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evils and falses appertaining to our natural man, as He fought against and removed the evils and falses which appertained to his natural or assumed humanity.*

Again, the Lord says concerning his disciples: "And for their sakes I sanctify myself." These words clearly show that there was something in the Lord when on earth which needed sanctifying-something which was not yet pure and holy. Hence they must have been said in reference not to his Divine but to his assumed human nature ; for this, like the human of other men, was by inheritance full of impure and unhallowed principles, which needed to be subdued or put away. It was the Lord's maternal human therefore which required to be sanctified. And the reason for his sanctifying this, appears in the last clause of the same verse : That they also might be sanctified through the truth.From these words we infer, not only that man from natural is made spiritual in a manner analogous to that whereby the Lord made his Human Divine, but also that human sanctification or regeneration proceeds from and is dependent upon the Lord's sanctification, and is effected by means of the truth proceeding from his glorified Human. It was for our sakes—for the sake of our purification from evil loves, and our consequent regeneration—" that we also might be sanctified through the truth”- that the Lord sanctified himself, or made his Human Divine.

That man's regeneration is an image of the Lord's Glorification is also taught in the writings of the apostles. Thus Peter says: “For even hereunto were ye called : because, Christ also suffered for us, leaving

* It is taught in the writings of the New Church, that man does not and cannot remove evils of himself; but the Lord alone can do this. Nevertheless that man ought to fight against them u8 of himself, while in heart he acknowledges that it is the Lord who does it for him and in him. Sweden. borg says:

"The man who fights against evils, must needs fight as of himself; other. wise he does not fight, but stands like an automaton, seeing nothing and doing nothing ; in which state, from the evil in which he is, he continually thinks in favor of evil, and not against it. But still it is well to be attended to, that the Lord alone fights in man against evils, and that it only appears to man as if he fought of himself

, and that the Lord is willing it should so appear, inasmuch as without such appearance there could be no combat, and consequently no reformation.”-i Doctrine of Life, n. 96.)

*

us an example that we should follow his steps."* (1 Pet. ii. 21.) Now the steps by which the Lord glorified his Human were a series of temptation combats, or a constant warfare against those infernal principles of which his maternal humanity was full. Thus we read in three of the Evangelists of his temptations in the wilderness for forty days and forty nights, and how He resisted the tempter. Wilderness, in correspondential language, denotes the state of the natural man, or one wherein is a destitution of good and truth ; and the number forty denotes a full state from beginning to end. Hence the forty days and nights, during which it is said the Lord was in the wilderness tempted of the Devil, signify all the states of temptation which He endured while on earth—the last of which was the passion of the cross. It was by means of these temptations admitted into his human, that He conquered the hells, and at the same time put off successively the maternal humanity and put on a Divine Humanity. And it was the hereditary evils in his assumed humanity, that rendered Him subject to temptation. Absolute Perfection, or Divinity itself

, could not be tempted; " for God," says the apostle, “cannot be tempted with evil." (James i. 3.) Even a perfectly regenerate man is beyond the reach of temptation; for every man is tempted when he is drawn away of his own lust and enticed.” (i. 14.) Upon this subject of temptations whereby the Lord made his Human Divine, Swedenborg remarks:

"Temptations are nothing else than combats against evils and falses; and because evils and falses are from hell, they are also combats against hell. There are also with men who undergo spiritual temptations, evil

* “The reason," says Swedenborg, “ why a comparison is made of the members of the church with the Lord himself, when it is said, 'To him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my father in his throne,' is, because the life the Lord upon earth, was an example according to which the members of the church were to live, as the Lord himself also teaches in John: •For I have given you an example, that ye should do as I have done to you.' (xii. 15.) And hence it is that the Lord himself, in other parts of Scripture, makes a comparison between himself and his disciples ; as in John xv. 9, 10; xvii. 16, 18; xx. 21, &c.-(Apocalypse Explained n. 254.)

spirits from hell, who induce them. Man does not know that evil spirits induce temptations; yet it has been given me to know, from much experience, that they do. Hence it is, that a man, when from the Lord he conquers in temptations, is drawn out of hell and elevated into heaven; thence it is that man, by temptations or combats against evils, becomes spiritual, thus an angel. But the Lord fought from his own power against all the hells, and utterly subdued and subjugated them; and by having at the same time glorified his Human, He keeps them forever subdued and subjugated. For before the coming of the Lord, the hells had risen to such a height, that they began to infest the very angels of heaven, and likewise every man coming into the world, and going out of the world. The reason that the hells had risen to such a height, was, because the church was utterly devastated; and the men of the world, from idolatries, were in mere falses and evils, and the hells are from men; thence it was, that, unless the Lord had come into the world, no man could have been saved. These combats of the Lord are much treated of in the Psalms of David and in the Prophets, and a little in the Evangelists. Those combats are what are meant by the temptations, which the Lord endured, the last of which was the passion of the cross. It is from them that the Lord is called Savior, and Redeemer. This is so far known in the church, that they say that the Lord conquered death, or the devil, that is, hell

, and that He rose again victorious; as also, that without the Lord there is no salvation. That He also glorified his Human, and that thereby He became a Savior, Redeemer, Reformer, and Regenerator, forever, will be seen in what follows. That the Lord became a Savior by combats or temptations, is evident from the passages adduced above, n. 12-14, in abundance, and from this in Isaiah : The day of vengeance is in my heart, and THE YEAR OF MY REDEEMED is come; Í have trodden them down in my anger, I have brought down their strength to the earth, THEREFORE HE BECAME THEIR Savior. Ixiii. 4, 6, 8. The combats of the Lord are treated of in that chapter. And in David;

Lift up your heads, ye gates, and be ye lifted up, ye everlasting doors, that THE KING OF GLORY may come in. Who is this KING OF GLORY? JEHOVAH STRONG AND MIGHTY, JEHOVAH MIGHTY IN BATTLE.' Psalm xxiv. 7, 8. These also are concerning the Lord. (Doctrine of the Lord n. 33.)

The apostles also speak of the Lord's temptations while He was in the act of glorifying the human, as being a pattern of our own while we are becoming regenerated. They tell us that “in all things it behooved Him to be made like unto his brethren, that He might be a merciful and faithful high priest :-For in that He himself hath suffered, being tempted, He is able to succour them that are tempted.” (Heb. ii. 17, 18.) They tell us that He is “not an high priest which cannot be tocuhed with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (iv. 15.) By means of these temptations He successively sanctified himself-removed from his assumed humanity all its hereditary evils, and filled it wi h his own Divinity. And this is what the Apostle evidently means by his dying unto sin. (See Rom. vi. 10.) And that it is necessary for us to do the same thing in becoming regenerated, he plainly teaches in these words:

Now if we be dead with Christ, we believe that we shall also live with Him” (v. 8.) and again : “If we have been planted together in the likeness of his death, we shall be also fin the likeness of his resurrection. Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin.” (v. 5. 6.)

It is thus and only thus that we can become regenerated and saved-by enduring temptations as the Lord endured them-by becoming “dead with Christ from the elements of this world”_by being "planted together in the likeness of his death”—by dying unto sin as He died, that we may also live with Him unto righteousness—by fighting against hell as He fought-resisting and subduing the evils of our natural will, and thus losing our own proper life that we may find true life from the Lord." In this manner, (if we acknowledge

the Lord as our Regenerator and Savior) our natural man is gradually and successively brought at-one with the spiritual man, as He brought his Human at-one with the Divine. And thus we receive the at-one-ment. (see Rom. v. ii.) And it is through Him that we receive it; for all this work of regeneration is effected in us through the mediating power and influence of the Truth which continually proceeds from his Divine Humanity to wash and purify our souls from sin; which truth, in its proceeding from the Glorified Human, was beautifully symbolized by the blood and water which flowed from his side after the crucifixion. Blood and water in this passage,” says Swedenborg, “ denote divine truth, spiritual and natural, thús the Word in the spiritual and natural sense; and to pierce the Lord's side is to destroy both by falses, as was also done by the Jews; for all things of the Lord's passion represented the state of the Jewish church as to the Word, on which subject see the Doctrine of the New Jerusalem concerning the Lord, n. 15–17. The reason why piercing him, signifies to destroy the Word by falses, is, because this is said of Jesus Christ, who presently after is called the Son of Man, and by the Son of Man is meant the Lord as to the Word ; therefore to pierce the Son of Man is to do the same to the Word.” (Apocalypse Revealed, n. 26.)

The divine truth therefore, which proceeds from the Divine Humanity, is what is signified by the blood of Christ. It is this truth which reveals our evil loves, and is thus the means of cleansing our minds of their spiritual impurities. “This is that blood of the New T'estament which is shed for many for the remission of sins. (Mat. xxvi. 28.) This is that "blood of Jesus Christ which cleanseth us from all sin”; (1 John, i. 7)

- that blood whereby alone we are redeemed, regenerated, and saved. For it is written, “Except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you.” (John vi. 53.)

From what has been said we may also understand why it is that we are said to be reconciled and saved by the cross of Christ. For by his cross is denoted temp

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