222.“就如我得了胜，在父的宝座上与祂同坐一般”表正如主与父为一，就是天堂一般。主与父为一，这一点在《新耶路撒冷教义之主篇》和别处已经充分说明。天堂之所以为天堂，不是因为适合天使的任何事物，而是因为主的神性；因此，这些话，即“就如我在父的宝座上与祂同坐”表示正如祂与父为一，就是天堂一般；“宝座”是指天堂（14，221节）。“就如我得了胜”表通过被允许加在其人身上的试探，和最后的试探，也就是十字架受难，以及应验圣言的全部，主战胜了地狱，并荣耀了祂的人性，也就是将其人性与其自成孕时就在祂里面、被称为耶和华父的神性合一。关于这个主题，可参看前面提到的《新耶路撒冷教义之主篇》（8-11，12-14，29-36节），以及前文（67节）。
主之所以说“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜、在父的宝座上与祂同坐一般”，是因为主与父，就是其在自己里面的神性合一，是为了人能与主里面被称为父的神性结合。人不能直接与父的神性结合，只能通过祂的神性人，也就是属世的神性，间接结合。所以主说：
从来没有人见过神，只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
我就是道路，真理，生命，若不藉着我，没有人能到父那里去。（约翰福音14:6）
主通过祂的神性真理与人结合，人里面的神性真理属于主，因而就是主，绝不属于人，因而不是人。诚然，人感觉它是自己的，其实并不是他的，因为真理并非与他合一，而是附着于他。父的神性却不同，这神性不是附着于主的人性，而与主的人性合一，如同灵魂与身体合一。人若能理解这些话，就能理解以下主的话：
凡在我里面的，我也在他里面，这人就多结果子，因为离了我，你们就不能作什么。（约翰福音15:5）
到那日，你们就知道我在我父里面，你们在我里面，我也在你们里面。（约翰福音14:20）
求你用真理使他们成圣，你的道就是真理；我为他们的缘故，自己分别为圣，叫他们也因真理成圣；使他们都合而为一，正如你，父在我里面，我在你里面，使他们也在我们里面合而为一；我在他们里面，你在我里面。（约翰福音17:17，19，21，23）
222. "'As I also overcame and sit with My Father on His throne.'" This symbolically means, as He and the Father are one and constitute heaven.
That the Father and the Lord are one is something we showed fully in The Doctrine of the New Jerusalem Regarding the Lord. And elsewhere we have shown that heaven is not heaven in consequence of the angels' own qualities, but owing to the Lord's Divinity that is present in the angels and among them. Therefore the statement, "as I sit with My Father on His throne," symbolically means, as He and the Father are one and constitute heaven. The throne is heaven (nos. 14, 221).
"As I also overcame" means, symbolically, that through the temptations or trials that His human nature suffered, and through the last of them which was His suffering of the cross, as well as by His fulfilling all things of the Word, the Lord overcame the hells and glorified His humanity, which is to say that He united it to His Divinity that He had within Him from conception, which is called Jehovah, the Father. (Concerning this, see The Doctrine of the New Jerusalem Regarding the Lord, nos. 8-11 12-14, 29-36, and also no. 67 above.)
[2] The Lord says, "To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sit with My Father on His throne," and He says this because the Lord's union with the Father, that is to say, with His Divinity within Him, had as a goal to make it possible for a person to be conjoined with the Divinity in the Lord called the Father. That is because it is impossible for a person to be conjoined with the Divinity of the Father directly, but is possible indirectly through His Divine humanity, which is Divinely natural. Therefore the Lord says,
No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has exhibited Him. (John 1:18)
And in another place,
I am the way, the truth, and the life. No one comes to the Father except through Me. (John 14:6)
The Lord's conjunction with a person takes place through His Divine truth, and this truth is the Lord's in the person, thus the Lord, and is not at all the person's, thus is not the person. The person indeed feels it to be his own, and yet it is not his, for it does not become one with him, but is only an adjunct to him. It is otherwise with the Divinity of the Father. This is not an adjunct to the Lord's humanity but united with it, as the soul is with its body.
Whoever understands this can understand the following declarations by the Lord:
He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. (John 15:4-5)
On that day you will know that I am in My Father, and you in Me, and I in you. (John 14:20)
And this:
Sanctify them in Your truth. Your word is truth... For their sakes I sanctify Myself, that they also may be sanctified in the truth..., that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us..., I in them, and You in Me. (John 17:17, 19, 21, 23)
222. 'As I have overcome, and am seated with the Father in His throne' signifies as He and the Father are one, and are heaven. That the Father and the Lord are one has been fully shown in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD; again elsewhere, that heaven is not heaven out of the propria of the angels, but out of the Divine of the Lord that is in the angels and with them; therefore by this [saying] 'as I am seated with the Father in His throne' is signified as He and the Father are one, and are heaven. The 'throne is heaven (14, 221). 'As I have overcome' signifies that by means of the temptations admitted into His Human, and by means of the utmost limit thereof which was the passion of the cross, also by the fulfilling of all things of the Word, He has overcome the hells and glorified His Human; that is, He has united it to His own Divine that was in Him as a result of the conception, and is called Jehovah the Father. Concerning which things [something] may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD mentioned above (8-14, 29-36), and also above (67).
[2] The Lord says 'To him who overcomes will I grant to be seated with Me in My throne, as I have overcome and am seated with the Father in His throne,' because the Lord's uniting with the Father, that is, with His own Divine in Himself, has as an end the possibility of a man's being conjoined in the Lord to the Divine that is called the Father since it is not possible that a man can be conjoined immediately to the Divine of the Father, but [only] mediately by means of His Divine Human, which is the Natural Divine. And therefore the Lord says:
No man has seen God at any time, the Only-begotten Son Who is in the bosom of the Father, He has set [Him] forth. John 1:18; and elsewhere:
I am the Way, the Truth (veritas) and the Life, no man comes unto the Father but by Me. John 14:6.
[3] The conjunction of the Lord with a man is by means of His Divine Truth, and this in the man is of the Lord, thus the Lord, and not at all of the man, thus not the man. The man feels this indeed as his own, but still it is not his, for it is not united to him, but adjoined. The Divine of the Father is otherwise. This is not adjoined but united to the Lord's Human, as the soul is united to its own body. He who understands these things is able to understand the following words of the Lord:
He who abides in Me, and I in him, the same bears much fruit, for without Me you can do nothing. John 15:4-5.
At that day, you shall know that I am in My Father, and you in Me, and I in you. John 14:20.
Also these:
Sanctify them in Thy truth (veritas); Thy word is the truth (veritas) for their sakes I sanctify Myself, that they also may be sanctified in the truth (veritas); that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us; I in them and Thou in Me. John 17:17, 19, 21, 23.
222. As I overcame, and sit with the Father in His throne, signifies as He and the Father are one, and are heaven. That the Father and the Lord are one is fully shown in Doctrine of the New Jerusalem concerning the Lord, and elsewhere. That heaven is not heaven from anything proper to the angels, but from the Divine of the Lord, which is in the angels and with them; therefore by these words, "as I sit with the Father in His throne," is signified as He and the Father are one, and are heaven; "throne" is heaven, (14, 221). "As I also overcame" signifies that by temptations admitted into His Human, and by the last of them, which was the passion of the cross, as also by the fulfilling of all things of the Word, He overcame the hells and glorified His Human, that is, he united it to his Divine which was in Him from conception, and is called Jehovah the Father, on which subject see the above-mentioned Doctrine of the New Jerusalem concerning the Lord, (8-11, 12-14, 29-36), and also above, (67).
[2] The reason why the Lord says, "To him that overcometh will I give to sit with Me in my throne, as I overcame and sit with the Father in His throne," is because the union of the Lord with the Father, that is, with His Divine within Himself, took place, to the end that it might be possible for man to be conjoined to the Divine which is called the Father in the Lord; because it is impossible for man to be conjoined with the Divine of the Father immediately, but mediately through His Divine Human, which is the Divine natural; therefore the Lord says:
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).
I am the way, the truth, and the life, no one cometh to the Father, but by Me, (John 14:6).
[3] The Lord's conjunction with man is by His Divine truth, and this in man is of the Lord, thus the Lord, and by no means man's, consequently is not man. Man, indeed, feels it as his own, but still it is not his, for it is not united to him, but adjoined; not so the Divine of the Father, this is not adjoined but united to the Lord's Human, as the soul to its body. He who understands these things may understand the following words of the Lord:
He that abideth in Me and I in him, the same bringeth forth much fruit, for without Me ye can do nothing, (John 15:5).
In that day ye shall know that I am in My Father, and you in Me, and I in you, (John 14:20).
Sanctify them in Thy truth; Thy Word is truth; for their sakes I sanctify Myself, that they also might be sanctified in the truth: that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us; I in them and thou in me, (John 17:17, 19, 21, 23).
222. "Sicut Ego vicit et sedeo cum Patre in Throno Ipsius," significat sicut Ipse et Pater unum sunt, et Caelum sunt. - Quod Pater et Dominus unum sint, in Doctrina Novae Hierosolymae de Domino plene ostensum est tum alibi, quod Caelum non sit Caelum ex propriis Angelorum, sed ex Divino Domini, quod est in Angelis et apud illos; quare per hoc, "sicut sedeo cum Patre in Throno Ipsius," significatur sicut Ipse et Pater unum sunt, et Caelum sunt; "Thronus" est Caelum (14, 221); "sicut Ego vici" significat quod per Tentationes in Humanum Suum admissas, et per ultimam illarum, quae fuit Passio crucis, tum per impletionem omnium Verbi, vicerit Inferna et glorificaverit Humanum Suum; hoc est, quod univerit illud Divino Suo quod in Ipso ex conceptione erat, et vocatur Jehovah Pater, de quibus videatur in supradicta Doctrina Novae Hierosolymae de Domino 8-14, 29-36, et quoque supra (67). Quod Dominus dicat, "Vincenti dabo sedere Mecum in Throno Meo, sicut Ego vici et sedeo cum Patre in Throno Ejus," est quia unitio Domini cum Patre, hoc est, cum Divino Suo in Se, pro fine habuit, quod homo possit conjungi Divino quod vocatur "Pater" in Domino; quia impossibile est, ut homo possit conjungi Divino Patris immediate, sed mediate per Ipsius Divinum Humanum, quod est Divinum Naturale; quare Dominus dicit:
"Deum nemo vidit usquam; Unigenitus Filius Qui in sinu Patris est, Ille exposuit," (Johannes 1:18);
et alibi:
"Ego sum Via, Veritas et Vita; nemo venit ad Patrem nisi per Me," (Johannes 14:6).
Conjunctio Domini cum homine est per Divinum Ipsius Verum, et hoc in homine est Domini, ita Dominus, et prorsus non hominis, ita non homo: hoc quidem sentit homo sicut suum, at usque non est ejus, non enim est unitum ei, sed adjunctum aliter Divinum Patris, hoc non est adjunctum sed unitum Humano Domini sicut Anima suo Corpori. Qui haec intelligit, potest intelligere sequentia Domini verba:
"Qui manet in Me, et Ego in illo, hic fert fructum multum; quia sine Me non potestis facere quicquam," (Johannes 15:5); 1
"In illo die cognoscetis vos, quod Ego in Patre Meo, et vos in Me, et Ego in vobis," (Johannes 14:20);
et haec:
"Sanctifica illos in veritate Tua; Verbum Tuum veritas est: pro illis Ego sanctifico Me Ipsum, ut etiam illi sint sanctificati in veritate: ut omnes unum sint, sicut Tu Pater in Me, et Ego in Te, ut etiam illi in Nobis unum sint; Ego in illis et Tu in Me," (Johannes 17:17, 19, 21, 23).
Footnotes:
1. 5 pro "4, 5"