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

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

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

Mary said: “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior.” (Luke 1:46-47)

The angel said to (the shepherds), “...behold, I bring you good tidings of great joy, which will be to all people, (that) there is born...this day in the city of David a Savior, who is Christ the Lord. (Luke 2:10-11)

They said..., “...this is truly the Christ, the Savior of the world.” (John 4:42)

I (Jehovah God) will help you, ...and your Redeemer, the Holy One of Israel. (Isaiah 41:14)

...said Jehovah, your Creator, O Jacob, your Former, O Israel: “...for I have redeemed you.... ...I am Jehovah your God, the Holy One of Israel, your Savior.” (Isaiah 43:1, 3)

...said Jehovah, your Redeemer, the Holy One of Israel.... “I am Jehovah, your Holy One, the Creator of Israel, your King.” (Isaiah 43:14-15)

Thus said Jehovah, the Holy One of Israel, and his Maker.... (Isaiah 45:11, cf. 45:15)

Thus said Jehovah, your Redeemer, the Holy One of Israel.... (Isaiah 48:17)

...that all flesh may know that I, Jehovah, am your Savior, and your Redeemer, the Mighty One of Jacob. (Isaiah 49:26)

...Then he will come to Zion as the Redeemer. (Isaiah 59:20)

...that you shall know that I, Jehovah, am your Savior and your Redeemer, the Mighty One of Jacob. (Isaiah 60:16)

...Jehovah..., your Former from the womb.... (Isaiah 49:5)

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

They remembered that God was their rock, and the Most High God their Redeemer. (Psalms 78:35)

...said Jehovah your Redeemer, and your Former from the womb.... (Isaiah 44:24)

As for our Redeemer, Jehovah of Hosts is His name, the Holy One of Israel. (Isaiah 47:4)

“With everlasting mercy I will have pity on you.” (Thus) said Jehovah, your Redeemer. (Isaiah 54:8)

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

O Israel, hope in Jehovah; for with Jehovah there is mercy; with Him is abundant redemption. He shall redeem Israel from all its iniquities. (Psalms 130:7-8)

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

Thus said Jehovah, the Redeemer of Israel, its Holy One...: “Kings shall see and endure..., because of Jehovah, who is faithful, the Holy One of Israel, who has chosen you.” (Isaiah 49:7)

Surely God is within you, and there is...no other God (besides). Certainly You are a hidden God, O God of Israel, the Savior ! (Isaiah 45:14-15)

...said Jehovah, the King of Israel, and its Redeemer, Jehovah of Hosts: “...Besides Me there is no God.” (Isaiah 44:6)

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

Am I not Jehovah? And no other...besides Me, (and) no Savior besides Me? (Isaiah 45:21)

I am Jehovah your God..., and you shall not acknowledge any God but Me; and there is no Savior besides Me. (Hosea 13:4)

Am I not Jehovah? And there is no other God besides Me, a just God, and there is no Savior besides Me. Look to Me to be saved, all you ends of the earth! For I am God, and there is none besides. (Isaiah 45:21-22)

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

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

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

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

[4] Now after the union of His humanity with the Divinity in Him, which was like the union of soul and body in anyone else, because they were then no more two but one person, in accordance with the Christian world’s doctrine, therefore the Lord was Jehovah and God in respect to both. That is why we are sometimes told that Jehovah and the Holy One of Israel are the Redeemer and Savior, and sometimes that Jehovah is the Redeemer and Savior, as may be seen from the passages cited above. Namely, that the Christ is called the Savior (Luke 2:10-11, John 4:42); that God, and the God of Israel, is called the Savior and Redeemer (Luke 1:47, Isaiah 45:11, 15, 54:5, Psalms 78:35); that Jehovah is called the Holy One of Israel, the Savior and Redeemer (Isaiah 41:14, 43:3, 11, 14-15, 48:17, 49:7, 54:5); that Jehovah is called the Savior, Redeemer, and Former or Maker (Isaiah 44:6, 47:4, 49:26, 54:8, 63:16, Jeremiah 50:34, Psalms 19:14, 130:7-8, 2 Samuel 22:2-3); and that Jehovah God is called the Redeemer and Savior, and there is no other besides Him (Isaiah 43:11, 44:6, 45:14-15, 21-22, Hosea 13:4).

211. Of those saying that they are Jews, and are not, but do lie, signifies who believe themselves to be in truths, when yet they are in falsities. This is evident from the signification of "Judah," which is in the highest sense, the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom and the Word, and in the external sense, doctrine from the Word which belongs to the celestial church (of which see above, n. 119). From this it is that "to say that they are Jews" signifies to believe themselves to be in genuine doctrine, thus in truths themselves. This is evident also from the signification of "to lie," as meaning to be in falsities, for "a lie" signifies in the Word the falsity of doctrine (about which see Arcana Coelestia 8908, 9248).

They who are in faith alone and in no charity, know not that they are in falsities, because they believe themselves to be in truths, when yet, out of the false principle, which is that faith alone saves, falsities flow in a continual series; for a principle draws all things to its own side, since they must be connected with it; and this is the cause of their great ignorance in regard to the things of heaven and the church. That they who are in faith alone are so ignorant is clear from this, that they do not know what celestial love is, which is love to the Lord; what spiritual love is, which is charity towards the neighbor; what the neighbor is, what good is, what the conjunction of good and truth is, what spiritual life is, what spiritual affection is, what conscience is, what freedom of choice is, what regeneration is, what spiritual temptation is, what baptism and the holy supper are, and why they are commanded, what the spiritual sense of the Word is, what heaven and hell are, and that both of them are from the human race; and as to many other things. From this their ignorance falsities flow whenever these subjects are thought about, since they are unable to think, as was said above, from any illustration or to have any internal sight respecting anything spiritual. (See, moreover, what is shown on this subject in Arcana Coelestia, that faith separate from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 3849, 3868, 6348, 7039, 7822, 9780, 9783; that such faith perishes in the other life, n. 2228, 5820; that when faith alone is taken as the principle, truths are contaminated by a false principle, n. 2435; that such persons will not suffer themselves to be persuaded, because it is against their principle, n. 2385; that the doctrinals of faith alone destroy charity, n. 6353, 8094; that they who separate faith from charity, are inwardly in the falsities of their own evil, although they are ignorant of it, n. 7790, 7950; that therefore good cannot be conjoined to them, n. 8981, 8993; that faith separate from love and charity is as the light of winter, in which all things of the earth become torpid, and there is no production of corn, fruits, and flowers; but that faith from love of charity is as the light of spring and summer, in which all things flourish and are produced, n. 2231, 3146, 3412, 3413; that the light of winter, which is that of faith separate from charity, is turned into dense darkness when light out of heaven flows in; and that they who are in such faith then become blind and stupid, n. 3412, 3413; that they who separate faith from charity in doctrine and life are in darkness, thus in ignorance of truth and in falsities, n. 9186; that they cast themselves into falsities and into evils therefrom, n. 3325, 8094; the errors and falsities into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224; that the Word is closed to them, n. 3773, 4783, 8780; that they do not see and attend to all that the Lord so often said about love and charity, and about fruits and good things in act, concerning which n. 1017[1], 3416; that they do not know what good is, thus what celestial love is, nor what charity is, n. 2417, 3603, 4126, 9995; that the simple in heart, who still are wise, know what the good of life is, thus what charity is, but not what faith is separate from charity, n. 4741, 4754)