9338. And inherit the land. That this signifies until in good, and thus regenerate, is evident from the signification of “inheriting,” as being to receive as an heir (of which in what follows); and from the signification of “the land,” here the land of Canaan, as being the kingdom of the Lord, thus heaven (see n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447). Therefore by “inheriting the land” is signified receiving heaven as an heir. By “an heir,” when said of heaven, is especially meant a man who has the Lord’s life (n. 2658, 2851, 3672, 7212), thus one who is in good from the Lord, and consequently who is regenerate. (That when a man is in good from the Lord, he is in heaven, thus regenerate, see n. 9274, and the passages there cited.)

[2] That this is signified by “inheriting,” when said of heaven, is plain in Matthew:

Then shall the King say to those on His right hand, Come ye blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink. Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:34-35, 40);

here “to possess as an inheritance the kingdom of the Lord,” that is, heaven, is said of those who are in good; the very goods of charity are also enumerated in their order; and finally it is said, “inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me.” Those are called the Lord’s “brethren” who are in good (n. 6756); thus also those who do what is good, for good is the Lord with man. Therefore it is said, “inasmuch as ye did it unto one of [the least] of these brethren;” but not “to one of the brethren.”

[3] In Revelation:

He that overcometh shall receive by inheritance all things; and I will be his God, and be shall be My son (Revelation 21:7);

speaking of those who overcome it is said they “shall receive by inheritance all things,” and they are called “sons,” because heirs; “to overcome” denotes to fight from good and truth; for evil is overcome by means of good; and falsity by means of truth.

[4] In David:

God will save Zion, and build the cities of Judah; and they shall dwell there, and possess it by inheritance. The seed also of His servants shall inherit it; and they that love His name shall dwell therein (Psalms 69:35-36); where “to possess by inheritance” is predicated of those who are in celestial good; and “to inherit” of those who are in spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity toward the neighbor (n. 9277).

In Isaiah:

He that confideth in Me shall inherit the land, and shall possess by inheritance the mountain of My holiness (Isaiah 57:13).

[5] From all this it is evident what is signified by the land of Canaan being distributed into twelve inheritances for the twelve tribes of Israel (Josh. 14 to 19; and Ezekiel 47:13-22; also Ezekiel 48); for by “the land of Canaan” was signified the kingdom of the Lord, or heaven (n. 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447); by the “twelve tribes” were signified all goods and truths in general and in particular (n. 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640); thus by the twelve inheritances was signified heaven with all the heavens and the societies therein, distinct in respect to the goods of love and the derivative truths of faith (n. 7836, 7891, 7996); thus in the abstract sense the goods themselves which are from the Lord, consequently which are the Lord in heaven.

[6] For heaven is nothing else than the Divine truth which proceeds from the Lord’s Divine good. The angels of heaven are recipients of truth in good; and insofar as they receive this, so far they make heaven. And-this is a secret-the Lord does not dwell with an angel except in His own with him. In like manner He dwells with a man; for the Divine must be in what is Divine, and not in what belongs to any man. This is meant by the words of the Lord concerning the union of Himself with those who are in the good of love, in John:

In that day ye shall know that I am in the Father, and ye in Me, and I in you. He that loveth Me keepeth My word, and We will come unto him, and make our abode with him (John 14:20, 23).

The glory which Thou hast given Me I have given them; that they may be one; as We are one; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:22, 26).

2159. That the “servant” denotes the human that appertained to the Lord, before it was made Divine, may be seen from many passages in the Prophets. The reason is-as already shown several times-that until He had put it off and made it Divine the human that appertained to the Lord was merely a servant. The human that appertained to Him was from the mother, thus was infirm, having with it from the mother an hereditary which by means of the combats of temptations He overcame and utterly expelled, insomuch that nothing was left of that which was infirm and hereditary from the mother, nay, at last there remained not anything whatever from the mother. Thus He entirely put off all that was from the mother, and therefore was no longer her son, as also He himself says in Mark:

They said unto Him, Behold Thy mother and Thy brethren without seek for Thee: and He answered them, saying, Who is My mother, or My brethren? And looking round on them that sat about Him, He said, Behold My mother and My brethren; for whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:32-35; Matthew 12:46-49; Luke 8:20-21).

[2] And when He had put off this human, He put on the Divine Human, from which He called Himself the “Son of man,” as we find many times in the Word of the New Testament; and also the “Son of God;” and by the “Son of man” He meant the truth itself, and by the “Son of God” the good itself, which belonged to His Human Essence when this was made Divine. The former state was that of the Lord’s humiliation, but the latter that of His glorification (treated of before, n. 1999).

[3] In the former state, namely, that of humiliation, when as yet He had appertaining to Him an infirm human, He adored Jehovah as one other than Himself, and indeed like a servant; for relatively to the Divine the human is nothing else, on which account in the Word the term “servant” is predicated of that human, as in Isaiah:

I will defend this city to save it, for Mine own sake, and for My servant David’s sake (Isaiah 37:35),

where the Assyrians are treated of, in whose camp a hundred and eighty-five thousand were smitten by an angel. “David” denotes the Lord, who, as He was to come, in respect to the human is called a “servant.” (That in the Word “David” denotes the Lord, may be seen above, n. 1888.)

[4] In the same Prophet:

Behold My servant upon whom I will lean; My chosen, My soul is well pleased. I have put My spirit upon him; he shall bring forth judgment unto the nations (Isaiah 42:1),

manifestly concerning the Lord, of whom, when He was in the human, the terms “servant” and “chosen” are predicated.

Again:

Who is blind but My servant? and deaf, as the angel I will send? who is blind as the perfect one, and blind as the servant of Jehovah? (Isaiah 42:19),

where also the Lord is spoken of; and of whom in like manner the terms “servant” and “angel” are predicated when He was in the human.

[5] Again:

Ye are My witnesses, saith Jehovah, and My servant whom I have chosen; that ye may know and believe Me, and understand that I am He (Isaiah 43:10).

Again:

Said Jehovah, My Former from the womb to be His servant; to bring Jacob again unto Him, and that Israel be gathered unto Him; and He said, Thou art a slight thing that thou shouldest be My servant, to set up the tribes of Jacob; I have given thee for a light of the nations to be My salvation unto the extremity of the earth (Isaiah 49:5-6),

where also the Lord and His human are manifestly treated of before He was made the “light of the nations,” and “salvation unto the extremity of the earth.” Again:

Who is among you that feareth Jehovah, that heareth the voice of His servant, who walketh in darkness, and hath no brightness? let him trust in the name of Jehovah, and lean upon His God (Isaiah 50:10).

“Servant” here also denotes the human that appertained to the Lord; and that He was in this human and taught the way of truth, is the “voice of the servant of Jehovah.”

[6] Again:

Jehovah goeth before you, and the God of Israel gathereth you. Behold, My servant shall act prudently, he shall be lifted up, and shall be exalted, and shall be raised up exceedingly (Isaiah 52:12-13).

It is evident that “servant” is here predicated of the Lord when He was in the human; for it is said of Him that He “shall be lifted up, exalted, and raised up.” Again:

He hath no form and no honor; we saw him, but there was no appearance; He was despised, a man of sorrows, acquainted with disease. Jehovah willed to bruise him; He made him infirm; if he shall make his soul guilt, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul, he shall be satisfied; by his knowledge shall My righteous servant justify many; and he himself hath carried their iniquities (Isa;. 53:2-3, 10-11).

Here, as in the whole of this chapter, the Lord’s state of humiliation is openly treated of; and it is also said that He was then in an infirm human, namely, that He was a “man of sorrows, acquainted with disease, infirm, was in the labor of His soul,” besides a number of other statements, in which state He is called “servant.”