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unto us, a Son is given unto us; upon whose shoulder is the government; and He shall call His name Wonderful, Counseller, God, Hero, the FATHER OP ETERNITY, the Prince of Peace” ix. 5, 6; where the same thing is asserted, for it is said, “ A child is born unto us, a Son is given unto us," who is not a Son from eternity, but the Son born in the world, which is also evident from the words of the prophet at verse 6, and from the words of the angel Gabriel to Mary, Luke i. 32, 33, which are of like import. So in David, “I will announce concerning the statute, Jehovah hath said, THOU ART MY Son, to-day have I begotten Thee. Kiss ye the Son, lest He be angry, and ye perish in the way." Psalm ü. 7, 12. In which passage is not meant a Son from eternity, but the Son born in time, for it is a prophecy concerning the Lord who was about to come, wherefore it is called “a statute,” concerning which Jehovah announced to David; “to-day" does not denote from eternity, but in time. From these passages it is mani. fest that Jesus was conceived of Jehovah God, and born of the virgin Mary; so that the Divinity was in Him and was His SOUL. Since, then, His soul was the very Divinity of the Father, it follows that His body or Humanity must have been made Divine also; for where the one is Divine, the other must necessarily be so too: thus, and no otherwise, can the passages be true which say that the “ Father and the Son are ONE.” D. Lord, 19 and 29. See also A. C. 2798.
That the deepest mysteries lie concealed in the internal sense of the Word, which have heretofore come to no one's knowledge, may appear from what has been hitherto said and shewn, and from what, by the Divine Mercy of the Lord, will be shewn in the following pages; the same may most mani. festly appear from the internal sense of the two names of our Lord, JESUS CHRIST; when these names are pronounced, few have any other idea than that they are proper names, and almost like the names of another man, but more holy; the learned indeed know, that Jesus signifies Saviour, and Christ the Anointed, and hence they conceive some more interior idea; but still this is not what the angels in heaven perceive from those names, their perceptions extending to things still more divine; for by Jesus, when the name is pronounced by man in reading the Word, they perceive the Divine Good, and by Christ the Divine Truth, and by both, the Divine marriage of good and truth, and of truth and good, conse. quently all that is Divine in the heavenly marriage, which is heaven.
That Jesus in the internal sense denotes Divine Good, and
that Christ denotes Divine Truth, may be evident from many passages in the Word ; the ground and reason why Jesus denotes Divine Good is, because it signifies safety, salvation, and Saviour; and in consequence of such signification, it signifies Divine Good, inasmuch as all salvation is from Divine Good, which is of the Lord's love and mercy, and thus by the reception thereof. The ground and reason why Christ denotes Di. vine Truth is, because it signifies Messiah, anointed, and king; that Messiah, anointed, and king, denote Divine Truth, will appear from what follows.
These are the perceptions which the angels have, when the name Jesus Christ is pronounced and this is what is signified when it is said, “that there is salvation in no other name;" this also is signified by what the Lord so often said concerning His name, as in John, “Whatsoever ye shall ask in My name, I will do ” xiv. 13, 14: again in the same evangelist, “ These things are written that ye may believe that Jesus is Christ the Son of God, and that believing ye may have life in His name” xx. 31 ; and in other places. A. C. 30043006.
Verse 32. He shall be called the Son of the Highest.-To be called the Son of the Highest denotes to be such, since in the internal sense of the Word, the expression to call, without the mention of a name, signifies to be of such a quality; as in Isaiah, “Hear ye this, O house of Jacob, called by the name of Israel, and they came forth from the waters of Judah, and are called from the city of holiness, and rely upon the God of Israel” xlvii. 1, 2; where to be called from the city of holiness denotes to be of such a quality. A.C. 3421.
Verse 32. The Lord God shall give unto Him the throne of His Father David. In the Word frequent mention is made of "a throne,” where Divine Truth is treated of, and the judgment derived from it, and by a throne, in the internal sense, is there signified what is of the Divine Regal Principle, and by “Him that sitteth on it” the Lord Himself as a King or as a Judge; but the signification of a throne, like the signification of several other things, is respective according to the subject treated of; for when the Divine principle Itself and the Divine Human of the Lord is meant by “ Him who sitteth on the throne,” then the Divine Truth, which proceeds from Him, is meant by the throne; but when the Divine Truth, which proceeds from the Lord, is meant by “Him that sitteth on the throne," then the universal heaven, which the Divine Truth fills, is meant by the throne; but when the Lord as to Divine Truth in the superior heavens, is meant by “ Him that sitteth
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on the throne," then the Divine Truth, which is in the lowest heaven, and which is likewise in the church, is meant by the throne; thus the significations of a throne are respective according to the subject treated of. The reason why by a throne is signified what is of Divine Truth is, because by a king, in the Word, is signified Truth, and likewise by a kingdom. But what is specifically meant by a throne in the Word is made evident from the series of the things treated of, as in Matthew, “I say unto you, ye shall not swear at all, neither by heaven, because it is the throne of God; nor by the earth, because it is His footstool; nor by Jerusalem, because it is the city of the great king." verse 34, 35. And in another passage in the same Evangelist, “He who shall swear by heaven, sweareth by the throne of God, and by Him who sitteth on it.” xxiii. 22. In these passages it is expressly said, that heaven is the “throne of God;" by the earth, which is called a “footstool,” is signified that which is beneath heaven, thus the church. So in Luke, “He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto Him the Throneof His Father David,”” i.32; in which passage the throne of David does not mean the kingdom which David had, or an earthly kingdom, but a kingdom in heaven, as must be obvious to every one; wherefore by David is not signified David, but the Divine Royalty of the Lord, and by throne is signified the Divine Truth which proceeds from Him, and which makes the Lord's kingdom. A. C. 5313.
By the throne of David in the Word is signified the Divine Truth, inasmuch as by David in the prophetic Word is not meant David, but the Lord as to royalty, which is the Divine Truth in the spiritual heaven, which heaven is the second heaven. A. E. 253.
Verse 33. And He shall reign over the house of Jacob for ever, &c. They who abide merely in the sense of the letter of the Word, believe that by Jacob is meant all that people which was derived from Jacob, and therefore they apply to that people all those things which were spoken both historically and prophetically concerning Jacob; but the Word is Divine, principally in this, that all and singular the things contained therein do not respect one nation, or one people, but the universal human race, viz., that which is, which was, and which shall be; and what is still more universal, viz. the Lord's kingdom in the heavens, and in a supreme sense the Lord Himself: it is in consequence of this universal respect, that the Word is Divine: if it only had respect to one nation, it would then be human, and would have nothing more of a
Divine Principle in it, than there was of holy worship subsisting amongst that nation; that such holy worship did not subsist with the people, which is called Jacob, may be known to every one : hence also it is evident, that by Jacob in the Word is not meant Jacob, nor by Israel, Israel, (for in almost every part of the prophetical Word, where Jacob is spoken of, mention is made also of Israel,) and no one can know what is specifically understood by the one, and what by the other, unless by virtue of that sense which lies concealed under the letter, and contains in it the arcana of heaven. That by Jacob therefore is signified, in the internal sense, the doctrine of natural truth, or what is the same thing, those who are principled in that doctrine, of whatever nation they be, and that in a supreme sense the Lord is understood, may appear from the following passages, “ The angel said unto Mary, thou shalt conceive in thy womb, and shalt bring forth a son, and shalt call His name Jesus; He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.” Luke i. 31, 32, 33. That in this passage by the house of Jacob was not meant the Jewish nation or people, is obvious to every one, for the kingdom of the Lord was not over that people, but over all in the universe, who are principled in faith in Him, and from faith in charity; hence it is manifest that by Jacob, named by the angel, was not meant the people of Jacob, consequently neither in other passages was the same meant by the seed of Jacob, by the sons of Jacob, by the land of Jacob, by the inheritance of Jacob, by the king of Jacob, by the God of Jacob, which expressions so often occur in the Word of the Old Testament. The like is true concerning Israel. A. C. 3305.
By the house of Jacob is meant the Church of the Lord; that the Jewish nation is not meant, is evident. A. E. 328.
An age [“ for ever”] signifies what is eternal, since it is said of the Lord, and of His kingdom, of heaven, and of the life there, of which there is no end : ages of ages are not eternities of eternities but denote what is eternal; it is so said, however, in respect to churches in the earth, of which one succeeds another. A. C. 10,248.
Verse 35. And the angel answering said unto her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, &c.—Who cannot see from these words, that the Lord was conceived of God the Father, and who cannot hence know that God the Father, who is Jehovah, took upon Him a Human principle in the world, and consequently that the Human principle is the Human principle of God the Father, and thus that God the Father and He are one, as soul and body are one? Can any one therefore go to the soul of man, and thence descend to his body? Is not his human principle to be approached, and in such case is not his soul approached ? I am aware that some will think, how could Jehovah the Father, who is the Creator of the universe descend and assume a Human principle ? But let them think also, How could a Son from eternity, who is equal to the Father, and is likewise the Creator of the universe, do this? Is it not the same thing? It is said the Father and the Son from eternity, but there is not any Son from eternity; it is the Divine Human principle, which is called the Son sent into the world. Luke i. 34, 35. A. R. 743.
That Jehovah Himself descended, and assumed the Human principle, is very manifest from what the angel said to Mary, « The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also the Holy thing which shall be born of thee, shall be called the Son of God," for by the Holy Spirit is meant the Divine principle which proceeds from Jehovah God. Who does not know that every child receives his soul and life from his father, and that the body is derived from the soul? What then can be said more expressly, than that the Lord had His soul and life from Jehovah God, and since the Divinity cannot be divided, what can be more evident than that the essential Divinity of the Father was His soul and life? On this account the Lord so often called Jehovah God His Father, and Jehovah God called Him His Son. What then can be more ridiculous than to be told that the soul of our Lord was from Mary the mother, as both the Roman Catholics and the Reformed at this day dream, not yet being awakened by the Word ? T. C. R. 82.
That God, although He descended as Divine Truth, did not separate Divine Good from it, is manifest from the conception, concerning which it is written, that the power, or the virtue, of the Highest overshadowed Mary, and by the power of the Highest is meant the Divine Good; the same thing is manifest from the passages where the Lord Himself says, That the Father is in Him, and He in the Father; that all things of the Father are His; and that the Father and He are one, besides many other passages, in all which by the Father is meant the Divine Good. T. C. R. 88.
That God Himself, who from Eternity is One, came into