and not the whole together?” The second and she called his name Jesus," i. 20, 25. And thing canvassed concerning the Lord was, Whether, besides these passages, he read many more from according to this, the Father and He are not one, the evangelists; as Matt. iii. 17 ; xvii. 5; John i. as the soul and the body are one. They said that 18; iii. 16; xx. 31; and many other places, where " This is a consequence, because the soul is from the Lord, as to the Human, is called the Son of God, the Father.” Then one of those who sat upon the and where He, from his Human, calls Jehovah his seats of the third row, read from the confession of Father ; as also from the prophets, where it is fore- faith, which is called the Athanasian Creed, these told that Jehovah Himself was about to come into words : “ Although our Lord Jesus Christ, the Son the world; among which also these two in Isaiah, of God, is both God and Man, still there are not “It shall be said in that day, Lo, this is our God, two, but there is one Christ; yea, He is altogether whom we have expected to deliver us; this is ove; He is one person, since, as the soul and body Jehovah, whom we have expected ; let us be glad make one man, so God and Man is one Christ.” and rejoice in his salvation,” xxv. 9. “ The voice The reader said, that that creed where those words of one crying in the wilderness, Prepare a way- for are, is received in the whole Christian world, even Jehovah, make smooth in the desert a path for our by the Romart Catholics. And they said, “ What God; for the glory of Jehovah shall be revealed; need is there of more proofs that God the Father and all flesh shall see together. Behold, the Lord and He are one, as the soul and body are one ? " Jehovah will come in the Mighly One: He will feed And they said, “ Because it is so, we see that the his flock like a shepherd,” xl. 3, 5, 10, 11. And Human of the Lord is Divine, because it is the the angel said, “ Since Jehovah Himself came into Human of Jehovah; and also that the Lord, as to the world, and assumed the Human, therefore, in the Divine Human, should be approached, and that the prophets, He is called the Savior and the Re- thus, and not otherwise, the Divine may be apdeemer.” And then he read to them the following proached, which is called the Father.” This, their passages : “God is in thee only, and there is no conclusion, the angel confirmed by many things God besides ; truly thou art a God concealed, 0 from the Word, amongst which were these : “A God of Israel the Savior," Isaiah xlv. 14, 15. “ Am Child is born to us, a Son is given to us, whose nột í Jehovah ? and there is no God else beside name is Wonderful, Counsellor, God, Hero, the Me; a just God and a Savior there is not beside Father of Eternity, the Prince of Peace,” Isaiah ix. Me,” xlv. 21, 22. “I am Jehovah, and beside Me 6. “ Abraham doth not know us, and Israel doth there is no Savior,” xliii. 11. "I Jehovah am thy not acknowledge us ; Thou Jehovah art our Father, God, and thou shalt acknowledge no God beside our Redeemer; from an age is thy name," ]xiii. 16; Me, and there is no Savior beside Me,” Hosea xiji. and in John: “ Jesus said, He who believeth in Me, 4. “ That all flesh may know that I Jehovah am believeth in Him who sent Me; and he who seeth thy Savior and thy Redeemer,” Isaiah xlix. 26; 1x. Me, seeth Him who sent Me,” xii. 44, 45. “Philip 16. “ As for our Redeemer, Jehovah of hosts is his said to Jesus, Show us the Father. Jesus saith to name," xlvii. 4. Their Redeemer is Mighty ; Je-him, He who seeth Me, seeth the Father ; how then hovah of hosts is his name," Jerem. J. 24. "Thus sayest thou, Show us the Father? Believest thou said Jehovah the King of Israel, and his Redeemer, not that I am in the Father, and the Father in Me ? Jehovah of hosts, I am the First and the Last, and Believe Me, that I am in the Father, and the Father besides Me there is no God," Isaiah xliv. 6. “ Je-in Me,” xiv. 8,9. “Jesus said, I and the Father are hovah, my Rock and my Redeemer," Psalm xix. 15. one," x. 30; and also, “ All things that the Father “Thus said Jehovah thy Redeemer, the Holy One hath are mine, and all mine are the Father's,” xvi. of Israel, I Jehovah am thy God,” Isaiah xlviii. 17; 15; xvii. 10. Lastly, “ Jesus said, I am the Way, xliii. 14; xlix. 7; liv. 8. ** Thou Jehovah art our the Truth, and the Life; no one cometh to the Father, our Redeemer from an age is thy name, Father but by Me,” xiv. 6. To this the reader lxiii. 16. “ Thus said Jehovah thy Redeemer, I am added, that the same things that are here said by Jehovah, doing all things, even alone, by Myself,” the Lord, concerning Himself and his father, may xliv. 24. Jehovah of hosts is his name, and thy also be said by man, concerning himself and his Redeemer, the Holy One of Israel, the God of the soul. Having heard these things, they all said, whole earth He shall be called,liv. 5. “Behold, the with one mouth and heart, that “ The Human of the

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