101.（7）在一个人里面（in one Person），神就这样成为人，人成为神。耶和华神成为人，人成为神。这是从本章上述要点，尤其从以下两点所推出的结论：即为了赎回并拯救人类，耶和华，宇宙的创造降下来并给自己取了人的样式（参看82－84节）；主通过救赎行为使自己与父合一，父也将自己与祂相互共同合一（参看97－100节）。从这种相互合一明显可知，在一个人里面，神为人，人为神；同样的结论可从这二者类似于灵魂与身体那样的合一推出来。根据亚他那修信经的声明（参看98节），这与当今教会的信是一致的。根据名为协合信条的正统着作的声明，这也与福音派教会的信是一致的。协合信条的这一教义得到圣经和基督教早期教父文学，以及论据的有力支持，即基督的人性被提升至神权、全能和全在；以及在基督里面，人为神，神为人（参看那本书的607，765节）。此外，本章已说明，就其人性而言，耶和华神在圣言中被称为“耶和华”、“耶和华神”、“万军之耶和华” 和“以色列的神”。因此，保罗说：
神本性一切的丰盛，都有形有体地居住在耶稣基督里面。（歌罗西书2:9）
约翰一书：
耶稣基督，神的儿子，是真神，是永生。（约翰一书5:20）
严格来说，“神的儿子”是指祂的人身（参看92－93节）。另外，耶和华神称祂自己和祂的儿子为主。我们读到：
主对我主说，坐在我的右边。（诗篇110:1）
有一婴孩为我们而生，有一子赐给我们，祂名为神，永恒的父。（以赛亚书9:6，7）
在大卫的诗篇，就其人身而言，儿子也是指主：
我要传谕旨。耶和华说，你是我的儿子，我今日生你。当亲吻儿子，免得祂发怒，你们便在道中灭亡。（诗篇2:7，12）
这不是指永恒的儿子，而是指生在世间的儿子，因为这是主要来的一个预言。因此，它被称为“谕旨”，就是耶和华晓谕大卫的消息。同样在诗篇中，此前经上说：
我已经在锡安膏立我的君王。（诗篇2:6）
又进一步说
我就将列族赐你为基业。（诗篇2:8）
因此，“今日”并非指“自永恒”，而是指“在时间上”。对耶和华来说，未来就是当下。
101. (7)通過這樣的過程, 在一個人之中, 上帝成為人,人成為上帝。
從本章之前的內容, 可得知, 在一個人之中, 耶和華上帝成為人,人成為上帝。特別是這兩部分的內容:宇宙的創造者耶和華降世並取了人的樣式, 是為了救贖及拯救人類(第82-84節); 通過救贖的行為, 祂自己與父聯合,父自己相應地與祂聯合(見第97-100節)。
這種相互作用的聯合, 顯然得知, 在一個人之中, 上帝成為人,人成為上帝。二者之間的這種聯合, 也可從靈魂與身體的結合而得知。這也與現今教會基於『亞他尼修信經』的信仰相符(見98節)。這也與福音派教會基於『協和信條』的信仰相符, 其中這方面的教義來自於聖言和教父們的著作, 經過激烈的辯論而來。其中說到, 基督的人性被提升到神性的威嚴,全能和全在。在基督裡, 人是上帝,上帝是人(見『協和信條』607和765頁)。
我們還在本章指出, 耶和華上帝的人身顯現, 在聖言被稱為"耶和華","耶和華上帝","萬軍之耶和華"和"以色列的上帝"。因此保羅說, 神性一切的豐富有形體地住在耶穌基督之中(歌羅西書2:9); 約翰還說, 耶穌基督, 上帝的兒子是真上帝, 是永生(約翰一書5:20)。"上帝之子"的真義指上帝的人身顯現(92-93節)。另外, 耶和華上帝稱祂自己和祂的人身(祂的兒子)都是"主", 我們讀到:"主對我主說:'坐在我的右邊'"(詩篇110:1)。在『以賽亞書』, 我們讀到:"一嬰孩為我們而生, 一子賜給我們, 名為上帝, 永恆的父"(以賽亞書9:6)。
在大衛的『詩篇』裡, "子"這個詞也用來指主的人身顯現:"我要傳諭旨。耶和華說:'你是我的兒子, 我今日生你。'當以嘴親子, 恐怕祂發怒, 你們便在道中滅亡"(詩篇2:7, 12)。這並不意味著從永遠生子, 而是在人間有子生出, 是主降臨的預告。這就是為何稱為諭旨, 耶和華曉諭大衛的消息。之前是這樣說的:"我已膏立我的君王在錫安之上"(詩篇2:6); 後來又說:"我將賜萬國給你作產業"(詩篇2:8)。這就證明, "今日"並非指"從永遠", 而是"在某時", 對耶和華來說, 將來就是現在。
101. 7. Through this process God became human and a human became God in one person. From all the previous sections in this chapter it follows that Jehovah God became human and a human became God in one person. It especially follows from two of those sections: "Jehovah, the Creator of the universe, came down and took on a human manifestation in order to redeem people and save them" (82-84); and "Through acts of redemption the Lord united himself to the Father and the Father united himself to him mutually and reciprocally" (97-100). From the reciprocal nature of that union it is obvious that God became human and a human became God in one person. The same thing also follows from the fact that their union was like the one between a soul and a body. This fits with the modern-day church's belief based on the Athanasian Creed (see 98 above). It also fits with the Lutheran belief expressed in the section called the Formula of Concord in the volumes containing the Lutheran orthodoxy. There it is strongly established from both Sacred Scripture and the church fathers, as well as through argumentation, that Christ's human nature was raised to divine majesty, omnipotence, and omnipresence; and that in Christ, God is human and a human is God; see pages 607 and 765. That section also offers convincing proof that the Word refers to Jehovah God's human manifestation as "Jehovah," "Jehovah God," "Jehovah Sabaoth," and "the God of Israel. "
Paul says, "All the fullness of divinity dwells physically in Jesus Christ" (Colossians 2:9). John says that Jesus Christ, the Son of God, is the true God and eternal life (1 John 5:20). We showed above (92-93 ) that the phrase "the Son of God" properly refers to his human manifestation. For another thing, Jehovah God calls both himself and his human aspect "Lord. " We read, "The Lord said to my Lord, Sit at my right hand" (Psalms 110:1). In Isaiah we read, "A Child is born to us, a Son is given to us, whose name is God, Father of Eternity" (Isaiah 9:6).
In David the word "Son" also refers to the Lord in his human manifestation: "I will announce a decision. Jehovah said, 'You are my Son. Today I fathered you. ' Kiss the Son or he will be angry and you will perish on the way" (Psalms 2:7, 12). This does not mean an eternally begotten Son; it means the Son born in the world. It is a prophecy of the Lord to come. That is why it is called a decision that Jehovah is announcing to David. In the same Psalm it says before that, "I have anointed my King over Zion" (Psalms 2:6); and afterward it says, "I will give him the nations as an inheritance" (Psalms 2:8). Therefore "today" in this passage means "in time," not "from eternity. " To Jehovah the future is present.
101. (vii) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON. It follows that Jehovah God became man and man became God in one person as the consequence of all the previous propositions in this chapter, and particularly these two: Jehovah the Creator of the universe came down and took upon Himself human form, in order to redeem and save mankind (see above 82-84); and the Lord by redeeming acts united Himself with the Father, and the Father reciprocally and mutually united Himself with the Lord (see above 97-100). That reciprocal union makes it obvious that God became man and man God in one person. The same consequence follows from the union of each resembling the union of soul and body; this is in agreement with the faith of the church to-day as stated in the Athanasian Creed (98 above). It is also in agreement with the faith of the Evangelical churches as stated in their leading book of orthodoxy known as the Formula of Concord. In this the doctrine is strongly supported both from Holy Scripture and from patristic literature, as well as by arguments, that Christ's human nature was raised to Divine majesty, omnipotence and omnipresence; also that in Christ man is God and God is man (see pp. 607, 765 of that book).
[2] Moreover it has been proved in the present chapter that Jehovah God in respect of His Human is called in the Word Jehovah, Jehovah God, Jehovah Zebaoth 1 , as well as the God of Israel. Therefore Paul says that in Jesus Christ all the fulness of the Godhead dwells bodily (Colossians 2:9); and John says that Jesus Christ the Son of God is the true God and everlasting life (1 John 5:20). The Son of God in its true sense means His Human (92ff above). Moreover Jehovah God calls both Himself and His Son Lord, for we read:
The Lord said to my Lord, Sit at my right hand, Psalms 110:1.
and in Isaiah:
A child is born for us, a son is given to us, whose name is God, the everlasting Father, Isaiah 9:6-7.
Son also means the Lord in respect of His Human in the Psalms of David:
I will bring news of a decree, said Jehovah. You are my son, to-day have I begotten you. Kiss the son, so that he may not be angry and so that you do not perish on the way, Psalms 2:7, 12.
This does not mean a Son from eternity, but the Son born in the world, for it is a prophecy of the Lord's coming. This is why it is called a decree, news of which Jehovah gave to David. Earlier in that Psalm it says:
I have anointed my King over Zion, Psalms 2:6.
and later:
I will give him the nations for an inheritance, Psalms 2:8.
This proves that 'to-day' does not mean from eternity, but in time, for with Jehovah the future is present.
Footnotes:
1. Or 'the Lord of Hosts'.
101. (7) Thus God became Man and Man became God in one Person. That Jehovah God became Man, and Man became God in one Person, follows as a conclusion from all the preceding propositions of this chapter, especially from these two: that Jehovah the Creator of the universe descended and assumed a Human that He might redeem and save men (see above, n. 82-84), and that the Lord by the acts of redemption united Himself to the Father, and the Father united Himself to Him, thus reciprocally and mutually (n. 97-100). From that reciprocal union it is very evident that God became Man and Man became God in one Person; and from the union of the two as being a union like that of soul and body, the same conclusion follows. That this is in accordance with the faith of the church at this day, as derived from the Athanasian Creed, may be seen above (n. 98); that it is also in accordance with the faith of the Evangelical churches may be seen in that chief of their orthodox books, called the Formula Concordi where it is firmly established, both from Sacred Scripture and from the Fathers, as also by rational arguments, that the human nature of Christ was exalted to Divine majesty, omnipotence and omnipresence, and that in Christ Man is God, and God is Man (see pp. 607, 765). Moreover, it has been shown in this present chapter that Jehovah God as to His Human is called in the Word "Jehovah," "Jehovah God," "Jehovah of Hosts," and "the God of Israel." Therefore Paul says:
That in Jesus Christ dwelleth all the fullness of Divinity bodily (Colossians 2:9);
and John:
That Jesus Christ, the Son of God, is the true God and eternal life (1John 5:20).
That "the Son of God" means strictly His Human may be seen above (n. 92 and the following numbers). Furthermore, Jehovah God calls both Himself and Him Lord; for we read:
The Lord said unto my Lord, Sit thou at My right hand (Psalms 110:1);
and in Isaiah:
For unto us a Child is born, unto us a Son is given; whose name is God, the Father of Eternity (9:6).
The Lord as to His Human is also meant by "the Son" in David:
I will declare the decree, Jehovah said unto me, Thou art My Son, this day I have begotten Thee. Kiss the Son, lest He be angry, and ye perish in the way (Psalms 2:7, 12).
Here no Son from eternity is meant, but the Son born in the world; for this is a prophecy about the Lord who was to come; consequently it is called a "decree" which Jehovah declared to David; and in the same Psalm it is said previously:
I have anointed my King upon Zion (verse6);
and further on:
I will give to Him the nations for an inheritance (verse8).
Therefore "this day" does not mean from eternity, but in time; for with Jehovah the future is present.
101. (7) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON.
That Jehovah God became Man, and Man God, in one Person, follows as a conclusion from the preceding articles of this chapter, particularly from these two: "Jehovah, the Creator of the universe descended and assumed the Human, in order to redeem and save mankind," nos. 82-84; and "The Lord, by the acts of redemption, united Himself to the Father, and the Father united Himself to Him, thus reciprocally and mutually," nos. 97-100. From that reciprocal union it is clearly evident that God became Man, and Man God, in one Person. The same also follows as a consequence from the Union of both, which is like that of soul and body. That this is in agreement with the faith of the Church at this day, as it is set forth in the Athanasian Creed, 1 may be seen above,nos. 98. It is also in agreement with the faith of the Evangelical Protestants, as stated in their chief book of orthodoxy, called the Formula Concordiae, 2 where it is strongly established, both from the Sacred Scripture and the Fathers, as well as by rational arguments, that the Human Nature of Christ was exalted to Divine majesty, omnipotence and omnipresence, and also that in Christ Man is God and God Man; as may be seen in that work, p. 607, 765. Moreover it has been proved in this chapter that Jehovah God, as to His Human, is called in the Word, JEHOVAH, Jehovah God, JEHOVAH ZEBAOTH, (A.V., the Lord of Hosts), and also the God of Israel. Therefore, Paul says that in Jesus Christ "dwelleth all the fullness of the Godhead bodily" Colossians 2:9;
and John says that Jesus Christ, the Son of God, "is the true God, and eternal life" 1 John 5:20.
That the Son of God, properly speaking, means His Human, may be seen above, 92 and following. Moreover, Jehovah God calls both Himself and Him Lord; for it is written:
"The Lord said unto my Lord, Sit thou at my right hand" Psalms 110:1;
and in Isaiah:
"Unto us a child is born, unto us a Son is given:... and His name shall be called God, the everlasting Father" 9:8.
By the Son is also meant the Lord as to His Human in David:
"I will declare the decree: JEHOVAH hath said unto me, Thou art my Son; this day have I begotten thee... Kiss the Son, lest He be angry, and ye perish from the way" Psalms 2:7, 12.
A Son born from eternity is not here meant, but the Son born in the world, for this is a prophecy concerning the Lord who was to come, and therefore it is called the decree which Jehovah announced to David. It is also written before in the same Psalm:
"I have anointed my King upon Zion," Psalms 2:6, and later,
"I shall give Him the nations for an inheritance," Psalms 2:6.
Therefore, "this day" does not mean from eternity, but in time, for with Jehovah the future is present.
Footnotes:
1. Athanasian Symbol or Creed. Although bearing the name of Athanasius, it was probably composed by Hilary, in the century after the formulation of the Nicene Creed, A.D. 325. The name was given to it about the year A.D. 670 as an excellent system of the doctrines of Athansius concerning the Trinity and the Incarnation, principally in opposition to the Arians. It is received by the Romish Church and also by the Reformed.
2. Form of Concord, Formula Concordiae, designed to effect an amicable adjustment of the differences among the Lutherans, by drawing them more closely to their principal standard, the Augsburg or Augustan Confession. Most of the Lutheran Churches add this Formula to their standard creeds.
101. VII. QUOD SIC DEUS FACTUS SIT HOMO, ET HOMO DEUS IN UNA PERSONA. Quod Jehovah Deus factus sit Homo et Homo Deus in una Persona, sequitur ut conclusum ex omnibus praemissis Articulis hujus Capitis, imprimis ex his duobus, "Quod Jehovah Creator universi descenderit et assumserit Humanum, ut redimeret et salvaret homines, de quo supra, 82-84; et quod Dominus per actus Redemptionis univerit Se Patri, et Pater Se Ipsi, ita reciproce et vicissim," de quo supra, 97-100; ex reciproca illa Unione evidenter patet, quod Deus factus sit Homo, et Homo Deus in una Persona: idem etiam consequitur ex Unione utriusque, quod sit sicut Animae et Corporis; quod hoc sit secundum fidem hodiernae Ecclesiae ex Symbolo Athanasii, videatur supra, 98; 1 tum secundum fidem Evangelicorum in Capite librorum Orthodoxiae illorum, quod vocatur FORMULA CONCORDIAE, ubi valide stabilitur, tam ex Scriptura Sacra, quam ex Patribus, et quoque per rationes, quod Humana Christi Natura ad Divinam Majestatem, Omnipotentiam et Omnipraesentiam exaltata sit, tum quod in Christo Homo sit Deus et Deus Homo, de hoc ibi p. 607, 765.
[2] Praeterea 2 in hoc Capite evictum est, quod Jehovah Deus quoad Humanum suum in Verbo dicatur Jehovah, Jehovah Deus, Jehovah Zebaoth, tum Deus Israelis; quare Paulus dicit, Quod in Jesu Christo omnis plenitudo Divinitatis habitet corporaliter, Colossenses 2:9 et Johannes, Quod Jesus Christus Filius Dei sit verus Deus, et Vita aeterna, 1 Johannes 5:20; 3 quod per Filium Dei proprie intelligatur Humanum Ipsius, videatur supra 92 seq. Et praeterea, Jehovah Deus et Se et Ipsum vocat Dominum; legitur enim, dixit JEHOVAH 4 DOMINO meo, sede a dextris meis, Psalm 110:1: et apud Esajam, "Puer natus est nobis, Filius datus est nobis, cujus nomen DEUS, PATER AETERNITATIS," 9:5-6: 5 per Filium etiam intelligitur Dominus quoad Humanum apud Davidem, "Annuntiabo de statuto, Jehovah dixit, FILIUS MEUS TU, Ego HODIE genui Te, osculamini FILIUM, ne irascatur, et pereatis in via," Psalm 2:7, 12; hic non intelligitur Filius ab aeterno, sed Filius natus in Mundo, nam est propheticum de Domino venturo, quare vocatur Statutum, de quo Jehovah annuntiavit Davidi, et in Psalmo illo praemittitur, Ego inunxi Regem meum super Sionem, Vers. 6, et sequitur, dabo gentes Illi in haereditatem, Vers. 8; quare HODIE ibi non est ab aeterno, sed in tempore, nam apud Jehovam futurum est praesens.
Footnotes:
2. Prima editio: praeterea.
3. Prima editio: 5:20, 21.
4. Sic alibi. Prima editio: DOMINUS.
5. Sic Schmidt et Biblia Hebraica, sed 9:6-7 apud Biblia Anglica.