4. 2. The Son of God (Romans 1:3-4).

Called after Jesus Christ, Christians (Romans 1:6) through the faith of Jesus Christ (Romans 3:22).

Faith in Christ. Through Jesus Christ we have peace toward God, and to God we have access by faith into this grace, and we glory in the hope of the glory of God (Romans 5:1-2).

By Jesus Christ were we reconciled to God (Romans 5:10,11).

As by one man sin entered into the world, so by the justice of one are we justified (Romans 5:12, 13, 15, 18-19).

There is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit, in order that the justification of the law might be fulfilled in us, who walk not after the flesh, but after the spirit (Romans 8:1-4). Christ is at the right hand of God, who also maketh intercession for us (Romans 8:34).

Who shall separate us from the love of Christ? Shall tribulation, distress, hunger, death, angels, principalities, height, depth, etc. (Romans 8:35-39)?

From the fathers Christ is according to the flesh, who is over all; God blessed forever. Amen (Romans 9:5).

Whosoever shall call upon the name of the Lord, shall be saved (Romans 10:13).

We are one body in Christ; all are members having different gifts according to grace (Romans 12:5-6). The gifts which belong to different members are enumerated in a long series (verses 6, 13).

Put ye on the Lord Jesus Christ (Romans 13:14).

Whether we live, we live in the Lord; whether we die, we die in the Lord; therefore, whether we live or die, we are the Lord's. For to this end Christ both died and rose and lived again that He might be Lord both of the dead and of the living (Romans 14:8-9).

It is written, I live, saith the Lord, for every knee shall bow to Me, and every tongue shall confess to God (Romans 14:11). Isaiah saith, there shall be a root of Jesse, and He that shall rise to rule over the nations; in Him shall the nations hope (Romans 15:12).

The Gospel of Christ (Romans 15:19-21).

Chosen and tried in the Lord, in Christ: to work and labor in the Lord (Romans 16:8-13).

2520. 'And he said, Lord, will You kill even a righteous nation?' means, Would the good and truth of doctrine be done away with? This is clear from the meaning of 'nation' as good, dealt with in 1259, 1260, 1416. And because the words 'a righteous nation' refer to 'the nation of Abimelech', who means the doctrine of faith, they are used here to mean both good and truth, since both are the subject matter of doctrine.

[2] The fact that these words were uttered from a zeal that went with an affection or love towards the whole human race may be evident to anyone. Such love was directing the Lord's thoughts even when He had not yet put off the human from the mother. And although He perceived from the Divine that the doctrine of faith had a wholly celestial origin, nevertheless in order that the needs of the human race, which does not receive anything of which it cannot form some idea from its own rational thought, might be met, it is therefore said, 'Will You kill even a righteous nation?' meaning, Would the good and truth of doctrine be done away with? The fact that a person does not receive anything of which he cannot form some idea from his rational thought may be seen from the ideas which a person entertains regarding Divine arcana. The latter always have some idea attached to them that is derived from worldly objects or things analogous to worldly objects by which they are retained in the memory and reproduced in thought. For without ideas derived from worldly objects a person is unable to engage in thought. If therefore truths from a Divine origin were presented naked they would never be accepted because they would go far beyond his range of understanding, and so beyond his faith as well, most of all in the case of those whose worship is external.

[3] Let the following examples illustrate this: The Divine itself cannot reside in anything except that which is Divine, and so only in the Lord's Divine Human, and with man through His Human. If the rational were consulted it would say that the Divine itself can reside in the human of anyone. Again nothing holy exists which does not proceed from the Lord, and so from the Divine, which is one. If the rational were consulted it would say that what is holy may also spring from other sources.

[4] Again, man does not live from himself, do good from himself, believe the truth from himself, or indeed think from himself. The good and truth that he does or believes come from the Lord, but the evil and falsity come from hell. And what is more, hell - that is, those who are in hell - do not think from themselves but, in the same way as man, are recipients of the Lord's good and truth. If the rational were consulted it would reject all those ideas because it would not comprehend them. It would also reject the idea that nobody is rewarded on account of the good he does and of the truth he teaches. And it would reject the idea that what is external does not accomplish anything, only what is internal, insofar as the affection for good is present in the doing of good, and insofar as from this the affection for truth is present in the teaching of truth, and insofar as the things are not done from oneself. So also with a thousand other examples that could be given.

[5] Such being the nature of the human rational, the Word therefore uses expressions that accord with man's capacity to understand, and also with his inherent disposition. And this explains why the internal sense of the Word is different from its literal sense. This becomes quite clear from the Old Testament Word where most things are stated in ways that accord with the capacity to understand and the inherent disposition of the people who lived in those times. As a consequence little, indeed scarcely anything, is mentioned there about the life after death, about eternal salvation, and about the internal man. Indeed the character of the Jewish and Israelitish people with whom the Church existed at that time was such that if these matters had been disclosed to them they would not only have failed to understand them but would also have ridiculed them. If similarly it had been disclosed to them that the Messiah or Christ was going to come and save their souls for ever, this too they would have rejected as something of no importance, as also becomes clear from the same nation today. And it is so still that if what is internal or spiritual is mentioned in their presence, and the fact that the Messiah is not going to be a very great earthly king, they laugh at it.

[6] This was the reason why the Lord sometimes spoke in the way the Prophets had spoken and expressed all else by means of parables, as He Himself states in Matthew,

Jesus said, I speak to them in parables, because those who see do not see, and those who hear do not hear, nor do they understand. Matthew 13:13.

'Those who see' and 'those who hear' are those inside the Church who, though they see and hear, nevertheless do not understand. And in John,

He has blinded their eyes and hardened their heart, lest they see with their eyes and understand with their heart, and are converted and I heal them. John 12:40.

Their being 'converted' and being 'healed' implies that even so they would subsequently reject and in so doing profane, which entails eternal condemnation, see 301-303, 582, 1008, 1010, 1059, 1327, 1328, 2051, 2426. Nevertheless the Lord in many places disclosed the interior things of the Word, but solely for the benefit of the wise.