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).

10184. 'Its roof' means what is inmost. This is clear from the meaning of 'the roof' as what is inmost. One reason why 'the roof' has this meaning is that it is the uppermost or highest part, and that which is uppermost or highest means what is inmost, in accord with what has been shown above in 10181; and another reason is that 'the roof' has the same meaning as the head on a person's body. For all representatives on the natural level resemble the human form and carry the same meaning as the parts of it they resemble, 9496. For the meaning of 'the head' as what is inmost, see 5328, 6436, 7859, 9656, 9913, 9914. What is inmost meant here by 'the roof of the altar of incense' is the inmost component of worship. Within worship there are levels similar to those within the person offering it, namely an inmost level, a middle level, and an outward level. The inmost is called celestial, the middle is called spiritual, and the outward is called natural, 4938, 4939, 9992, 10005, 10017, 10068. These degrees are by virtue of correspondence meant by the head, breast, and feet, and in like manner by the roof, walls, and horns of the altar of incense.

[2] Since 'the roof' means that which is celestial, which is what is inmost, it also means good, for in all places good is inmost, while truth emanates from it just as, to use a comparison, light does from a flame. This is what should be understood by 'the roof' in Matthew,

Then let him who is on the roof of the house not go down to take anything out of his house. Matthew 24:17; Mark 13:15; Luke 17:31.

This refers to the last times of the Church. 'Being on the roof' means the state of a person in whom good is present, and 'going down to take anything out of the house' means going back to a previous state, see 3652 and the places referred to in 9274. And in Jeremiah,

On all the roofs of Moab and in its streets there is mourning everywhere. Jeremiah 48:38.

'Mourning on all roofs' means the ruination of all forms of good among those meant in the representative sense by Moab, that is, those in whom natural good is present, who easily allow themselves to be led astray, 2468; and 'mourning in the streets' means the ruination of all truths, truths being meant by 'streets', see 2336.

[3] Since 'the roof' meant good the houses of the ancients had roofs on which they used to walk and on which they also used to worship, as becomes clear from 1 Samuel 9:25-26; 2 Samuel 11:2; Zephaniah 1:5. In Moses,

When you build a new house you shall make a parapet for your roof, that you may not bring blood ¹ on your house if someone falls from it. You shall not sow your vineyard with mixed seed, lest the yield from the seed which you have sown and from the produce of your vineyard be forfeited ² . You shall not plough with an ox and an ass together. You shall not wear a garment made of wool and flax mixed together ³ . Deuteronomy 22:8-11.

[4] From these quotations it is again evident that 'the roof' means the good of love, for the commands in them each embody similar meanings which only the internal sense can make evident. That is, they mean that one who is governed by good, which is the state of a person who has been regenerated, must not return to the state of truth, which was that person's previous state, or his state when being regenerated. During this state the person is led by means of truth towards good, that is, partly from self; but in the state which comes after it, that is to say, when the person has been regenerated, he is led by good, that is, by the Lord by means of good.

[5] This is the arcanum that lies within each of those commands, and so is akin to that which occurs in the Lord's words in Matthew,

Then let him who is on the housetop not come down to take anything out of his house; and let him who is in the field not turn back to take his clothes. Matthew 24:17-18.

In Mark,

Let him who is on the roof not go down into the house, nor go in to fetch anything out of his house. And let him who is in the field not turn back again to fetch his garment. Mark 13:15-16.

And in Luke,

On that day, whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field, let him likewise not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

[6] Who can fail to see that these places contain the arcana of heaven? For if they did not contain them, what point would there be to telling people not to come down from the housetop, not to turn back from the field and return to their house, and to remember Lot's wife? Such arcana are in like manner contained in those laws in Moses which declare that they should make a parapet around their roof, so that there would be no blood ¹ if they fell, and immediately after that the field should not be sown with a mixture of seed and the produce of the vineyard, that it should not be ploughed with an ox and an ass together, and that they should not wear a garment made of wool and flax mixed together. 'The roof' means good, and 'to be on the housetop' or on the roof means a person's state when that person is governed by good. 'Falling' from the roof means sinking back into the previous state, while 'blood' means the violence done then to goodness and truth, 374, 1005, 4735, 6978, 7317, 7326. 'The vineyard' means the Church among mankind; 'the produce of the vineyard' means the state of truth, 9139; and 'the seed' of wheat or barley means the state of good, 3941, 7605. 'An ox' also means good, and 'ploughing with an ox' the state of good, 2781, 9135; and 'wool' and 'wearing a garment made of wool' have the same meanings, 9470. 'An ass' means truth, 2781, 5741, and so too does 'flax' or 'linen', 7601, 9959. But for anything more about the nature of this arcanum, see the explanations in the places referred to in 9274.

Mga talababa: