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1116. In the cup with which she hath mixed, mix unto her double. That this signifies much retribution in proportion to their profanation of truth is evident from the signification of a cup, which denotes truth, and, in the opposite sense, falsity, because a cup has a signification similar to that of wine, as may be seen above (n. Psalm 75:8).
The cup in the hand of Jehovah, and the wine, signify Divine Truth. By mixing and by mixture is signified profanation, for the intermingling of falsity with truth is meant. By pouring out thence and by the impious of the earth sucking out the dregs and drinking them, is signified the punishment of profanation. From these things it is evident that mixing with the cup has here a signification similar to that in the Apocalypse.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- It was from this implanted [capability] that the most ancient people, to a greater degree than their posterity, worshipped a visible God under a human form. The Word bears witness that they also saw God as Man, as for example, Adam heard the voice of Jehovah walking in the garden; Moses spoke with Jehovah face to face; Abraham saw Jehovah in the midst of three angels; and Lot spoke with two angels. Jehovah was also seen as Man by Hagar, Gideon, and Joshua; by Daniel he was seen as the Ancient of Days, and as the Son of Man; similarly He was seen by John, as the Son of Man in the midst of seven lampstands, and also by the other prophets.
That it was the Lord who was seen by them, he himself teaches where he says, that Abraham rejoiced to see his day, and that he saw and was glad (John 8:56); also, that he was before Abraham was (ver. 58), and that he was before the world was (John 17:5, 24).
[3] It was not the Father but the Son who was seen, because the Divine Esse, which is the Father, cannot be seen except by means of the Divine Existere, which is the Divine Human. That it was not the Divine Esse, called the Father, that was seen, the Lord also teaches in John:
"The Father himself who hath sent me, he hath borne witness of me; ye have neither heard his voice at any time, nor seen his form" (5:37).
In the same,
"Not that any one hath seen the Father, save he who is with" the Father, "he hath seen the Father" (6:46).
And again,
"No one hath seen God at any time, the only-begotten Son, who is in the bosom of the Father, he hath brought [him] forth to view" (1:18).
From these passages it is clear, that the Divine Esse, which is the Father, was not seen by the ancients, nor could be seen, and yet that it was seen by means of the Divine Existere, which is the Son.
Since esse is in its existere, as the soul is in its body, therefore he who sees the Divine Existere or Son, sees also the Divine Esse or Father, and this the Lord proves in these words:
"Philip said, Lord, show us the Father; Jesus said unto him, Have I been so long time with you, and dost thou not know me, Philip? he who seeth me, hath seen the Father, how sayest thou then, Show us the Father" (John 14:8, 9).
It is evident from these words, that the Lord is the Divine Existere, in which is the Divine Esse; thus that he is the God-Man, who was seen by the ancients. It follows from what has been adduced, that the Word must also be understood according to the sense of the letter, as to God having a face, eyes, and ears, and also hands and feet.
1116. In the cup that she hath mingled mingle to her double, signifies as much retribution as they have profaned truth. This is evident from the signification of "cup," as being truth, and in the contrary sense falsity, for "cup" has a similar signification as "wine" (See above, n. Psalms 75:8).
"The cup in the hand of Jehovah," and the "wine," signify the Divine truth; "to mingle" and "mixture" signify profanation, for the mingling of falsity with truth is meant; "He hath poured it out therefrom, but the dregs of it all the wicked of the earth shall suck out and drink," signifies the punishment of profanation; all of which makes clear that "mingling the cup" has the same meaning here as in Revelation.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] In consequence of this intuition the most ancient people worshiped God visible under the Human form more than their posterity did. Moreover, the Word bears witness that they saw God as Man; as that Adam heard the voice of Jehovah walking in the garden; and Moses spoke with Jehovah mouth to mouth; and Abraham saw Jehovah in the midst of three angels, that Lot spoke with two of them. Jehovah also appeared as man to Hagar, to Gideon, to Joshua, to Daniel as "the Ancient of days" and as "the Son of man"; likewise to John as "the Son of man in the midst of seven lampstands"; also to other prophets. That it was the Lord who was seen by these He Himself teaches where He says:
That Abraham exulted to see his day, and that he saw and rejoiced (John 8:56);
Also that He was before Abraham was (John 8:58),
And that He was before the world was (John 17:5, 24).
[3] It was not the Father but the Son that was seen, because the Divine being [esse], which is the Father, cannot be seen except by means of the Divine manifesting [existere], which is the Divine Human. That the Divine being [esse], which is called the Father, was not seen, the Lord teaches in John:
The Father who hath sent Me, He hath borne witness of Me. Ye have neither heard His voice at any time nor seen His form (John 5:37).
Not that anyone hath seen the Father save He that is with the Father, He hath seen the Father (John 6:46).
No one hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath manifested Him (John 1:18).
From this it is clear that the Divine being [esse], which is the Father, was not seen by the ancients, nor could it be seen; nevertheless it was seen by means of the Divine manifesting [existere], which is the Son.
[4] Since a being is in its manifesting as a soul is in its body, so he who sees the Divine manifesting [existere] or the Son sees also the Divine being [esse] or the Father, as the Lord confirms in these words:
Philip said, Lord, show us the Father. Jesus said unto him, Have I been so long time with you and hast thou not known Me, Philip? He who hath seen Me hath seen the Father; how sayest thou, Show us the Father (John 14:8, 9)?
These words show that the Lord is the Divine manifesting [existere] in which is the Divine being [esse], thus the God-man who was seen by the ancients. From what has been cited it follows also that the Word is to be understood according to the sense of the letter in saying that God has a face, that He has eyes and ears, and that He has hands and feet.
1116. "In poculo quo miscuit miscete illi duplum." - Quod significet retributionem multam sicut profanaverunt verum, constat ex significatione "poculi", quod sit verum, et in sensu opposito falsum, quia per "poculum" simile significatur quod per "vinum" (videatur [supra,] n. 887, 1045); ex significatione "miscere", quod sit profanare, nam qui commiscet falsum vero aut verum falso, is profanat (de qua sequitur); et ex significatione "dupli", quod sit multum, ac dicatur de retributione (de qua mox supra, n. 1115).
Quod "miscere" significet profanare, est quia dicitur de vino quod in poculo, per quod significatur verum, ac in opposito sensu falsum; et cum verum ac falsum commiscentur, tunc fit profanatio (de qua supra, n. 1053-1063): simile significatur per "miscere" apud Davidem,
"Est poculum in manu Jehovae, et vino miscuit, implevit mixto, et effudit inde, sed faeces ejus exsugent, bibent omnes impii terrae" (Psalms 75:9 [B.A. 8]):
per "poculum in manu Jehovae", ac per "vinum", significatur Divinum Verum; per "miscere" et per "mixtum" significatur profanatio, nam intelligitur commixtio falsi cum vero; per "effudit inde, sed faeces exsugent, bibent omnes impii terrae", significatur poena profanationis: ex his patet quod hic simile significatur per "miscere poculo", quod in Apocalypsi.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Ex hoc insito fuit quod antiquissimi prae posteris coluerint Deum visibilem sub Humana forma. Quod etiam viderint Deum ut Hominem, testatur Verbum: ut de Adamo, quod audiverit vocem Jehovae ambulantis [in] horto; de Mose, quod locutus cum Jehovah ore ad os; de Abrahamo, quod viderit Jehovam in medio trium angelorum; quod Lothus cum duobus ex illis locutus sit; Jehovah etiam visus est ut Homo Hagari, visus Guideoni, visus Josuae, visus Danieli ut "Antiquus dierum" et ut "Filius hominis"; similiter Johanni ut "Filius hominis" in medio septem candelabrorum; tum etiam prophetis aliis. Quod Dominus fuerit qui illis visus est, docet Ipse, ubi dicit,
Quod Abrahamus exultaverit, ut viderit diem Ipsius, et quod viderit et gavisus sit (Johannes 8:56):
Tum quod fuerit priusquam Abrahamus fuit (vers. 58);
Et quod fuerit antequam mundus esset (Johannes 17:5, 24).
[3] Quod non fuerit Pater sed Filius qui visus est, est quia Divinum Esse quod est Pater, non potest videri nisi quam per Divinum Existere, quod est Divinum Humanum. Quod Divinum Esse, quod Pater vocatur, non visum sit, docet etiam Dominus apud Johannem,
"Qui misit Me Pater, Ipse testatus est de Me; neque vocem Ipsius audivistis unquam, neque speciem Ipsius vidistis" (5:37);
apud eundem,
"Non quod Patrem viderit quis, nisi qui est apud" Patrem, "Hic vidit Patrem" (6:46);
et apud eundem,
"Deum nemo vidit unquam; Unigenitus Filius qui in sinu Patris est, Ipse exposuit" (1:18):
ex quibus patet quod Divinum Esse, quod est Pater, non antiquis visum fuerit, nec quod videri potuerit, et tamen quod visum sit per Divinum Existere quod est Filius.
[4] Quoniam Esse est in suo Existere, sicut anima est in suo corpore, ideo qui vidit Divinum Existere, seu Filium, ille et vidit Divinum Esse seu Patrem; quod his verbis confirmat Dominus,
"Dixit..Philippus, Domine, monstra nobis Patrem;...dixit illi Jesus, Tantum tempus vobiscum sum, et non nosti Me, Philippe? qui videt Me, vidit Patrem; quomodo tu dicis, Monstra nobis Patrem?" (Johannes 14:7, 8);
ex quibus verbis manifestum est quod Dominus sit Divinum Existere, in quo Divinum Esse; ita Deus Homo, qui antiquis visus est. Ex allatis sequitur quod Verbum secundum sensum litterae etiam intelligendum sit quod Deo facies sit, quod oculi et aures, tum quod manus et pedes sint.