6280.“救赎的使者”就是主的神性人身，这一点从以下事实清楚可知：主通过披上人身并将其变成神性而救赎人，也就是把他从地狱解救出来；鉴于此，就主的神性人身而言，祂被称为“救赎者”。神性人身之所以被称为“使者”，是因为“使者”这个词表示被差遣的人，主的神性人身被称为“被差来的”，这从福音书中大量圣言经文明显看出来。此外，主降世前的神性人身（Divine Human）就是当说圣言时，经由天堂流入的耶和华自己。耶和华在众天堂之上，但那时从祂穿过众天堂的，是神性人身；因为通过耶和华流入天堂，祂呈现为一个人的形像，由该流注所呈现的神性本身是神性人（Divine Man）。这就是那自永恒就存在，被称为被差来者的神性人身，“差”表示发出，这个词和此处的“使者”意思一样。
但由于耶和华无法再通过祂的这神性人身流入世人，因为世人距离这神性太过遥远，所以祂披上人身，或说取得一个人形，并将它变成神性。然后，通过由此流入天堂，祂能直接抵达人类当中那些将从祂那由此变得可见的神性人身那里接受仁之良善和信之真理的成员那里，从而把他们从地狱当中解救出来；这种解救绝无可能以任何其它方式实现。这种解救就是那被称为“救赎”的，实现这种解救或救赎的神性人身本身被称为“救赎的使者”。
不过，要知道，就神性人身，以及神性本身而言，主在天堂之上；因为祂是光照天堂，赋予它光明的太阳；因此，天堂远在祂之下。存在于天堂中的神性人身就是从祂发出的神性真理，也就是从祂如从一轮太阳那样发出的光。就其本质而言，主并非神性真理，因为这真理从祂发出，就像太阳发出的光；确切地说，祂的本质是神性良善本身，与耶和华为一。
在圣言的其它地方，主的神性人身也被称为“使者”，如当祂从荆棘中间向摩西显现时；对此，出埃及记描述如下：
摩西到了神的山，就是何烈山，耶和华的使者从荆棘中间的火焰里向摩西显现。耶和华见摩西转过去要看，神就从荆棘中间呼叫他。又说，我是你父亲的神，是亚伯拉罕的神，以撒的神，雅各的神。（出埃及记3:1，2，4，6）
在此被称为“耶和华的使者”的，正是主的神性人身，经上明确说，祂就是耶和华自己。耶和华在那里存在于祂的神性人身里面，这一点从以下事实可以看出来：神性本身若不通过神性人身就无法显现；正如主在约翰福音中所说的这些话：
从来没有人看见神，只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
另一处：
你们从来没有听见父的声音，也没有看见祂的形状。（约翰福音5:37）
此外，在论述领百姓进入迦南地的地方，主的神性人身也被称为“使者”；对此，我们在出埃及记读到：
看哪！我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。，你们要在祂面前谨慎，祂必不赦免你们的过犯，因为我的名在祂里面。（出埃及记23:20，21，23）
在这段经文中，“使者”是指神性人身；这一点从以下事实明显看出来：经上说“因为我的名在祂里面”，也就是说，耶和华自己在祂里面。“我的名”表示存在于神性人身里面的耶和华的性质。主的神性人身就是“耶和华的名”（参看2628节）；“神的名”就是祂的性质，因而是藉以敬拜神的作为一个整体的一切事物（2724，3006节）。
以赛亚书：
他们在一切苦难中，祂也同受苦难，并且祂面前的使者拯救他们。祂以慈爱和怜惜救赎他们，在永恒的一切日子扶持他们、怀搋他们。（以赛亚书63:9）
“耶和华面前的使者”明显是指主的神性人身，因为经上说“祂救赎他们”。
玛拉基书：
看哪！你们所寻求的主，你们所仰慕的立约的使者必忽然进入祂的殿；万军之耶和华说，看哪，祂快要来到。祂来的日子，谁能当得起呢？祂显现的时候，谁能立得住呢？那时，犹大和耶路撒冷所献的供物，必蒙耶和华悦纳，仿佛永恒之日、往昔之年。（玛拉基书3:1，2，4）
很明显，“立约的使者”表示主的神性人身，因为所论述的主题是主的到来；“那时，犹大和耶路撒冷所献的供物，必蒙耶和华悦纳”表示出于对祂的爱和信所进行的敬拜那时将蒙悦纳。此处“犹大”并非表示犹大，“耶路撒冷”也并非表示耶路撒冷，这是显而易见的；因为无论那时还是以后，犹大和耶路撒冷的供物都不蒙悦纳。“永恒之日”是指上古教会的状态，该教会是属天的；“往昔之年”是指古教会的状态，该教会是属灵的（参看6239节）。此外，在圣言中，“使者”在内义上并非表示某位天使，而表示主里面的某种神性属性（1925，2319，2821，3039，4085节）。
Potts(1905-1910) 6280
6280. That the "redeeming Angel" is the Lord as to the Divine Human, is evident from the fact that by assuming the Human and making it Divine the Lord redeemed man, that is, delivered him from hell; whence the Lord as to His Divine Human is called the "Redeemer." That the Divine Human is called the "Angel" is because the word "angel" means "sent," and the Lord as to the Divine Human is said to be "sent," as is plain from many passages in the Word of the Evangelists. Moreover before the Lord's coming into the world the Divine Human was Jehovah Himself flowing in through heaven when He spoke the Word; for Jehovah was above the heavens, but that which passed from Him through the heavens was at that time the Divine Human; for by the influx of Jehovah into heaven, He set forth a man, and the very Divine thence derived was a Divine man. This then is the Divine Human from eternity, and is what is called "Sent," by which is meant proceeding, and this is the same as "Angel." [2] But as Jehovah by this Divine Human of His, could not flow in any longer with men, because they had so far removed themselves from this Divine, He therefore took on the Human and made it Divine, and thus by influx from this into heaven He could reach even those of the human race who would receive the good of charity and the truth of faith from the Divine Human, which was thus made visible, and could thus deliver them from hell, which could not possibly have been effected in any other way. This deliverance is that which is called "redemption," and the Divine Human Itself, which delivered or redeemed, is what is called the "redeeming Angel." [3] But be it known that in respect to the Divine Human, as well as in respect to the Divine Itself, the Lord is above heaven; for He is the Sun which illumines heaven; thus that heaven is far beneath Him. The Divine Human which is in heaven is the Divine truth which proceeds from Him, which is the light from Him as a sun. In respect to His essence the Lord is not Divine truth, for this is from Him as light from the sun, but He is Divine good itself, one with Jehovah. [4] The Lord's Divine Human is called "Angel" in other places also in the Word, as when He appeared to Moses in the bush, of which it is written in Exodus:
When Moses came to the mountain of God, unto Horeb, the Angel of Jehovah appeared to him in a flame of fire out of the midst of a bush. Jehovah saw that Moses turned aside to see, therefore God called unto him out of the midst of the bush. And he said further, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob (Exod. 3:1, 2, 4, 6);
it is the Lord's Divine Human which is here called the "Angel of Jehovah," and it is plainly said that it was Jehovah Himself. That Jehovah was there in the Divine Human may be seen from the fact that the Divine Itself could not appear except through the Divine Human; according to the Lord's words in John: "No one hath ever seen God, the only begotten Son, who is in the bosom of the Father, He hath set Him forth" (John 1:18); and in another place: "Ye have neither ever heard the voice of the Father, nor seen His shape" (John 5:37). [5] Moreover the Lord as to the Divine Human is called the "Angel" where it treats of leading the people into the land of Canaan, of which we read in Exodus:
Behold I send an Angel before thee, to keep thee in the way, and to bring thee unto the place which I have prepared. Beware thou of His faces, for He will not bear your transgression, because My name is in the midst of Him (Exod. 23:20, 21, 23); that the "Angel" in this passage is the Divine Human, is evident from the fact that it is said, "because My name is in the midst of Him," that is, Jehovah Himself is. By "My name" is signified the quality of Jehovah which is in the Divine Human (that the Lord as to the Divine Human is the "name of Jehovah," may be seen above, n. 2628; and that the "name of God" is His quality, as also everything in one complex by means of which God is worshiped, n. 2724, 3006). [6] In Isaiah:
In all their distress He had distress, and the Angel of His faces will deliver them; in His love and in His indulgence He redeemed them, and He took them, and carried them all the days of eternity (Isa. 63:9);
that the "Angel of the faces of Jehovah" is the Lord as to the Divine Human, is manifest, for it is said that "He redeemed them." [7] In Malachi:
Behold the Lord whom ye seek shall suddenly come unto His temple, even the Angel of the covenant whom ye desire; Behold He cometh, saith Jehovah Zebaoth. But who shall endure the day of His coming, and who shall stand when He appeareth? Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, as in the days of eternity, and as in former years (Mal. 3:1, 2, 4); that the "Angel of the covenant" is the Lord as to the Divine Human is very evident, for the subject treated of is His coming; the "offering of Judah and Jerusalem being then sweet to Jehovah" signifies that worship from love and faith in Him will then be sweet. That by "Judah" here is not meant Judah, nor by "Jerusalem" Jerusalem, is clearly evident; for neither then nor afterward was the offering of Judah and Jerusalem sweet. That the "days of eternity" are the states of the Most Ancient Church, which was celestial; and that the "former years" are the states of the Ancient Church, which was spiritual, may be seen above (n. 6239). Moreover by an "angel" in the Word, in the internal sense, is not signified an angel, but something Divine in the Lord (n. 1925, 2319, 2821, 3039, 4085).
Elliott(1983-1999) 6280
6280. As regards 'the redeeming angel' - that the Lord's Divine Human is meant - this is clear from the consideration that by His assumption of the Human and making it Divine the Lord redeemed man, that is, delivered him from hell, on account of which, in respect of His Divine Human, the Lord is called the Redeemer. The reason why the Divine Human is called an angel is that the word 'angel' means one who has been sent, and the Lord's Divine Human is called 'the One who has been sent', as is evident from quite a number of places in the Word, in the Gospels. Furthermore the Divine Human that existed before the Lord's Coming into the world was Jehovah Himself flowing in by way of heaven when He was declaring His Word. Jehovah was above the heavens, but what passed from Him through the heavens was the Divine Human at that time; for by means of Jehovah's flowing into heaven a human image was presented, and the Divine itself as present by this inflowing was the Divine Man. This is the Divine Human which has existed from eternity and is called the One who has been sent, by which is meant that which goes forth and which is one and the same as 'the angel' spoken of here.
[2] But because Jehovah was no longer able to reach men by flowing into them through that Divine Human of His, for the reason that they had distanced themselves so far away from that Divine, He took on a human form and made it Divine. Then by flowing in from this into heaven, He could reach right out to those members of the human race who would accept the good of charity and the truth of faith from His Divine Human, which had thus been made visible, and so could deliver them from hell - a deliverance which could not possibly have been accomplished in any other way. This deliverance is what is called Redemption, and the Divine Human itself effecting that deliverance or redemption is what is called 'the redeeming angel'.
[3] But the Lord's Divine Human, it should be recognized, is above heaven - as the Divine itself is - since the Lord is the Sun that gives heaven its light; thus heaven is far below Him. The Divine Human present in heaven is the Divine Truth going forth from Him, which is the light radiating from Him as from the sun. In Essence the Lord is not Divine Truth, for that Truth is what goes forth from Him like light from the sun; rather, His Essence is Divine Goodness itself, which is one with Jehovah.
[4] The Lord's Divine Human is also called 'the angel' in other places in the Word, for example when He appeared to Moses in the bramble-bush, described as follows in Exodus,
When Moses came to the mountain of God, to Horeb, the angel of Jehovah appeared to him in a flame of fire from the middle of a bramble-bush. Jehovah saw that Moses turned aside to see, therefore God called to him from the middle of the bramble-bush. And He went on to say, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Exod 3:1, 2, 4, 6.
It is the Lord's Divine Human that is referred to here by the name 'the angel of Jehovah'. He was really Jehovah, which he is also explicitly called. Jehovah's presence there within His Divine Human may be recognized from the consideration that the Divine itself could not become visible except through the Divine Human, as the Lord's words in John declare,
Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.
And in another place,
You have never heard the Father's voice nor seen His shape. John 5:37.
[5] The Lord's Divine Human is also called 'an angel' where the leading of the people into the land of Canaan is the subject, referred to in Exodus as follows,
Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. Take notice of his face; for he will not tolerate your transgression, since My name is within him. Exod 23:20, 21, 23.
Here 'an angel' is the Divine Human. This is evident from the fact that it says 'since My name is within him', that is, Jehovah Himself is within him. 'My name' means Jehovah's essential nature, present in the Divine Human. For more about the meaning of 'the name of Jehovah' as the Lord's Divine Human, see 2628; and for more about the meaning of 'the name of God' as His essential nature, and so everything in its entirety by which God is worshipped, 1724, 3006.
[6] In Isaiah,
In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isa 63:9.
'The angel of Jehovah's face' is plainly the Lord's Divine Human, for it says that 'He redeemed them'. In Malachi,
Behold, suddenly there will come to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. But who can endure the day of His Coming, and who will stand when He appears? Then the minchah of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Mal 3:1, 2, 4
'The angel of the covenant' quite clearly means the Lord's Divine Human, for the subject is the Lord's Coming. 'Then the minchah of Judah and Jerusalem will be acceptable to Jehovah' means that worship offered out of love and faith in Him will be acceptable then. It is perfectly plain that 'Judah' is not used in these verses to mean Judah, or 'Jerusalem' to mean Jerusalem, for neither at that time nor any later time was the minchah of Judah and Jerusalem acceptable. 'The days of eternity' are the states of the Most Ancient Church, which was a celestial Church, while 'former years' are the states of the Ancient Church, which was a spiritual one, see 6239. Furthermore 'angel' in the Word does not mean in the internal sense any angel but some Divine attribute within the Lord, 1925, 2319, 2821, 3039, 4085.
Latin(1748-1756) 6280
6280. Quod `angelus redimens' sit Dominus quoad Divinum Humanum, constat ex eo quod Dominus per quod assumpsit Humanum et id Divinum fecit, redemerit hominem, hoc est, liberaverit illum ab inferno; quapropter Dominus quoad Divinum Humanum Suum vocatur Redemptor. Quod Divinum Humanum dicatur angelus. est quia per angelum significatur missus, et Dominus quoad Divinum Humanum dicitur `Missus', ut patet a plurimis locis in Verbo evangelistarum; et praeterea Divinum Humanum ante Adventum Domini in mundum, fuit Ipse Jehovah influens per caelum cum loquebatur Verbum; Jehovah enim supra caelos fuit, at quod ab Ipso transivit per caelos, hoc fuit tunc Divinum Humanum; nam per influxum Jehovae in caelum {1}retulit hominem, ac Ipsum Divinum inde, fuit Divinus Homo: hoc nunc est Divinum Humanum ab aeterno, et est quod vocatur Missum, per quod intelligitur procedens, estque hic idem ac angelus. [2] Sed quia Jehovah per id Suum Divinum Humanum non potuit influere amplius apud homines, quia ii se in tantum removerant a Divino illo, idcirco assumpsit humanum, et hoc Divinum fecit, ac ita per influxum inde in caelum, usque ad illos in genere humano qui reciperent bonum charitatis et verum fidei a Divino Humano, quod ita visibile factum, pertingere potuit, et illos sic ab inferno liberare; quod aliter nusquam fieri potuit; haec liberatio est quae vocatur Redemptio, et Ipsum Divinum Humanum quod liberavit seu redemit, {2} quod vocatur angelus redimens. [3] Sed sciendum quod Dominus quoad Divinum Humanum, sicut quoad Ipsum Divinum, sit supra caelum, nam est Sol qui illuminat caelum, ita quod caelum sit longe infra Ipsum; Divinum Humanum quod est in caelo, est Divinum Verum quod procedit ab Ipso, quod est lux ab Ipso ut a sole; Dominus quoad Suam Essentiam non est Divinum Verum, nam hoc est ab Ipso sicut lux a sole, sed est Ipsum Divinum Bonum, unum cum Jehovah. [4] Divinum Humanum Domini etiam aliis in locis in Verbo dicitur angelus; ut cum apparuit Mosi in rubo, de quo ita in Exodo, Cum Moses venit ad montem Dei, ad Horebum, apparuit angelus Jehovae illi in flamma ignis e medio rubi:... vidit Jehovah quod Moses secederet ad videndum, ideo clamavit ad illum Deus e medio rubi... Et porro dixit, Ego sum Deus patris tui, Deus Abrahami, Deus Jishaki, et Deus Jacobi, iii 1, 2, 4, 6;est Divinum Humanum Domini quod ibi `angelus Jehovae' vocaturi qui quod fuerit Ipse Jehovah, dicitur clare; quod Jehovah fuerit ib, in Divino Humano, constare potest ex eo quod Ipsum Divinum non nisi quam per Divinum Humanum potuerit apparere, secundum Domini verba apud Johannem, Deum nemo vidit unquam, Unigenitus Filius, Qui in sinu Patris est, Ille exposuit, i 18;
et alibi, Neque vocem Patris audivistis unquam, neque speciem Ipsius vidistis, v 37. [5] Porro, Dominus quoad Divinum Humanum dicitur angelus ubi agitur de ducendo populo in terram Canaanem, de quo ita in Exodo, Ecce Ego mitto angelum coram te ad custodiendum te in via, et ad deducendum te ad locum quem praeparavi: caveto tibi a faciebus ipsius,... quia non sustinebit praevaricationem vestram, quoniam nomen Meum in medio illius est, xxiii 20, 21, 23;
quod `angelus' ibi (t)sit Divinum Humanum, patet ex eo quod dicatur `quoniam nomen Meum in medio illius est', hoc est, Ipse Jehovah; per `nomen Meum' significatur quale Jehovae, quod {3} est in Divino Humano; quod Dominus quoad Divinum Humanum sit `nomen Jehovae', videatur n. 2628; et quod `nomen Dei' sit quale, tum omne in uno complexu per quod colitur Deus, n. 2724, 3006: [6] apud Esaiam, In omni angustia illorum, Ipsi angustia, et angelus facierum Ipsius (x)liberavit illos; ob amorem Suum, et indulgentiam Suam Hic redemit illos, et assumpsit illos, et portavit illos omnibus diebus aeternitatis, lxiii 9;
quod `angelus facierum Jehovae' sit Dominus quoad Divinum Humanum, patet, nam dicitur quod redemit illos: apud Malachiam, Ecce subito veniet ad templum Suum Dominus, Quem vos quaeritis, et angelus foederis Quem vos desideratis, ecce venit, inquit Jehovah Zebaoth. Quis vero sustinebit diem Adventus Ipsius, et quis consistet cum apparuerit?... tunc suavis erit Jehovae minhah Jehudae et Hierosolymae, juxta dies aeternitatis, et juxta annos priores, iii 1, 2, 4;
quod `angelus foederis' sit Dominus quoad Divinum Humanum, manifeste constat, nam agitur de Ipsius Adventu; quod `tunc suavis erit Jehovae minhah Jehudae et Hierosolymae' significat quod suavis erit tunc cultus ex amore et fide in Ipsum; quod per `Jehudam' ibi non intelligatur Jehudah, nec per `Hierosolymam' Hierosolyma, clare patet, nam nec tunc nec postea minhah Jehudae et Hierosolymae suavis fuit; quod `dies aeternitatis' sint status Ecclesiae Antiquissimae quae caelestis, et `anni priores' status Ecclesiae Antiquae quae spiritualis, videatur n. 6239. Praeterea per `angelum' in Verbo in sensu interno non significatur angelus sed aliquod Divinum in Domino, n. 1925, (x)2319, 2821, 3039,4085. @1 hoc retulit Hominem$ @2 i est$ @3 i etiam$