4727.“来吧！我们将他杀了”表对关于主之神性人身的教义本质的毁灭。这从“杀”的含义和“约瑟”的代表清楚可知：“杀”是指毁灭；他们想要杀的“约瑟”是指主的神性真理，尤指关于祂的神性人身的教导，从前面（4723节）可以看出，该教导是教义所教导的本质真理。众所周知，承认唯信的教会毁灭这本质真理；事实上，在他们当中，谁相信主的人身是神性？他们岂不是厌恶地远离这个观念吗？然而，在古代的众教会，人们都相信将要到世上来的主是一个神性人，并且当被他们看到时，祂被称为耶和华，这一点从圣言中的许多经文明显看出来。但现在仅从以赛亚书引用这段经文：
在旷野有声音喊着说，当预备耶和华的路，在荒野修平我们神的道。（以赛亚书40:3）
这些话论及主，并且施洗约翰说：预备主的道，修直祂的路；这一点从福音书（马太福音3:3；马可福音1:3；路加福音3:4；约翰福音1:23）很明显地看出来。这一点同样从主自己的话清楚可知：祂与父为一，父在祂里面，祂在父里面；天上地上的一切权柄都赐给祂了；审判在祂。人若对天上地上的权柄，以及审判稍有了解，就能看出，若非主就其人身而言也是神性，这些话毫无意义。
坚持唯信的信徒不可能知道是什么使人变新，也就是使他成圣，更不知道是什么使主的人身变成神性；因为他们对爱与仁一无所知，而正是对主之爱和对邻之仁使人变新，使他成圣。神性之爱本身使主变成神性。因为爱构成一个人的真正存在，因而是他所过生活的根，或就是他的生活。神性之爱把人塑造成它自己的形像，正如人的灵魂，也就是人的内在和本质自我，可以说将身体创造或塑造成它自己的一个形像；以致它通过身体按照自己的意愿和思维行动并拥有感觉。这时，身体可以说是结果，灵魂可以说是拥有目的在它里面的原因；因此，灵魂是身体中的全部，犹如含有目的的原因是结果中的全部。神性之爱的灵魂就是耶和华自己，这就是主的情形，因为祂从耶和华成孕；祂的人身一旦被荣耀，就是神性，不可能是别的什么。由此明显可知，那些将主得荣耀后的人身等同于一个世人的人身之人犯了何等大的错误！事实上，这人身就是神性；在天堂，一切智慧、一切聪明，以及一切光都从祂神性人身发出。凡从祂发出的，都是神圣的；并非从神性发出的神圣并不神圣。
Potts(1905-1910) 4727
4727. Come now therefore and let us slay him. That this signifies the extinction of the essential of doctrine concerning the Lord's Divine Human, is evident from the signification of "slaying," as being to extinguish; and from the representation of Joseph, whom they wished to kill, as being the Divine truth of the Lord, and specifically the doctrine concerning His Divine Human, which has been shown above to be an essential of doctrine (n. 4723). That the church in acknowledging faith alone has extinguished this essential truth, is known; for which of them believes the Lord's Human to be Divine? Do they not turn away at the very proposition? When yet in the ancient churches it was believed that the Lord who was to come into the world was a Divine Man, and also when seen by them He was called Jehovah, as is plain from many passages in the Word, but for the present only this from Isaiah will be adduced:
The voice of one crying the wilderness, Prepare ye the Way of Jehovah, make level in the solitude a pathway for our God (Isa. 40:3). That these words were spoken of the Lord, and that by John the Baptist the way was prepared and a pathway made level for Him, is very evident from the evangelists (Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23); and further from the Lord's own words, that He was one with the Father, and that the Father was in Him, and He in the Father; also that to Him was given all power in heaven and on earth, and that judgment belonged to Him. One who knows even a little about power in heaven and on earth, and about judgment, can know that they would be nothing unless He were Divine as to the Human also. [2] Those who are in faith alone cannot know what makes man new or sanctifies him, still less what made the Lord's Human Divine; for they know nothing of love and charity, and it is love to the Lord and charity toward the neighbor that make man new and sanctify him, while the Divine love itself made the Lord Divine. For love is the very being of man, and hence is his living; and it forms man according to an image of itself, just as the soul of man, which is his interior essence, as it were creates or fashions the body into an image, of itself; and indeed in such a way that by means of the body it acts and has sensation just as it wills and thinks. Thus the body is as the effect, and the soul as the cause in which is the end; consequently the soul is the all in the body, as the cause of the end is the all in the effect. The Human of Him whose soul was Jehovah Himself (as was the case with the Lord, for He was conceived of Jehovah) could not when glorified be other than Divine. From this it is plain how greatly those err who make the Lord's Human, after it was glorified, to be like the human of a man, when yet it is Divine. From His Divine Human proceeds all the wisdom, all the intelligence, and also all the light, in heaven. Whatever proceeds from Him is holy; and the holy that is not from the Divine is not holy.
Elliott(1983-1999) 4727
4727. 'So now come, and let us kill him' means an annihilation of the essential teaching regarding the Lord's Divine Human. This is clear from the meaning of 'killing' as annihilating, and from the representation of 'Joseph', whom they desired to kill, as the Lord's Divine Truth, specifically the teaching regarding His Divine Human, see 4723, where it may be seen that this is the essential truth taught by doctrine. It is well known that the Church acknowledging faith alone has annihilated that essential truth, for who among them believes that the Lord's Human is Divine? Do they not turn away in aversion from the very idea? Yet in the Ancient Churches people believed that the Lord who was to come into the world was a Divine Man, and also when seen by them He was called Jehovah, as is evident from many places in the Word. But for the time being let simply the following in Isaiah be quoted,
The voice of one crying in the wilderness, Prepare the way of Jehovah; make plain in the lonely place a highway for our God. Isa 40:3.
It is quite clear from the writers of the Gospels that these words were used to refer to the Lord and that the way was prepared for Him, and the highway made plain, by John the Baptist, Matt 3:3; Mark 1:3; Luke 3:4; John 1:23.The same is additionally clear from the Lord's own actual words staking that He was one with the Father, that the Father was within Him and He was within the Father; also that all power was given to Him in heaven and on earth, and that judgement was His. Anyone who has but little knowledge about power in heaven and on earth, or about judgement, can see that these words would be meaningless if He were not Divine even as to His Human.
[2] Adherents to faith alone cannot have any knowledge of what makes a human being new, that is, makes him holy, let alone what makes the Lord's Human Divine, since they know nothing about love and charity - it being love to the Lord and charity towards the neighbour that make a human being new and make him holy. It was Divine love itself however that made the Lord Divine. Love constitutes a person's very being (esse), and lies at the root of the life he leads. That Divine love fashions him to be an image of itself, being much like the human soul - a person's inner and essential self - which so to speak creates or moulds the body into an image of itself, so that it uses the body to enable it to act and to discern things exactly as it wills and thinks. The body is then so to speak the effect, and the soul is so to speak the cause that has the end within it, the soul therefore being the all within the body, even as the cause containing the end is the all within the effect. The soul of Divine love was Jehovah Himself, as He was the Lord's soul, since He was conceived from Jehovah; and His Human, once it was glorified, could not be anything else. These considerations show how
much those people go astray who make the Lord's Human after it has been glorified like the human of anyone else. In fact it is Divine, and from His Divine Human all wisdom, all intelligence, and also all light go forth in heaven. Whatever goes forth from Him is holy, and anything [regarded as] holy which does not go forth from the Divine is not holy.
Latin(1748-1756) 4727
4727. `Et nunc ite, et occidamus eum': quod significet exstinctionem essentialis doctrinae de Divino Humano Domini, constat a significatione `occidere' quod sit exstinguere; et a repraesentatione `Josephi' quem occidere volebant quod sit Divinum Verum Domini, et in specie doctrinale de Divino Humano Ipsius, n. 4723; quod hoc essentiale doctrinae sit, videatur etiam ibi. Quod Ecclesia agnoscens solam fidem id essentiale verum exstinxerit, notum est, quis enim eorum Humanum Domini credit Divinum? anne aversantur solam propositionem? cum tamen in Antiquis Ecclesiis creditum quod Dominus qui venturus in mundum Divinus Homo esset, et quoque Ille, {1} cum visus ab iis, vocabatur Jehovah, ut patet a pluribus locis in Verbo; sed pro tempore adducatur solum hoc apud Esaiam, Vox clamantis in deserto, Parate viam Jehovae, et complanate in solitudine semitam Deo nostro, xl 3;quod haec de Domino dicta sint, (o)et quod Ipsi a Johanne Baptista parata via et complanata semita, constat manifeste apud Evangelistas, Matth. iii 3; Marc. i 3; Luc. iii 4; Joh. i 23: et praeterea {2} ex ipsis Domini verbis, quod unum esset cum Patre, ac Pater in Illo, et Ille in Patre, tum quod Ipsi data sit omnis potestas in caelis et in terris, et quoque quod Ipsi judicium; qui modo parum novit de potestate in caelo et in terra, ac de judicio, scire potest quod nihil sint nisi Ipse Divinus esset etiam quoad Humanum. [2] Qui in sola fide sunt, illi nec scire possunt quid hominem facit novum seu illum sanctificat, minus quid Humanum Domini Divinum; nihil enim norunt de amore et charitate; amor enim in Dominum et charitas erga proximum faciunt hominem novum et illum sanctificant; at Amor Ipse Divinus Dominum Divinum fecit; amor enim est ipsum esse hominis, et inde est ejus vivere; ille format hominem secundum Sui imaginem, hoc quoque se habet sicut anima hominis quae est interior ejus essentia, haec quasi creat seu effigiat corpus ad sui imaginem, et quidem ita ut per illud agat et sentiat prorsus sicut vult et cogitat, et sic ut corpus sit sicut effectus, et anima sicut causa in qua finis, proinde quod anima fuit Ipse Jehovah, ut fuit Domino, a Jehovah enim conceptus fuit, Illi Humanum cum glorificatum, non potuit aliud esse. Ex his patet quantum aberrant qui Humanum Domini postquam glorificatum, humano hominis simile faciunt, cum tamen Divinum est et ex Divino Humano Ipsius omnis sapientia, omnis intelligentia, et quoque omnis lux, in caelo procedat; quicquid ab Ipso procedit, sanctum est; sanctum quod non a Divino, non sanctum est. @1 i qui$ @2 quoque$