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concerning Heaven and Hell. By THE NAME of Jehovah, of the Lord, and of the Son of God, is also meant the Divine Truth, consequently, the Word, which is from Him, of Him, and thus Himself.

26. III. THAT THE LORD IS CALLED THE SON OF MAN WHERE HIS COMING is TREATED OF, is plain from the following passages The disciples said unto Jesus, "What shall be the sign of thy coming, and of the consummation of the age?" in answer to which inquiry, the Lord foretold the successive states of the church down to the period of its end; of which he saith, "Then shall appear the sign of the SON OF MAN.-And they shall see the SON OF MAN coming in the clouds of Heaven, with power and great glory" (Matt. xxiv. 3, 30; Mark xiii. 26; Luke xxi. 27). By the consummation of the age, is meant the last time of the church; by the coming of the Son of Man in the clouds of Heaven with glory, is signified the opening of the Word, with a manifestation that it treats of the Lord alone. So in Daniel: "I saw-and behold, one like THE SON OF MAN came with the clouds of Heaven" (vii. 13). And in the Revelation: "Behold, he cometh with clouds, and every eye shall see him " (i. 7): This is spoken concerning the SON OF MAN, as appears from verse 13 of the same chapter. It is also said in another part of the same book, "I looked, and behold, a white cloud, and upon the cloud one sat like unto the SON OF MAN" (xiv. 14). That the Lord himself understood one thing by the Son of God, and another by the Son of Man, but both in himself, appears from his answer to the high priest: The high priest said unto Jesus, "I adjure thee by the living God, that thou tell us whether thou be the Christ, THE SON or GOD: Jesus saith unto him, Thou hast said: nevertheless, I say unto you, Hereafter shall ye see THE SON OF MAN sitting on the right hand of power, and coming in the clouds of heaven (Matt. xxvi. 63, 64). Here he first confessed that he was THE SON OF GOD, and afterwards said that they should see THE SON OF MAN sitting on the right hand of power, and coming in the clouds of heaven: by which is signified that, after the passion of the cross, he should possess the divine power of opening the Word, and establishing his church; which could not be effected before, because he had not before completed the conquest of hell, and the glorification of his Human. What is signified by sitting on the clouds of heaven, and coming in glory is explained in the treatise on Heaven and Hell.*

27. IV. THAT THE LORD IS CALLED THE SON OF MAN WHERE REDEMPTION, SALVATION, REFORMATION, AND REGENERATION ARE TREATED OF, appears from the following passages: "THE SON OF MAN came to give his life a ransom for many" (Matt. xx. 28; Mark x. 45). "THE SON OF MAN is

*N. I.


not come to destroy men's lives but to save them (Luke ix. 56). "THE SON OF MAN is come to seek and to save that which was lost (Luke xix. 10). "He that soweth the good seed is the SON OF MAN" (Matt. xiii. 37). Salvation and Redemption are here treated of, and, as the Lord effects these by means of the Word, therefore he here calls himself the Son of Man. The Lord saith, that "THE SON OF MAN hath power to forgive sins" (Mark ii. 10; Luke v. 24); that is, to save. Also, that "The SON OF MAN is Lord even of the sabbath" (Matt. xii. 8; Mark ii. 28; Luke vi. 5): because he is the Word, which is what he there teaches. also says in John, "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which THE SON OF MAN shall give unto you" (vi. 27). By meat is here signified every good and truth of doctrine from the Word, consequently, from the Lord: this is also signified by the manna and bread that came down from heaven, mentioned on the same occasion; and likewise by the following words in the subsequent part of the chapter: "Except ye eat the flesh of THE SON OF MAN, and drink his blood, ye have no life in you" (verse 53). Flesh or bread is the good of love from the Word; blood or wine, the good of faith from the same; and both from the Lord.


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The same is meant by THE SON OF MAN, when spoken of on other occasions; as in the following passages: "The foxes have holes, and the birds of the air have nests, but THE SON OF MAN hath not where to lay his head" (Matt. viii. 20; Luke ix. 58); by which is signified, that the Word had no place with the Jews; as the Lord also expressly says, (John viii. 37); and also, that they had it not abiding in them, because they did not believe in him (v. 38). In the Revelation, likewise, by THE SON OF MAN is signified the Lord with respect to the Word: “In the midst of the seven candlesticks" I saw 66 one like unto THE SON OF MAN, clothed with a garment down to the foot, and girt about the paps with a golden girdle" (i. 13, and following verses); where the Lord is described as the Word by various representatives, which is the reason that he is called THE SON OF MAN. So in David: "Let thy hand be upon the man of thy right hand, upon THE SON OF MAN whom thou madest strong for thyself. So will not we go back from thee: quicken us (Psalm lxxx. 17, 18). By the man of the right hand is here meant the Lord with respect to the Word: and the same also is signified by THE SON OF MAN. He is called "the man of the right hand," because the Lord has power by virtue of his Divine Truth, which, likewise, is the Word; thus, also, when he had fulfilled the whole Word, he had Divine Power; hence he said, that "they should see THE SON OF MAN sitting on the right hand of power" (Mark xiv. 62).


AS TO THE WORD, THE SAME TITLE WAS ALSO GIVEN TO THE PROPHETS. The title, Son of Man, was given to the prophets, because they represented the Lord as to the Word, and thence signified the doctrine of the church derived from the Word. This is what is constantly understood in heaven, wherever prophets are named in the Word ; for the spiritual signification of the term Prophet, as also of the term Son of Man, is, the Doctrine of the Church derived from the Word, and, when applied to the Lord, the Word itself. That the prophet Daniel is called the Son of Man, may be seen in the book of Daniel, viii. 17. And that the prophet Ezekiel was so called, may be seen in Ezek. ii. 1, 3, 6, 8; iii. 1, 3, 4, 10, 17, 25 ; iv. 1, 16; v. l; vi. 2 ; vii. 2 ; viii. 5, 6, 8, 12, 15; xi. 2, 4, 15; xii. 2, 3, 9, 18, 22, 27; xiii. 2, 17; xiv. 3, 13; xv. 2; xvi. 2; xvii. 2; xx. 3, 4, 27, 46; xxi. 2, 6, 9, 12, 14, 19, 28; xxii. 18, 24; xxiii. 2, 36; xxiv. 2, 16, 25; xxv. 2; xxvi. 2 ; xxvii. 2; xxviii. 2, 12, 21; xxix. 2, 18; xxx. 2; xxxi. 2 ; xxxii. 2, 18; xxxiii. 2, 7, 10, 12, 24, 30; xxxiv. 2 ; xxxv. 2 ; xxxvi. 1, 17; xxxvii. 3, 9, 11, 16; xxxviii. 2, 14; xxxix. 1, 17; xl. 4; xliii. 7, 10, 18; xlv. 5.

From all that has been advanced, then, it is evident, that the Lord is called the Son of God with respect to the Divine Human, and the Son of Man with respect to the Word.



29. It is affirmed in that Doctrine of the Church which is received throughout the Christian world, that "our Lord Jesus Christ, the Son of God, is God and Man, who, although he be God and Man, yet he is not two, but one Christ; one, by the taking of the manhood into God; one altogether, by unity of person: for as the reasonable soul and flesh is one man, so God and man is one Christ." These words are aken from the Athanasian Creed, and they contain what it delivers, as the essential articles of faith, on the subject of the union of the Divine and Human in the Lord: what is further said in the same creed concerning the Lord, will be explained in a subsequent article. From these words it clearly appears, that it is an article of faith in the Christian Church, that the Divine and Human, in the Lord, are not two, but a one, as the soul and body are one man; and that the Divine in him assumed, or took to itself, the Human. Hence it follows, that the Divine cannot possibly be separated from the Human, nor the Human from the Divine; for this would be like separating the soul from the body. The truth of this must also be acknowledged by every one who reads what is cited above,* from two of the

* N. 19-21.

evangelists, (Luke i. 26-35, and Matt i. 18-25,) concerning the nativity of the Lord; from which it is manifest, that Jesus was conceived of Jehovah God, and born of the virgin Mary ; so that the Divine was in him, and was his soul. Since, then, his soul was the very Divine of the Father, it follows, that his body, or Human, 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; that the Father is in the Son, and the Son in the Father; that all things belonging to the Son are the Father's, and all things belonging to the Father are the Son's : as the Lord himself teaches. But how the union was accomplished shall be explained in the following order: I, That the Lord from eternity is Jehovah. II. That the Lord from eternity, or Jehovah, assumed the Human, to save mankind. III. That he made the Human Divine, from the Divine in himself. IV. That he made the Human Divine, by temptations admitted therein. V. That the complete union of the Divine and Human in him was effected by the passion of the cross, which was the last temptation. VI. That he successively put off the Human taken from the mother, and put on a Human from the Divine within him, which is a Divine-Human, and is the Son of God. VII. That thus God became Man, as in first principles, so also in ultimates. 30. I. THAT THE LORD FROM

IS JEHOVAH, is known from the Word ; for the Lord said unto the Jews, “Verily, verily, I say unto you, before Abraham was, I am" (John viii. 58) : and elsewhere: “O Father, glorify thou me,with the glory which I had with thee before the world was " (John xvii. 5): by which is meant, the Lord from eternity, and not a Son from eternity: for as has already been demonstrated, what is called the Son, is his Human, conceived of Jehovah the Father, and born of the Virgin Mary in time. That the Lord from eternity is Jehovah himself, appears from many passages in the Word, of which we will here only adduce these few : “It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is JEHOVAH; we have waited for him, we will be glad and rejoice in his salvation” (Isaiah xxv. 9); from which words it is evident, that he who was to be waited for was God himself, even Jehovah. « The voice of him that crieth in the wilderness, Prepare ye the way of JEHOVAH, make straight in the desert a highway for our God.-The glory of JEHOVAH shall be revealed, and all flesh shall see it together. Behold, the LORD JEHOVIH will come with a strong hand” (Isaiah xl. 3, 5, 10; Matt. iii. 3; Mark i. 3; Luke iii. 4): Here, also, the Lord, who was to come, is called Jehovah. I, JEHOVAH-will-give thee for a covenant of the people, for a light of the Gentiles :-I am JEHOVAH, that is my name, and


my glory will I not give to another" (Isaiah xlii. 6, 8). The covenant of the people, and the light of the gentiles, is the Lord with respect to the Human; and because this was from Jehovah, and was made a one with him, it is said, "I am Jehovah ; that is my name, and my glory will I not give to another;" that is, to no other than himself: to give glory is to glorify, or to unite to himself. "JEHOVAH, whom ye seek, shall suddenly come to his temple" (Malachi iii. 1); where the temple is the temple of his body; as in John ii. 19, 21. "The Day-spring from on high hath visited us" (Luke i. 78). The day-spring from on high, also, is Jehovah, or the Lord from eternity. Hence it appears, that, by the Lord from eternity, we are to understand his all-originating Divine, [Divinum a quo,] which, in the Word, is Jehovah: but from the passages which will be adduced presently, it will appear, that by the term Lord, as also by Jehovah, after his Human was glorified, we are to understand the Divine and Human together, as a one; and by the Son alone, the Divine Human.

31. II. THAT THE LORD FROM ETERNITY, OR JEHOVAH, ASSUMED THE HUMAN TO SAVE MANKIND, has been confirmed from the word in the preceding sections; that mankind could not have been saved in any other manner, will be shewn elsewhere. That the Lord from eternity, or Jehovah, assumed the Human, appears, also, from those passages in the Word, where it is said of Jesus, that he came forth from God, that he came down from heaven, and that he was sent into the world; as from the following: "I came forth from the Father, and am come into the world" (John xvi. 28): "I proceeded forth and came from God; neither came I of myself, but he sent me" (John viii. 42). "The Father himself loveth you, because-ye have believed that I came out from God" (John xvi. 27). "No man hath ascended up to heaven, but he that came down from heaven" (John iii. 13). "The bread of God is he which cometh down from heaven, and giveth life unto the world" (John vi. 33, 35, 41, 50, 51). "He that cometh from above, is above all" (John iii. 31). "I know him, [the Father,] for I am from him, and he hath sent me "" (John vii. 29). That by being sent from the Father into the world is understood the assumption of the Human, may be seen above.*

32. III. THAT THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF, may appear from many passages in the Word, of which those shall be here adduced which prove, 1. That it was done by successive steps; which are these: "The child [Jesus] grew and waxed strong in spirit, filled with wisdom and the grace of God was upon him (Luke ii. 40). "Jesus increased in wisdom and stature, and in favour with



* N. 20.

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