The Lord from Eternity Is Jehovah

That the Lord from eternity is Jehovah, is known from the Word; for He said to the Jews: “Verily, verily, I say unto you, Before Abraham was, I am” (John 8:58); and elsewhere, “Now, O Father, glorify thou me. . . with the glory which I had with thee before the world was” (John 17:5). And here the Lord from eternity is meant, and not a Son from eternity; for the Son is his Human conceived of Jehovah the Father, and born of the virgin Mary in time, as was shown above:

That the Lord from eternity is Jehovah Himself, is evident from many passages in the Word, of which only these few will be adduced at present: “It shall be said in that day, This is our God; we have waited for Him, that He may save us; this is Jehovah, we have waited for Him; let us be glad, and rejoice in his salvation” (Isaiah 25:9); from which it is manifest that God Jehovah Himself was expected.

“The voice of one crying in the wilderness, Prepare ye a way for Jehovah, make straight in the desert a highway for our God. . . The glory of Jehovah shall be revealed, and all flesh shall see it together. . . Behold, the Lord Jehovah cometh in strength” (Isaiah 40:3, 5, 10; Matthew 3:3; Mark 1:3; Luke 3:4); here also the Lord who was to come is called “Jehovah.” “I Jehovah, . . . will give Thee for a covenant of the people, for a light of the nations. . . I am Jehovah, this is my name; and my glory will I not give to another” (Isaiah 42:6, 8).

The Lord is “a covenant to the people, and a light of the nations,” as to the Human. Because this is from Jehovah and was made one with Jehovah, it is said, “I am Jehovah, this is my name; and my glory will I not give to another,” that is, not to any other than Himself: “to give glory” is to glory or to unite to Himself. . .

From the passages which will be adduced below, it will be manifest that by “the Lord” and also by “Jehovah,” after his Human was glorified, is meant the Divine and the Human together as one; and that by “the Son” alone is meant the Divine Human.

from The Human Made Divine, Pages 129-130

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The Human Made Divine

THE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE IN HIMSELF; AND HE THUS BECAME ONE WITH THE FATHER.

It is according to the doctrine of the church received throughout the Christian world, “That our Lord Jesus Christ, the Son of God, is both God and Man; and although He is God and Man, still there are not two, but there is one Christ. He is one, because the Divine took to itself the Human; yea, He is altogether one, for He is one Person: since as soul and body make one man, so God and Man are one Christ.” (These are taken from the Athanasian Creed, which is accepted throughout the Christian world.) These are the essential things therein concerning the union of the Divine and the Human in the Lord. . .

From this it is clearly manifest that it is according to the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man; and that the Divine in Him took on the Human. From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine; for to separate them would be like separating soul and body. That it is so, every one will acknowledge who reads what is cited above from two of the Evangelists (Luke 1:26-36, and Matthew 1:18-25), concerning the Lord’s birth; from which it is plain that Jesus was conceived of Jehovah God, and born of virgin Mary; so that the Divine was in Him, and it was his Soul. Now, as his Soul was the Divine itself of the Father, it follows that his Body or Human was also made Divine; for where the one is, the other must be also. Thus and not otherwise are the Father and the Son one; the Father in the Son, and the Son in the father.

Also all things of the Son are the Father’s, and all things of the Father are the Son’s as the Lord Himself teaches in his Word; but how the union was effected will be told in order:

from The Human Made Divine, pages 128-129

Everything said so far can be found in many places in the Word

Everything said so far can be found in many places in the Word. I may cite only the following few. The Word tells us that no one can be focused on doing good and doing evil at the same time, or—which amounts to the same thing—with respect to our souls we cannot be in heaven and in hell at the same time. It tells us this by saying,

No one can serve two masters; for you will either hate the one and love the other or hold to the one and despise the other. You cannot serve God and Mammon. (Matthew 6:24)

How can the things you say be good when you are evil? Out of the abundance of the heart the mouth speaks. Good people out of the good treasure of their hearts bring forth good things, and evil people out of the evil treasure bring forth evil things. (Matthew 12:34, 35)

A good tree does not bear bad fruit, and a bad tree does not bear good fruit. Every tree is known by its own fruit. People do not gather figs from thorns or harvest grapes from a bramble bush. (Luke 6:43, 44)

The Word tells us that none of us can do what is good on our own; our actions are good only if they come from the Lord.

Jesus said, “I am the vine, and my Father is the vinedresser. Every branch in me that does not bear fruit he takes away; and every branch that bears fruit he prunes, so that it will bear more fruit. Abide in me, and I [will abide] in you. As a branch cannot bear fruit on its own unless it abides in the vine, the same goes for you unless you abide in me. I am the vine; you are the branches. Those who abide in me and in whom I abide bear much fruit, because without me you cannot do anything. If any do not abide in me they are cast out as branches and wither; people gather them and throw them into the fire, and they are burned.” (John 15:1–6)

The Word tells us in the following passage that to the extent that we are not purified from our evils, any good things we do are not good, any devout deeds are not devout, and we are not wise; but the reverse is the case if we are purified.

Woe to you, scribes and Pharisees, hypocrites, because you make yourselves like whitewashed tombs that look beautiful outwardly, but are inwardly full of dead people’s bones and filth of every kind. Even so, you look righteous outwardly, but are inwardly full of hypocrisy and iniquity. Woe to you, because you cleanse the outside of the cup and the plate, but inside they are full of extortion and excess. Blind Pharisee, cleanse the inside of the cup and the plate first, so that the outside of them may be clean as well. (Matthew 23:25–28)

Then there are these words of Isaiah:

Hear the word of Jehovah, you princes of Sodom! Hear the law of our God, you people of Gomorrah! What use to me are your abundant sacrifices? Do not keep bringing worthless offerings! Incense is an abomination to me, your new moons and Sabbaths. I cannot abide iniquity. My soul hates your new moons and prescribed feasts, so when you spread forth your hands I hide my eyes from you. Even though you multiply your prayers, I am not listening—your hands are full of blood. Wash yourselves! Purify yourselves! Take away the evil of your deeds from before my eyes! Stop doing evil! Even if your sins have been like scarlet, they will become white like snow; even if they have been red, they will be like wool. (Isaiah 1:10–18)

Put briefly, this is saying that unless we turn our backs on evil deeds, none of our worship is any good. The same holds true for everything we do, since it says “I cannot abide iniquity; purify yourselves; take away the evil of your deeds; stop doing evil.” In Jeremiah,

Turn back, all of you, from your evil way, and make your works good. (Jeremiah 35:15)

These people are not wise, either. See the following from Isaiah:

Woe to those who are wise in their own eyes and intelligent in their own estimation. (Isaiah 5:21)

Again,

The wisdom of the wise will perish, as will the intelligence of the intelligent. Woe to those whose wisdom is profound and whose deeds are done in darkness. (Isaiah 29:14, 15)

And yet again,

Woe to those who go down to Egypt for help and who rely on horses, who trust in an abundance of chariots and in the strength of riders, but do not look to the Holy One of Israel and do not seek Jehovah. He will rise up against the house of the malicious and against the aid of those who work iniquity, because Egypt is not God, and its horses are flesh, and not spirit. (Isaiah 31:1, 2, 3)

That is how our own intelligence is described. Egypt is mere facts; a horse is our understanding of those facts; chariots are religious teachings based on those facts; and riders are the intelligence we develop as a result. Of these qualities we read, “Woe to those who do not look to the Holy One of Israel and do not seek Jehovah.” “He will rise up against the house of the malicious and against the aid of those who work iniquity” means the destruction of these qualities by evils. “Egypt is human, not God, and her horses are flesh, and not spirit” means that this understanding comes from our own sense of self-importance and that therefore there is no life in it. “Human” and “flesh” are our own sense of self, and “God” and “spirit” are life that comes from the Lord. The horses of Egypt are the intelligence that we claim as our own.

from Life/Faith, Section 28-30

It Is Owing to the Lord’s Divine Human That Heaven, in Its Entirety and in Its Parts, Reflects a Person

THIS conclusion—that it is owing to the Lord’s divine human that heaven, in its entirety and in its parts, reflects a person—follows from all the things that have been presented in the preceding chapters:

(1) the Lord is God of heaven [Sections 2–6]

(2) it is the Lord’s divine nature that makes heaven [Sections 7–12]

(3) the heavens are made up of countless communities, and each community is a heaven in smaller form and each angel a heaven in smallest form [Sections 41–58]

(4) the whole heaven, grasped as a single entity, reflects a single individual [Sections 59–67]

(5) each community in the heavens reflects a single individual [Sections 68–72]

(6) therefore every angel is in perfect human form [Sections 73–77]

All these propositions lead to the conclusion that because the Divine is what makes heaven, the Divine is human in form.

It may be seen with somewhat greater clarity that this is the Lord’s divine human from the references to Secrets of Heaven at the close of this chapter, since this collection provides a condensation. It can also be seen from these references that the Lord’s human is divine, contrary to the belief in the church that it is not. This may be seen as well from the material about the Lord at the close of The New Jerusalem and Its Heavenly Teaching.

from Heaven and Hell, Section 78

Notes:

Sections 2-6: Published 6/1/2017-6/3/2017
Sections 7-12: Published 5/29/2017-5/31/2017
Sections 41-50: Published 5/7/2017-5/10/2017
Sections 51-58: Published 2/13/2018-2/15/2018
Sections 59-67: Published 3/3/2018-3/6/2018
Sections 68-72: Published 3/7/2018-3/8/2018
Sections 73-77: Published 3/9/2018-3/10/2018