2077. Dat ‘Abraham zei tot God’ de innerlijke gewaarwording van de Heer uit de liefde betekent, blijkt uit de betekenis van ‘zeggen tot God’ namelijk gewaarworden, waarover herhaalde malen eerder. Dat Abraham hier de Heer betekent in zo’n staat en op zo’n leeftijd, is eerder gezegd, zie nr. 1989.

Dat de Heer dit uit de liefde zei, blijkt duidelijk, want uit de woorden zelf straalt de neiging van de liefde, wanneer er gezegd wordt ‘och, dat Ismaël leven mocht voor u’; de neiging of de liefde van de Heer was Goddelijk, namelijk jegens het gehele menselijke geslacht, dat Hij door de vereniging van Zijn Menselijk Wezen met het Goddelijk Wezen geheel en al zich wilde toevoegen en zalig maken tot in eeuwigheid, over welke liefde men zie in het eerste deel nr. 1735;

en dat de Heer vanuit deze liefde voortdurend tegen de hellen streed, nrs. 1690, 1789, 1812;

en dat Hij bij de vereniging van Zijn Menselijke met het Goddelijke, niets anders beoogde dan de verbinding van het Goddelijke met het menselijk geslacht, eerder in nr. 2034. Een liefde zoals de Heer had, gaat alle menselijke verstand te boven, en is bovenal ongelooflijk voor hen, die niet weten wat hemelse liefde is, waarin de engelen zijn. Om een ziel uit de hel te redden hechten de engelen aan de dood hoegenaamd geen gewicht, ja als zij konden, zouden zij daarvoor de hel verduren; vandaar is het hun innigste vreugde, iemand die uit de doden is opgestaan in de hemel te geleiden. Zij bekennen echter, dat deze liefde niet in het minst uit henzelf voortkomt, maar dat alles en elke bijzonderheid daarvan enig en alleen uit de Heer voortvloeit; ja zelfs ergert het hen, wanneer iemand anders denkt.

305. Thus the Lord made His Human Divine.

The Human of the Lord is Divine, because it was from the esse of the Father, which was His soul, illustrated by the likeness of a father and children (n. 10269, 10372, 10823). And because it was from the Divine love which was in Him (n. 6872). Every man is such as his love is, and he is his own love (n. 6872, 10177, 10284). The Lord was the Divine love (n. 2077, 2253). The Lord made all His Human, both the internal and the external, Divine (n. 1603, 1815, 1902, 1926, 2093, 2803). Therefore He rose again as to the whole body, differently from any man (n. 1729, 2083, 5078, 10825). That the Lord's Human is Divine, is acknowledged from the omnipresence of His Human in the Holy Supper (n. 2343, 2359). And it is evident from His transfiguration before the three disciples (n. 3212). And likewise from the Word (n. 10154). And He was there called Jehovah (n. 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6281, 6303, 8864, 9194, 9315). In the sense of the letter there is a distinction made between the Father and the Son, or Jehovah and the Lord, but not in the internal sense, in which the angels are (n. 3035). The Christian world does not acknowledge the Human of the Lord to be Divine, in consequence of a decree passed by a council in favor of the Pope, that he might be acknowledged as the Lord's vicar; from conversation with them in another life (n. 4738).

The Divine Human from eternity was the Divine truth in heaven, thus the Divine existere, which was afterwards made in the Lord the Divine esse, from which is the Divine existere in heaven (n. 3061, 6280, 6880, 10579). The previous state of heaven described (n. 6371-6373). The Divine was not perceptible, and therefore not capable of being received, until it passed through heaven (n. 6982, 6996, 7004). The Lord from eternity was the Divine truth in heaven (n. 2803, 3195, 3704). This is the Son of God born from eternity (n. 2628, 2798).

In heaven no other Divine is perceived but the Divine Human (n. 6475, 9303, 9356, 9571, 10067). The most ancient people could not adore the infinite esse, but the infinite existere, which is the Divine Human (n. 4687, 5321). The ancients acknowledged the Divine, because it appeared in a human form, and this was the Divine Human (n. 5110, 5663, 6846, 10737). The inhabitants of all the earths adore the Divine under a human form, and they rejoice when they hear that God actually became Man (n. 6700, 8541-8547, 9361, 10736-10738). See also Earths in Our Solar System, and in the Starry Heaven. God cannot be thought of, but in a human form, and that which is incomprehensible cannot fall into any idea (n. 9359, 9972). Man can worship what he has some idea of, but not what he has no idea of (n. 4733, 5110, 5663, 7211, 9356, 10067). Therefore the Divine is worshiped under a human form by most in the whole globe, and this is through an influx from heaven (n. 10159). All who are in good as to life, when they think of the Lord, think of a Divine Human, but not of the Human separated from the Divine (n. 2326, 4724, 4731, 4766, 8878, 9193, 9198). They in the church at this day who are in evil as to life, and they who are in faith separate from charity, think of the Human of the Lord without the Divine, and do not comprehend what the Divine Human is, the causes thereof (n. 3212, 3241, 4689, 4692, 4724, 4731, 5321, 6371, 8878, 9193, 9198).

1736. The fact that the Lord is Jehovah, who is here called 'God Most High', is quite clear from the Word: in Isaiah,

Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. Isaiah 54:5.

Here it is explicitly stated that 'the Redeemer and Holy One of Israel', who is the Lord alone, is 'Jehovah Zebaoth' and 'the God of the whole earth'. In the same prophet,

Thus said Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God. Isaiah 48:17.

In the same prophet,

I am helping you, said Jehovah your Redeemer, the Holy One of Israel. Isaiah 41:14.

The expressions 'the Holy One of Israel' and 'the God of Israel' occur many times. That the Lord is the Holy One of Israel and the God of Israel is quite clear from where it is said that they saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for purity, Exodus 24:10.

[2] None other was acknowledged and called Jehovah by the Jewish Church because that Church worshipped the one God Jehovah, and more importantly, because all the religious observances of that Church represented Him -- though the majority did not know this - and because all things in the internal sense of the Word had Him as their meaning. In Isaiah,

He will swallow up death for ever, and the Lord Jehovih will wipe away tears from all faces. And it will be said on that day, Behold, this is our God, we have waited for Him and He will save us. This is Jehovah, whom we have waited for; let us be glad and rejoice in His salvation. Isaiah 25:8-9.

This refers to the Coming of the Lord.

[3] In the same prophet,

Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather into His arm, He will carry the tiny lambs in His bosom, ¹ and will lead those that give suck. Isaiah 40:10-11.

This refers explicitly to the Lord who is 'the Lord Jehovih'. 'He will come with might, and His arm will exercise dominion for Him' stands for the fact that He would by His own power overcome the hells. 'Pasturing the flock', 'gathering into His arm', 'carrying the tiny lambs in His bosom', and 'leading those that give suck' have reference to His love, or mercy.

[4] In the same prophet,

Thus said Jehovah, God Himself who created the heavens, who formed the earth and made it, who Himself established it and created it not an emptiness, and formed it to dwell in: I am Jehovah, and there is none else. Am not I Jehovah and there is no God else besides Me? A just God, and a Saviour, there is none besides Me. Look to Me and be saved, all ends of the earth. For I am God and there is no other. Isaiah 45:18, 21-22.

Here it is explicitly stated that the Lord alone is Jehovah and God. 'To create the heavens and form the earth' is to regenerate, and so 'the Creator of heaven and earth' is the Regenerator, see 16, 88, 472, and elsewhere. This is why the Lord is in various places called Creator, One who forms, and Maker.

[5] In the same prophet,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our rather, our Redeemer; from of old is Your name. Isaiah 63:15-16.

This refers explicitly to the Lord who alone is the Redeemer. In Moses,

Take notice of His face, ² and hearken to His voice, lest you provoke Him, for He will not endure your transgression, for My name is in the midst of Him. Exodus 23:21.

'Name' is the essential nature, see 144, 145, while 'in the midst' is the inmost, 1074.

[6] In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder. His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

This plainly refers to the Lord. In Jeremiah,

Behold, the days are coming and I will raise up for David a righteous branch and He will reign as King, and act with understanding, and execute judgement and righteousness in the land. In his days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

This plainly refers to the Lord. In Zechariah,

Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Zechariah 14:9.

This is plainly a reference to the Lord. 'Name' stands for Essential Nature.

脚注: