How Angels Talk with Us (Continued)

Since those times people have seldom talked with heaven’s angels, though some have talked with spirits who are not in heaven. Our inner and outer levels can by their nature be turned toward the Lord as their common center (Section 124), or toward ourselves and therefore away from the Lord. The ones that are turned toward the Lord are also turned toward heaven, while the ones that are turned toward ourselves are also turned toward this world; and the ones that are turned in this latter direction are hard to raise up. Still, they are raised up by the Lord to the extent that they can be, through a turning of our love; and this is accomplished by means of truths from the Word.

I have been told how the Lord spoke to the prophets through whom the Word was written. He did not talk with them the way he did with the early people, by an inflow into their deeper natures, but through spirits sent to them whom the Lord filled with his appearance. In this way, he inspired them with the words that they in turn told to the prophets, so that it was not a case of inflow but of direct command. Since at that time the words were coming directly from the Lord, the very details are filled with the Divine and contain within themselves an inner meaning of such nature that heaven’s angels take them in a heavenly and spiritual meaning while we are taking them in a natural meaning. In this way, the Lord unites heaven and earth through the Word.

I have also been shown how the Lord fills spirits with his divine nature by means of his appearance. Spirits filled with the Divine by the Lord have no sense whatever that they are not actually the Lord or that it is not the Lord who is speaking, which lasts as long as they are talking. Afterward they realize and admit that they are spirits and that they were not talking on their own, but from the Lord.

Because this was the state of the spirits who talked with the prophets, they themselves said that Jehovah was talking. The spirits actually called themselves “Jehovah,” as can be seen not only in the prophetic books but also in the historical books of the Word.

from Heaven and Hell, Sections 253-254

Notes:

Previously Cited: 3/1/2017

Section 124: Published 7/1/2019

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

The Lord created the universe and everything in it by means of that sun that is the first emanation of divine love and wisdom

“The Lord” means God from eternity or Jehovah, who is called the Father and the Creator, because as explained in Teachings for the New Jerusalem on the Lord, the Lord and the Father are one. When I return to the topic of creation below [Sections 282–357], therefore, I will refer to “the Lord.”

I gave ample evidence in part 1 that everything in the universe was created by divine love and wisdom (see particularly Sections 52–53 [52–54]). The point here is that this was done by means of the sun that is the first emanation of divine love and wisdom.

No one who can see how effects follow from causes and how causes lead to effects in due order and sequence can deny that the sun is the beginning of creation. Everything in our world is sustained by it, and because everything is sustained by it, everything arose from it—the one fact follows from the other and bears witness to it. Everything, that is, is watched over by the sun because the sun has determined its being, and the act of watching over it is an ongoing determination of that thing’s being. This is why we say that being sustained is a constant coming into being. If anything were totally removed from the inflow of the sun through our atmospheres, it would instantly dissipate. It is the atmospheres with their different degrees of purity, empowered by the sun, that hold everything together. Since the universe and everything in it is sustained by the sun, then, we can see that the sun is the beginning of creation, the source.

We say “by the sun” but we mean “by the Lord through the sun,” since the sun too was created by the Lord.

There are two suns by means of which the Lord created everything, the sun of the spiritual world and the sun of the physical world. The Lord created everything by means of the spiritual world’s sun, but not by means of the physical world’s sun, since this latter sun is far beneath the former one. It is at a midpoint, with the spiritual world above it and the physical world below it. The physical world’s sun was created to play a supporting role, a role that will be discussed below [Section 157].

The reason the Lord created the universe and everything in it by means of the spiritual world’s sun is that this sun is the first emanation of divine love and wisdom, and as explained above (Sections 52–82), everything comes from divine love and wisdom.

There are three components of everything that has been created, no matter how large or how small it is: a purpose, a means, and a result. There is nothing created that lacks these three components. In the largest instance, the universe, these three components arise in the following pattern: the purpose of everything is in that sun that is the first emanation of divine love and wisdom; the means of everything is in the spiritual world; and the result of everything is in the physical world. I will describe below [Sections 167–172] how these three components occur in both first and last forms. Since there is nothing created that lacks these three components, it follows that the universe and everything in it has been created by the Lord by means of the sun where the purpose of everything resides.

from Divine Love and Wisdom, Sections 151-154

Notes:

Sections 52-82: Published 5/22/2018-6/2/2018

5. The complete union of the divine nature and the human nature in him was effected by the suffering on the cross, which was his last trial.

Support for this proposition was provided above [Sections 12–14], in the chapter explaining that the Lord came into the world to subdue the hells and to glorify his human nature, and that the suffering on the cross was the last battle, by which he gained complete victory over the hells and completely glorified his human nature. Since, then, by suffering on the cross the Lord completely glorified his human nature—that is, united it to the divine nature—and thereby made his human nature divine as well, it follows that he is Jehovah and God in respect to both natures.

That is why in so many passages in the Word Jehovah, God, or the Holy One of Israel is called the Redeemer, the Savior, or the Maker, as in the following:

Mary said, “My soul magnifies the Lord, and my spirit has rejoiced in God, my Savior.” (Luke 1:46, 47)

The angel said to the shepherds, “Behold, I am bringing you good news, a great joy, which will be for all people. There is born this day in the city of David a Savior, who is Christ the Lord.” (Luke 2:10, 11)

They said, “This is truly the Savior of the world, the Christ.” (John 4:42)

I, Jehovah God, am helping you; your Redeemer is the Holy One of Israel. (Isaiah 41:14)

Thus says Jehovah, who is your Creator, O Jacob, and your Maker, O Israel: “I have redeemed you. I am Jehovah your God, the Holy One of Israel, your Savior.” (Isaiah 43:1, 3)

Thus says Jehovah your Redeemer, the Holy One of Israel, “I am Jehovah, your Holy One, the Creator of Israel, your King.” (Isaiah 43:14, 15)

Thus says Jehovah, the Holy One of Israel, and Israel’s Maker. (Isaiah 45:11)

Thus says Jehovah your Redeemer, the Holy One of Israel. (Isaiah 48:17)

. . . so that all flesh may know that I, Jehovah, am your Savior, and your Redeemer, the Mighty One of Jacob. (Isaiah 49:26)

Then he will come to Zion as the Redeemer. (Isaiah 59:20)

. . . so that you may know that I, Jehovah, am your Savior and your Redeemer, the Powerful One of Jacob. (Isaiah 60:16)

Jehovah, the one who formed you from the womb. (Isaiah 49:5)

. . . Jehovah, my Rock and my Redeemer. (Psalms 19:14)

They remembered that God was their Rock, and God on High their Redeemer. (Psalms 78:35)

Thus says Jehovah your Maker, and the one who formed you from the womb. (Isaiah 44:2)

As for our Redeemer, Jehovah Sabaoth is his name, the Holy One of Israel. (Isaiah 47:4)

“With everlasting compassion I will have mercy on you,” says Jehovah, your Redeemer. (Isaiah 54:8)

Their Redeemer is strong; Jehovah is his name. (Jeremiah 50:34)

Let Israel hope in Jehovah, because with Jehovah there is mercy; with him there is abundant redemption. He will redeem Israel from all his iniquities. (Psalms 130:7, 8)

Jehovah God is my rock, my fortress, the horn of my salvation, my Savior. (2 Samuel 22:2, 3)

Thus says Jehovah, the Redeemer of Israel, Israel’s Holy One: “Monarchs will see and abide, because of Jehovah, who is faithful, the Holy One of Israel, who has chosen you.” (Isaiah 49:7)

God is only among you, and there is no other God. Surely you are a hidden God, O God of Israel, the Savior. (Isaiah 45:14, 15)

Thus says Jehovah the King of Israel, and Israel’s Redeemer, Jehovah Sabaoth: “There is no God other than me.” (Isaiah 44:6)

I am Jehovah, and there is no Savior other than me. (Isaiah 43:11)

Am I not Jehovah? And there is no [God] other than me; and there is no Savior other than me. (Isaiah 45:21)

I am Jehovah your God. You are to acknowledge no God other than me; there is no Savior other than me. (Hosea 13:4)

Am I not Jehovah? And there is no God other than me. I am a just God, and there is no Savior other than me. Look to me so that you may be saved, all you ends of the earth, because I am God and there is no other. (Isaiah 45:21, 22)

Jehovah Sabaoth is his name, and your Redeemer, the Holy One of Israel. He will be called the God of the whole earth. (Isaiah 54:5)

We can see from these passages that the Lord’s divine nature called “the Father” (and here called “Jehovah” and “God”) and his divine human nature called “the Son” (and here “the Redeemer” and “the Savior” as well as “the Maker,” meaning the Reformer and Regenerator) are one, not two, for it not only says “Jehovah is God” and “the Holy One of Israel is the Redeemer and Savior,” it also says “Jehovah is the Redeemer and Savior.” Not only that, it even calls Jehovah “the Savior” and says, “there is no Savior other than me.” This clearly shows that the divine nature and the human nature in the Lord are one person and that the human nature is divine as well, since the Redeemer and Savior of the world is no other than the Lord in his divine human nature, which is called “the Son.” Redemption and salvation are properly credited to his human nature, and are called “merit and righteousness,” since his human nature bore the trials and the suffering on the cross, which means that he accomplished redemption and salvation by means of his human nature.

Since, then, after the union of his human nature with his inner divine nature, which was like that of soul and body in us, they were no longer two but were one person (according to the teaching of the Christian world), the Lord was Jehovah and God in both respects. This is why some passages speak of “Jehovah” and “the Holy One of Israel the Redeemer and Savior,” but others say “Jehovah is the Redeemer and Savior,” as you can see from the citations above.

For Christ being called the Savior, see Luke 2:10, 11 and John 4:42. On God and the God of Israel being the Savior and Redeemer, see Luke 1:47; Isaiah 45:14; 54:5; Psalms 78:35. On Jehovah, the Holy One of Israel being the Savior and Redeemer, see Isaiah 41:14; 43:3, 11, 14, 15; 48:17; 49:7; 54:5. On Jehovah being the Savior, Redeemer, and Maker, see Isaiah 44:6; 47:4; 49:26; 54:8; 63:8; Jeremiah 50:34; Psalms 19:14; 130:7, 8. On Jehovah God being the Redeemer and Savior, “and there is no Savior other than me,” see Isaiah 43:11; 44:6; 45:14, 18, 21, 22; Hosea 13:4.

from The Lord, Section 34

Notes:

Sections 12-14: Published 3/1/2018-3/2/2018