七、在独一位格中，上帝成为人，人也成为上帝
101# 由此，独一位格之内，上帝成为人，人也成为上帝。
在独一位格之内，雅威上帝成为人，人也成为上帝，这是本章前文所有论述得出的结论，核心依据有二：其一，宇宙创造者雅威降世取有人性，为救赎、拯救世人（参82—84节）；其二，主借着救赎大功与父彼此合一，这份合一是双向交互、互相成就的（参97—100节）。从这种相互合一便能明晰，上帝成为人，人也在独一位格之内成为上帝；灵魂与身体式的合一也佐证此理，前文 98节 已说明，无论是教会依据《亚他尼修信经》所持的正统信仰，还是按福音宗，即路德宗正统典籍《协同信条》开篇所载教义，均认可这一点。书中援引圣经、教父著作与理性论证，明确基督的人性本性已被举升到神性的威严、全能与全在，基督之内人即是上帝，上帝即是人（见该书 607，765 页）。本章亦已证明，雅威上帝就其人性层面，在圣言中被称作雅威、雅威上帝、万军之雅威，亦被称为以色列的上帝。保罗说：“上帝本性一切的丰盛，都有形有体地居住在基督里面。”（西 2:9）约翰写道：“耶稣基督，上帝的儿子，是真神，也是永生。”（约壹 5:20，21）前文 92# 及后续篇章已说明，“上帝之子” 专指祂所取的人性；雅威上帝既自称为主，也称祂为主，经文记载：“主对我主说：你坐在我的右边。”（诗 110:1）《以赛亚书》亦言：“因有一婴孩为我们而生，有一子赐给我们，祂名称为上帝、永在的父。”（赛 9:5，6）
大卫诗篇里的 “子”，同样指代拥有人性的主：“我要传圣旨；雅威曾对我说：你是我的儿子，我今日生你。当以嘴亲子，恐怕祂发怒，你们便在道中灭亡。”（诗 2:7，12）此处所说并非自有永有、从永恒而生的子，乃是在世间降生的子；这是关乎将要降临之主的预言，故称作雅威向大卫宣告的圣旨。诗篇前文记：“我已经立我的君在锡安我的圣山上。”（诗 2:6）后文又说：“我必将列国赐你为基业。”（诗 2:8）因而经文之中的 “今日” 并非指向永恒，而是落在时间之内，在雅威眼中，将来之事即是当下之事。
101# （7）这样在一个位格里面，神成为人，人成为神。耶和华神成为人，人成为神，这一点作为一个结论从本章前面的一切命题或要点，尤其从这两点可以推知：宇宙的创造者耶和华降临并取了一个人身，以救赎和拯救人类（参看TCR 82-84节）；主通过救赎行为将自己与父合一，父也将自己与祂合一，因而是互动和相互地合一（参看TCR 97-100节）。从这种互动的合一中很清楚地看出，在一个位格里面，神成为人，人成为神；从这两者的合一是一个像灵魂和身体那样的合一可以得出同样的结论。这与当今教会的信仰是一致的，如《亚他那修信经》所阐述的那样（可参看TCR 98节）；这也与福音派教会的信仰或路德信仰是一致的，如他们在被称为《协和信条》的正统书卷或包含正统路德宗的书卷中所阐述的那样，《协和信条》既从《圣经》，也从教父那里通过理性论证牢固确立，基督的人性被提升为神性威严、全能和全在，在基督里，人为神，神为人（可参看《协和信条》，607，765页）。此外，本章已说明，就其人身而言，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（可参看TCR 92-93节）。此外，耶和华神称自己和祂为主；因为我们读到：
主对我主说，你坐在我的右手边。（诗篇110:1）
以赛亚书：
因有一婴孩为我们而生，有一子赐给我们；祂名为神，永在的父。（以赛亚书9:6）
大卫诗篇中的“儿子”也是指在其人身方面的主：
我要传圣旨，耶和华曾对我说，你是我的儿子，我今日生你。当亲吻儿子，恐怕祂发怒，你们便在道中灭亡。（诗篇2:7，12）
此处不是指来自永恒的儿子，而是指生在世上的儿子；因为这是一个关于即将降临的主的预言；因此，它被称为耶和华向大卫宣布的“圣旨”；在该诗篇中，前面经上说：
我已在锡安膏立我的君王。（诗篇2:6）
又进一步说：
我要将列族赐祂作产业。（诗篇2:8）
因此，“今日”不是指来自永恒，而是指在时间中，因为对耶和华来说，未来就是现在。
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.