10227. 'The rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good. This is clear from the meaning of 'the rich' as one who is affluent in truths and forms of good, and in cognitions or knowledge of them, dealt with below; from the meaning of 'the poor' as one who is not affluent in them, also dealt with below; from the meaning of 'not giving more and not giving less' as all equally; from the meaning of 'half a shekel' as all forms of truth springing from good, dealt with in 10221; and from the meaning of 'giving to Jehovah' as attributing to the Lord, for 'Jehovah' in the Word means the Lord, see the places referred to in 9373. From these meanings it is evident that 'the rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good.

[2] The implications of all this are that everyone possesses the ability to understand and be wise; but the reason why one person may be wiser than another is that they are not alike in attributing to the Lord all that constitutes understanding and wisdom, that is, all forms of truth and good. Those who attribute them all to the Lord are wiser than any others, because all forms of truth and good constituting wisdom flow in from heaven, that is, from the Lord there. The attribution of them all to the Lord opens the inner levels of a person's mind towards heaven. For that attribution involves the acknowledgement that no truth or good at all come from self; and in the measure that this is acknowledged self-love departs, and along with it the thick darkness resulting from falsities and evils. In the same measure also the person attains innocence, love to the Lord, and faith in Him. As a result of this the person is linked to the Divine, who then flows in, bringing enlightenment. All this shows why it is that one person may have more wisdom, another less, and also why 'the rich shall not give more, and the poor shall not give less', meaning that all equally possess the ability to be wise. The ability to be wise, it is true, does not exist with all in equal measure; nevertheless all equally possess the ability, for each is able to be wise.

[3] The ability to be wise should not be taken to mean an ability to use knowledge to engage in reasoning about truths and forms of good, and so an ability to prove anything you like. Rather, it is an ability to observe what is true and good, to choose what is appropriate, and to apply this to functions performed in life. Those who attribute everything to the Lord are able to do these things, whereas those who do not attribute everything to Him but to themselves only know how to reason about truths and forms of good. Nor do they see anything apart from what they derive from others; and this they see not with the power of reason, only with the workings of the memory. Since they are incapable of looking around inside actual truths they stand out of doors, affirming whatever they receive, whether true or false. The more expertly people can use their knowledge to do this, the wiser than others the world believes them to be. But the more they attribute all things to themselves, thus the more they love the things they think as a result of their own efforts, the more insane they are; for they affirm falsities more than truths and evils more than forms of good. They receive light from no other source than the illusions and appearances which exist in the world, and therefore from their own inferior light, called natural illumination, separated from the light of heaven. And when that illumination has been separated, then so far as the truths and forms of good which belong to heaven are concerned there is thick and total darkness.

[4] The fact that riches and wealth mean matters of understanding (or intelligence) and wisdom, and therefore cognitions or knowledge of truth and good as well, which also are called spiritual wealth and riches, is clear from places in the Word where they are mentioned, as in Isaiah,

I will visit upon ¹ the fruit of the pride of the king of Asshur, for the reason that he has said, By the power of my hand I have done it, and by my wisdom, for I have understanding. Therefore I will remove the boundaries of the peoples, and will plunder their treasures. My hand will find, like a nest, the wealth of the peoples. Isaiah 10:12-14.

This refers in the internal sense to those who trust in their own intelligence and believe that true wisdom comes not from heaven but from themselves. 'The king of Asshur' means reasoning, at this point as a result of self-intelligence, 1186; and 'plundering the treasures and the wealth of the peoples as a consequence' means destroying those things that constitute the truths of intelligence and wisdom.

[5] In the same prophet,

A prophecy regarding the beasts of the south. They carry their wealth on the shoulders of asses, and their treasures on the backs of camels, to Egypt. Isaiah 30:6-7.

'The beasts of the south' are those who, though they are within the Church and so dwell in the light of truth from the Word, read the Word solely for the sake of possessing knowledge and not for the sake of rendering useful services in life. For 'the south' means where the light of truth is, thus where the Word exists, 3195, 3708, 5672, 9642; 'an ass' means knowledge, as does 'a camel', and 'Egypt' too. For this meaning of 'an ass', see 5492, 5741, 7024; 'a camel', 3048, 3071, 3143, 3145, 4156; and 'Egypt', the places referred to in 9391. The fact that these prophetic words must be understood in a spiritual sense becomes clear from the consideration that no one without that sense knows what is meant by 'the beasts of the south', by 'carrying their wealth on the shoulders of asses, and their treasures on the backs of camels', or by carrying them 'to Egypt'.

[6] In the same prophet,

I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah. Isaiah 45:3.

'The treasures of darkness, and the secret wealth of concealed places' are such things as belong to heavenly intelligence and wisdom, which are hidden from the natural man.

[7] In Jeremiah,

The sin of Judah has been written with a pen of iron. O My mountain in the field, I will give for spoil your resources and all your treasures. Jeremiah 17:1, 3.

Judah is called 'a mountain in the field' because that which was representative of the celestial Church existed there, 'mountain' being the love which the celestial Church possesses, 6435, and 'the field' the Church itself, 2971, 3766, 7502, 9139, 9295. 'The resources' and 'the treasures' which would be given for spoil are all of the Church's truths and forms of good that would be reduced to nothing.

[8] In the same prophet,

On account of your trust in your works and in your treasures, you also will be taken. Jeremiah 48:7.

'Treasures' here also stands for the matters of doctrine and the cognitions or knowledge that the Church possesses.

[9] In the same prophet,

O sword against its horses and against its chariots, and against the mixed crowd who are in its midst! O sword against its treasures, in order that they may be looted! A drought on its waters, in order that they may dry up! Jeremiah 50:36-38.

These words are directed against the Chaldeans, by whom one should understand people whose worship is external devoid of internal, thus people who claim with their lips to believe the truths of the Word but in their heart reject them. By 'sword' falsity engaged in conflict against truths is meant, 2799, 4499, 6353, 7102, 8294; by 'horses' the power of understanding, 2760-2762, 3217, 5321; and by 'chariots' matters of doctrine, 5321, 8215. By 'treasures' which would be looted are meant the Church's truths and forms of good, which would be perverted and ruined through the application of them to the evils of self-love and love of the world; and by 'a drought on the waters, in order that they may dry up!' deprivation and destruction of the truths of faith, 'water' meaning the truth of faith, see 2702, 3058, 3424, 4976, 8568, 9323.

[10] Who can fail to see that the literal meaning is not the real meaning that these words possess? For is there anything holy, anything of the Church, anything of heaven, or any sense in the idea of a sword against horses, against chariots, against a mixed crowd, against treasures, or in the idea of a drought over waters, in order that they may dry up? From all this and from all else in the Word it may be seen plainly that a spiritual sense, different from the natural, lies within every detail and that without this sense the Word cannot be called holy, and that in very many places is not even intelligible.

[11] In the same prophet,

O Babel, you who dwell on many waters, great in treasures, ... Jeremiah 51:13.

'Babel' means those who possess the Word and consequently all the Church's truths and its forms of good, but who apply them to self-love and in so doing profane them, 1326. The same thing was also represented by the action of the king of Babel, who took all the vessels of the temple, which were made of gold and silver, drank from them, and at the same time praised the gods of gold and silver, Daniel 5:2-4ff. This explains why Babel is spoken of as 'dwelling on many waters, great in treasures', 'waters' meaning truths and in the contrary sense falsities, 2702, 3058, 4976, 8568, 9323. A further description occurs in the Book of Revelation, in which the riches of Babylon are listed in Chapter 18, where they are called its 'merchandise'.

[12] In Ezekiel,

I will bring against Tyre Nebuchadnezzar. By means of the hoofs of his horses he will trample all your streets. They will seize your wealth and despoil your merchandise. Ezekiel 26:7, 11-12.

'Tyre' is used to mean the Church in respect of cognitions or knowledge of goodness and truth, 1201, 'Nebuchadnezzar' the king of Babel to mean that which is profane and lays waste, 1327(end), which happens when the truths and forms of good which the Word contains serve, through wrong application, as means to lend support to the evils of self-love and love of the world. For in these circumstances the evils of those loves exist inwardly, in the heart, while the holy things of the Church are on the lips. 'The hoofs of his horses' are the outermost levels of the natural, that is, levels of knowledge consisting solely of sensory impressions, 7729; 'streets' are the truths of faith, 2336; and 'wealth' and 'merchandise' are cognitions of goodness and truth.

[13] Since cognitions of goodness and truth are meant by 'Tyre', 1201, wherever Tyre is referred to in the Word various kinds of merchandise and riches are also referred to, as in the same prophet,

Tarshish was your trader through the vastness of all your wealth - in silver, iron, tin, and lead. Damascus was your trader because of the vastness of all your wealth. Through the vastness of your wealth and your trading you have enriched all the kings of the earth. Ezekiel 27:1-end.

In the same prophet,

By your wisdom and by your intelligence you have gained wealth for yourself; [you have gained] gold and silver in your treasuries. By the vastness of your wisdom you have increased your wealth. Ezekiel 28:4-5.

This too refers to Tyre, from which it is plainly evident that 'wealth and riches' in the Word is used to mean spiritual wealth and riches, which are cognitions of goodness and truth, thus which are the means to wisdom.

[14] Also in Zechariah,

Tyre gathers silver like the dust, and gold like the mud of the streets. Behold, the Lord will make it poor and hurl ² its wealth into the sea. Zechariah 9:3-4.

And in David,

The daughter of Tyre will offer you a gift, daughter of the king; the rich of the people will entreat your face. Psalms 45:12.

The Church in respect of the affection for truth is described here; and it is called 'the daughter of the king', for 'the daughter' means the Church in respect of affection, 2362, 3963, 6729, 9055(end), and 'the king' means truth, 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148. This is why it says that the daughter of Tyre will offer her a gift, and that the rich of the people will entreat her face, 'the rich of the people' meaning those who are affluent in truths and forms of good.

[15] In Hosea,

Ephraim said, Surely I have become rich, I have found wealth for myself. Hosea 12:8.

Nor are 'I have become rich' and 'I have found wealth for myself' used to mean an enrichment with worldly riches and wealth, but with heavenly ones; for 'Ephraim' is used to mean the Church's power of understanding, which receives light when the Word is read, 5354, 6222, 6238, 6267.

[16] In John,

To the angel of the Church of the Laodiceans [write], Because you say, I am rich, and have become enriched, and have no need - when you do not know that you are wretched, and miserable, and needy, and blind, and naked - I counsel you to buy from Me gold purified in fire that you may be enriched, and white garments that you may put on. Revelation 3:14, 17-18.

This refers to the Church which supposes that everything composing the Church consists in bare knowledge alone and which consequently considers itself superior to others, when in fact knowledge is no more than the means with which to correct and improve one's life. Anyone therefore who possesses knowledge without a life led in accord with it is wretched, miserable, needy, blind, and naked. 'Buying gold purified in fire' means acquiring real good for oneself from the Lord, and buying 'white garments' means acquiring real truths springing from that good for oneself from the Lord.

'Gold' means the good of love, see the places referred to in 9874.

'Garments' means the truths of faith, 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952.

[17] In Jeremiah,

I Jehovah give to each according to his ways, according to the fruits of his works. As a partridge collects but does not lay, [so is he who] acquires riches but not by means that are just ³ . In the midst of his days he will leave them behind; at the end of his days he will become a fool. Jeremiah 17:10-11.

This refers to those who acquire knowledge for themselves without any use for it in view other than to make themselves rich, that is, possessors of knowledge, when in fact life is what it is intended to serve. All this is meant by 'gathering as a partridge and yet not laying' and by 'acquiring riches but not by means that are just'.

[18] In Luke,

Any one of you who does not renounce all his possessions cannot be My disciple. Luke 14:33.

Anyone who does not know that 'possessions' in the internal sense are spiritual riches and wealth, which consist of cognitions or knowledge derived from the Word, cannot possibly have any other idea than that if he is to be saved he will have to strip himself of all his wealth. But that is not the meaning of those words; 'possessions' there is used to mean everything that is the product of self-intelligence. For no one can be wise by virtue of what is his own, only by virtue of what is the Lord's. Therefore 'renouncing all one's possessions' means attributing no intelligence or wisdom at all to oneself; and whoever fails to do this cannot be taught by the Lord, that is, be His disciple.

[19] Since possessions, riches, wealth, silver, and gold mean the things that constitute intelligence and wisdom, the Lord also compares the kingdom of heaven to treasure hidden in a field, Matthew 13:44; and He says that people should provide themselves treasure that does not fail in heaven; for where the treasure is, there the heart is, Matthew 6:19-21; Luke 12:33-34.

[20] Those who do not know that by 'the rich' they should understand people who possess cognitions or knowledge of truth and good, thus people who have the Word, and that by 'the poor' they should understand people who do not possess them but nevertheless desire them, cannot have any other idea than that in Luke 16 one who was rich and another who was poor in the ordinary sense of those words are meant by the rich man who was clothed in purple and fine linen and the poor one who was laid at his porch. But in that parable 'the rich man' is used to mean the Jewish nation, who had the Word, the 'purple' in which he was clothed meaning real good, 9467, and 'fine linen' real truth, 5319, 9469, 9596, 9744. And 'the poor man' laid at the porch is used to mean those who are outside the Church and do not have the Word but who nevertheless desire the truths and the good things of heaven and the Church.

[21] From all this too it is evident that those who have the Word, consequently Divine Truths, should be understood by 'the rich', as also in Mary's ⁴ prophecy in Luke,

God has filled the hungry with good things, and the rich He has sent away empty. Luke 1:53.

'The hungry' are those who elsewhere are called 'the poor', thus those who have no bread and water and so are wanting food and drink, that is, those who have no knowledge of goodness and truth and yet desire them. By 'bread and water' in the Word goodness and truth are meant, 9323; and by 'hungering and thirsting', thus by 'wanting food and drink', the desire for them is meant.

[22] Such people are also meant elsewhere by 'the poor', as in Luke,

Blessed are the poor, for theirs is the kingdom of heaven ⁵ . Blessed are you who are hungry, for you will be satisfied. Luke 6:20-21.

In the same gospel,

The householder told his servant to go out into the streets and lanes of the city and bring in the poor, the maimed, the lame, and the blind. Luke 14:21.

In the same gospel,

To the poor the gospel will be preached. Luke 7:22.

In Matthew,

The poor hear the gospel. Matthew 11:5.

In Isaiah,

Then the firstborn of the poor will feed, and the needy will lie down with confidence. Isaiah 14:30.

In the same prophet,

The needy of men (homo) will exult in the Holy One of Israel. Isaiah 29:19.

In Zephaniah,

I will leave in your midst a wretched and poor people, who will hope in the name of Jehovah. They will feed and rest, with none making them afraid. Zephaniah 3:12-13.

And in Isaiah,

The poor and the needy are seeking water, but there is none; their tongue is parched with thirst. I, Jehovah, will hearken to them. I will open streams on the sloping heights, and I will place springs in the midst of valleys. Isaiah 41:17-18.

[23] 'The poor and the needy seeking water' are those who desire cognitions or knowledge of goodness and truth, 'water' meaning truth. This desire is described by the statement that their tongue is parched with thirst, and the abundance which they are going to have by the promise that streams will be opened on sloping heights, and springs in the midst of valleys. From all this it is again evident that heavenly realities, which belong to the truth of faith and the good of love, are meant by earthly objects, that is, by the waters, streams on sloping heights, and springs in valleys; that these objects compose the literal sense of the Word, whereas those realities compose the spiritual sense; and that the Word is Divine by virtue of the spiritual sense, and not so without it.

[24] Another reason why wealth and riches mean such things as constitute intelligence (or understanding) and wisdom lies in correspondence. Among angels in heaven everything looks as though it is gleaming with gold, silver, and precious stones; and this is owing to the intelligent understanding of truth and wise discernment of good they possess. For the inner abilities which angels possess present themselves in this visual manner through objects that correspond to these abilities. Among spirits too who are below the heavens riches make their appearance in accordance with the state of reception of truth and good from the Lord.

脚注:

2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.