81. 第二章 主 救贖者
上一章的內容是關於上帝創造者,以及創造。這一章的內容是關於主救贖者,以及救贖。下一章關於聖靈, 還包括神性的活動。
"主救贖者"(或者"救主"), 就是以人身顯現的耶和華。下面會闡述, 為了救贖的目的, 耶和華自己如何降世並取了人的樣式。
我們稱之為"主"而非"耶和華", 因為舊約中的耶和華在新約中被稱為"主", 你可以從下列經文中發現:
"以色列啊, 你要聽！耶和華你的上帝是獨一的耶和華; 你要全心全意愛耶和華你的上帝"(申命記6:4-5)。但在『馬可福音』是這樣說:"以色列阿, 你要聽！主你的上帝是獨一的主。你要全心全意愛主你的上帝"(馬可福音12:29-30)。類似的還有『以賽亞書』:"預備耶和華的道路; 在沙漠地修平我們上帝的道"(以賽亞書40:3), 但是在『路加福音』:"我要行在主的面前, 預備祂的道路"(路加福音1:76), 還有其他例子。
還有, 主讓祂的門徒們稱祂為"主"(約翰福音13:13)。因此, 祂在使徒們在書信中也被這樣稱呼, 在後來的使徒教會中也是如此, 從這教會中被稱為『使徒信經』的教義也可清楚看到。
稱呼的改變, 其中一個原因, 因為這名字的神聖, 所以猶太人不敢直呼"耶和華"這個名字。另一個原因, "耶和華"表示自永恆而在的神性根本; 而祂在時間之中所取的人, 並非那個根本。在上一章(18-26, 27-35節)講述了耶和華,或神性根本所表達的意義。
因此, 在這裡和以後, 當我們說起"主"時, 我們當認知為以人身顯現的耶和華。
主的概念, 比天國和教會中其他所有概念更為重要。因為我們當按一定次序來使這些知識清晰顯明:
(1)宇宙的創造者耶和華降世,並取了人的樣式, 是為了救贖和拯救人類。
(2)祂作為聖理(也就是"道")降世, 聖善並未與聖理分離。
(3)在祂自己成為人的過程中, 祂遵循自己的聖規。
(4)在所取之人中祂將自己帶進世界, 這人就是所說的"上帝之子"。
(5)通過救贖行為, 主使自己為義。
(6)通過同樣的行為, 祂自己與父聯合,父自己與祂聯合, 這也遵循聖規。
(7)通過這樣的過程, 在一個人之中, 上帝成為人,人成為上帝。
(8)當祂在倒空時, 祂處在趨向聯合的狀態; 當祂被榮耀時, 祂處在聯合本身的狀態。
(9)從現在起, 基督徒若非相信主上帝拯救者並且單單歸向祂, 就不能進入天國。
81. Chapter 2: The Lord the Redeemer
THE previous chapter was on God the Creator, and also included material on creation. This chapter is on the Lord the Redeemer, and also includes material on redemption. The following chapter is on the Holy Spirit, and will also include material on divine action.
By "the Lord, the Redeemer" we mean Jehovah in his human manifestation. In what follows, we will show that Jehovah himself came down and took on a human manifestation for the purpose of redeeming.
We speak of "the Lord" rather than "Jehovah" because Jehovah of the Old Testament is called "the Lord" in the New, as you can see from the following passages. In Moses it says, "Hear, O Israel, Jehovah your God, Jehovah is one. You are to love Jehovah God with all your heart and with all your soul" (Deuteronomy 6:4-5); but in Mark it says, "The Lord your God is one Lord. You are to love the Lord your God with all your heart and with all your soul" (Mark 12:29-30). Likewise in Isaiah it says, "Prepare a way for Jehovah; make a level pathway in the solitude for our God" (Isaiah 40:3); but in Luke it says, "I will go before the face of the Lord to prepare the way for him" (Luke 1:76). There are other instances elsewhere.
Furthermore, the Lord commanded his disciples to call him Lord [John 13:13]. Therefore this is what he was called by the apostles in their letters, and afterward what he was called in the apostolic church, as is clear from its creed, called the Apostles Creed.
One reason for this change of names was that the Jews did not dare to say the name Jehovah, because of its holiness. Another reason is that "Jehovah" means the underlying divine reality, which existed from eternity; but the human aspect that he took on in time was not that underlying reality. The nature of the underlying divine reality or Jehovah was shown in the previous chapter, 18-26-27-35.
Because of this, here and in what follows when we say "the Lord" we mean Jehovah in his human manifestation.
The concept of the Lord has an excellence that surpasses all other concepts that exist in the church or even in heaven. Therefore we need to adhere to an orderly sequence, as in the following, to make this concept clear:
1. Jehovah, the Creator of the universe, came down and took on a human manifestation in order to redeem people and save them.
2. He came down as the divine truth, which is the Word; but he did not separate the divine goodness from it.
3. In the process of taking on a human manifestation, he followed his own divine design.
4. The human manifestation in which he sent himself into the world is what is called "the Son of God. "
5. Through acts of redemption the Lord became justice.
6. Through these same acts he united himself to the Father and the Father united himself to him, again following the divine design.
7. Through this process God became human and a human became God in one person.
8. When he was being emptied out he was in a state of progress toward union; when he was being glorified he was in a state of union itself.
9. From now on, no Christians will go to heaven unless they believe in the Lord God the Savior and turn to him alone.
I need to address these statements one by one.
81. CHAPTER TWO
THE LORD THE REDEEMER
The previous chapter dealt with God the Creator, and at the same time with creation; this chapter will deal with the Lord the Redeemer, and at the same time with redemption. The following chapter will deal with the Holy Spirit, and at the same time with the way God works. By the Lord the Redeemer we understand Jehovah in the Human; for the following pages will prove that Jehovah Himself came down and assumed human form in order to effect redemption. We say 'the Lord' and not 'Jehovah' because the Jehovah of the Old Testament is called the Lord in the New Testament, as can be established from the following passages; we read in Moses:
Hear, O Israel, Jehovah our 1 God is one Jehovah; you shall love Jehovah God with your whole heart and your whole soul, Deuteronomy 6:4-5.
but in Mark:
The Lord our God is one Lord; you shall love the Lord your God with your whole heart and your whole soul, Mark 12:29-30.
Also in Isaiah:
Prepare the way for Jehovah, make smooth in the desert a path for our God, Isaiah 40:3.
but in Luke:
You shall go before the face of the Lord to prepare the way for Him, Luke 1:76.
and in other passages. The Lord too ordered His disciples to call Him Lord, and He was therefore so called by the Apostles in their Epistles, and later by the Apostolic Church. This is plain from its creed, the so-called Apostles' Creed. The reason was that the Jews did not dare to name Jehovah on account of His holiness, and because 'Jehovah' means the Divine Being (Esse), which existed from eternity, while the Human, which He took upon Himself in time, was not that Being. I showed in the previous chapter (18-35) what the Divine Being or Jehovah is. For this reason, here and in what follows by the Lord we understand Jehovah in His Human.
[2] Now since knowledge of the Lord surpasses in excellence all other kinds of knowledge known to the church, or even in heaven, I shall adopt an ordered arrangement to bring that knowledge to light, as follows:
(i) Jehovah, the Creator of the Universe, came down and took upon Himself human form, in order to redeem and save mankind.
(ii) He came down as the Divine Truth, which is the Word, yet He did not separate the Divine Good from it.
(iii) He took upon Himself human form in accordance with His Divine order.
(iv) The Human by which He brought Himself into the world is what is called the Son of God.
(v) The Lord by acts of redemption made Himself righteousness.
(vi) By the same acts He united Himself with the Father, and the Father with Him. This too was in accordance with Divine order.
(vii) Thus God became man, and man God, in one person.
(viii) His progress towards union was His state of exinanition 2 , and the union itself is His state of glorification.
(ix) From this time on no one from Christian countries can come into heaven, unless he believes in the Lord God the Saviour, and approaches Him alone.
These propositions will be explained one by one.
Footnotes:
81. CHAPTER 2
THE LORD THE REDEEMER.
In the preceding chapter God the Creator, together with Creation, has been treated of. This chapter will treat of the Lord the Redeemer, together with Redemption; and the next chapter of the Holy Spirit, together with the Divine Operation. By the Lord the Redeemer we mean Jehovah in the Human; for in what follows it will be shown that Jehovah Himself descended and assumed a Human in order that He might effect redemption. The name Lord is used and not Jehovah, because the Jehovah of the Old Testament is called the Lord in the New, as is shown in the following passages. In Moses:
Hear, O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah God with all thy heart and with all thy soul (Deuteronomy 6:4, 5);
and in Mark:
The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart and with all thy soul (Mark 12:29, 30).
Again, in Isaiah:
Prepare ye the way of Jehovah, make level in the wilderness a highway for our God (Isaiah 40:3);
and in Luke:
Thou shalt go before the face of the Lord to prepare His way1:76);
besides other passages. Moreover, the Lord commanded His disciples to call Him Lord, and this is why He was so called by the Apostles in their Epistles, and afterwards by the Apostolic Church, as appears from its creed, which is called the Apostles' Creed. The reason of this was that the Jews durst not utter the name Jehovah on account of its holiness; also that "Jehovah" means the Divine Esse which was from eternity; and the Human that He assumed in time was not that Esse. What the Divine Esse or Jehovah is, has been shown in the preceding chapter (n. 18-26, 27-35). For this reason, by the Lord, here and in the following pages, Jehovah in His Human is meant. And since a knowledge of the Lord surpasses in excellence all other knowledges in the church, and even in heaven, the subject shall be so arranged in order as to bring this knowledge out into clear light. It will be considered in the following order:
(1) Jehovah the Creator of the universe descended and assumed a Human that He might redeem men and save them.
(2) He descended as Divine Truth, which is the Word, although He did not separate from it the Divine Good.
(3) He assumed the Human in accordance with His Divine Order.
(4) The Human whereby He sent Himself into the world is what is called the Son of God.
(5) Through the acts of Redemption the Lord made Himself Righteousness.
(6) Through the same acts He united Himself to the Father, and the Father united Himself to Him, also in accordance with the Divine Order.
(7) Thus God became Man, and Man became God, in one Person.
(8) The progress towards union was His state of Exinanition [emptying Himself]; and the union itself is His state of Glorification.
(9) Hereafter no one from among Christians enters heaven unless he believes in the Lord God the Savior, and approaches Him alone.
But these statements shall be explained separately.
81. CHAPTER II. THE LORD THE REDEEMER
In the previous chapter we treated of God the Creator and also of creation; but in this chapter we shall treat of the Lord the Redeemer and also of redemption; and in the following chapter we shall treat of the Holy Spirit and also of the Divine operation. By the Lord the Redeemer we mean Jehovah in the Human for it will be shown in the following pages that Jehovah Himself descended and assumed the Human in order to effect our redemption. He is called the Lord and not Jehovah, because Jehovah in the Old Testament is called the Lord in the New, as is evident from the following passages. In Moses it is said:
"Hear, O Israel: JEHOVAH our God is one JEHOVAH: And thou shalt love JEHOVAH God with all thy heart, and with all thy soul" Deuteronomy 6:4-5.
But in Mark it is said:
"The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul" Mark 12:29-30.
Then in Isaiah it is said:
"Prepare ye the way of JEHOVAH, make straight in the desert a highway for our God" Isaiah 40:3.
But in Luke it is said:
"Thou shalt go before the face of the Lord to prepare His ways" Luke 1:76.
In other passages the same distinction is made. The Lord also commanded His disciples to call Him Lord, and therefore He is so called by the Apostles in their Epistles, and afterwards by the Apostolic Church, as is evident from its Creed, which is called The Apostles' Creed. This was because the Jews dared not utter the name "Jehovah" on account of its holiness; and also because by Jehovah is meant the Divine Being, which was from eternity; and the Human, which He assumed in time, was not that Being. What is meant by the Divine Being, or Jehovah, was shown in the previous chapter, 18-26, and 27-35. For this reason, both here and in the following pages, by the Lord we mean Jehovah in His Human; and since knowledge of the Lord surpasses in excellence all knowledge in the Church, and even in heaven, some revelation of it will now be made in the following series of articles:
(1) Jehovah the Creator of the universe descended and assumed the Human, in order to redeem and save mankind.
(2) He descended as the Divine Truth, which is the Word; and yet He did not separate the Divine Good.
(3) He assumed the Human according to His own Divine order.
(4) The Human, by which He sent Himself into the world, is what is called the Son of God.
(5) The Lord, by acts of redemption, made Himself righteousness.
(6) By the same acts He united Himself to the Father, and the Father united Himself to Him, also according to the Divine order.
(7) Thus God became Man, and Man God, in one Person.
(8) The progress to union was His state of exinanition, 1 and the union itself is His state of glorification.
(9) Hereafter no Christian can enter heaven unless he believes on the Lord God the Savior, and approaches Him alone.
Each of these articles will now be treated separately.
Footnotes:
1. Or state of humiliation, during which the maternal heredity was being removed.
81. CAPUT SECUNDUM - DE DEO REDEMPTORE.
In priori Capite actum est de Deo Creatore, et simul tunc de Creatione, in hoc autem Capite agendum est de Domino Redemptore, et simul etiam de Redemptione, et in sequente Capite de Spiritu Sancto, et simul de Divina Operatione: per Dominum Redemptorem, intelligimus Jehovam in Humano; nam quod Ipse Jehovah descenderit, et Humanum assumserit, propter finem ut Redemptionem ageret, in sequentibus demonstrabitur. Quod dicatur Dominus et non Jehovah, est causa quia Jehovah in Veteri Testamento vocatur Dominus in Novo, ut constare potest ex his; dicitur apud Mosen, "Audi Israel, JEHOVAH DEUS noster, 1 JEHOVAH unus est: amabis JEHOVAM DEUM ex toto corde tuo, et ex tota anima tua," Deuteronomius 6:4-5; at apud Marcum, "DOMINUS DEUS noster 2 DOMINUS unus est: amabis DOMINUM DEUM tuum ex toto corde tuo, et ex toto anima tua," Marcus 12:29-30. Tum apud Esajam, "Parate viam JEHOVAE, complanate in solitudine semitam Deo nostro," 40:3: at apud Lucam, "Praeibis 3 ante faciem DOMINI, ad parandum vias Ipsius," 4 Luca 1:76, praeter alibi: et quoque Dominus mandavit Discipulis suis, ut Ipsum vocarent Dominum, et ideo ab Apostolis in Epistolis eorum ita vocatus est, et postea ab Ecclesia Apostolica, ut patet a Symbolo ejus, quod vocatur Symbolum Apostolicum: causa fuit, quia Judaei non ausi sunt nominare Jehovam propter sanctitatem, et quoque per Jehovam intelligitur Divinum Esse, quod fuit ab aeterno, et Humanum, quod assumsit in tempore, non fuit id Esse: quid Divinum Esse seu Jehovah, in superiori Capite, 18-26, et 27-35, ostensum est: propter hanc rem, hic et in sequentibus per Dominum intelligimus Jehovam in Humano suo.
[2] Nunc quia cognitio de Domino excellentia excedit omnes cognitiones, quae in Ecclesia dantur, imo quae in Coelo, erit dispositio ordinata, ut cognitio illa veniat in lucem, quae itaque haec erit.
I. Quod Jehovah Creator Universi descenderit et assumserit Humanum, ut redimeret et salvaret homines.
II. Quod descenderit ut Divinum Verum, quod est Verbum, et tamen quod non separaverit Divinum Bonum.
III. Quod assumserit Humanum secundum Divinum suum ordinem.
IV. Quod Humanum, per quod se misit in Mundum, sit quod vocatur Filius Dei.
V. Quod Dominus per actus redemptionis se justitiam fecerit.
VI. Quod per eosdem actus se univerit Patri, et Pater Se Ipsi; etiam secundum Divinum ordinem.
VII. Quod sic Deus factus sit Homo, et Homo Deus in Una Persona.
VIII. Quod progressio ad unionem fuerit status exinanitionis Ipsius, et quod ipsa Unio sit status glorificationis Ipsius.
IX. Quod posthac nullus ex Christianis in Coelum veniat, nisi qui in Dominum Deum Salvationem credit, et Ipsum solum adit. Sed haec singulatim explicabuntur.
Footnotes:
1. Prima editio: vester, sed Schmidt, 6[3], et alibi: noster.
2. Prima editio: vester, sed Schmidt, Arcana Coelestia 2921[5] et DD 45: noster.
3. Sic Schmidt et 688. Prima editio: Praeibo.
4. Sic Schmidt et 688: vias Ipsius ubi in prima editione viam Ipsi.