10053. 'It is a burnt offering to Jehovah' means the glorification of the Lord's Human. This is clear from the representation of 'a burnt offering' as the glorification of the Lord's Human. The Jewish nation had sacrifices and burnt offerings; the sacrifices served to mean purification from evils and falsities and the implantation of truth, but burnt offerings served to mean the joining of truth to good, thus complete regeneration. In the highest sense however, in which the Lord is the subject, sacrifices meant the ejection of evils and falsities from His Human derived from the mother and the implantation of Divine Truth from the Divine Good that was within Him, while the burnt offerings meant the uniting of Divine Truth to Divine Good. This uniting is what should be understood by glorification. For when He was in the world the Lord made His Human Divine Truth, and also, by uniting this in stages to the Divine Good that was within Him and was the Essential Being (Esse) of His life, He also made His Human Divine Good, thus one with Jehovah. The Essential Being of His life was that which as it exists with others is called the soul from the father; and it was Divine Good itself or Divine Love. But regarding these matters, see what has been shown in the places referred to in 9194, 9315(end), 9528(end). As regards the Lord's expulsion of everything human derived from the mother, till at length He was not her son, see 9315 (end); and as regards 'the Son of Man', which the Lord calls Himself, that He is not Mary's son but Divine Truth, 9807.

[2] Glorification, where the Lord is the subject, means uniting His Human to Divinity itself that was within Him, thus to Jehovah His Father; and by uniting them He also made His Human Divine Good. This is clear from places in the Word which use the terms 'glory' and 'glorification' in reference to Jehovah or the Lord, as in Isaiah,

The glory of Jehovah will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken. Isaiah 40:5.

In the same prophet,

I Jehovah have called You in righteousness, to open the blind eyes, to bring the bound out of prison. I am Jehovah, that is My name; and My glory I will not give to another. Isaiah 42:6-8.

And in the same prophet,

Jehovah will arise over You, and His glory will be seen over You. Nations will walk to Your light. Isaiah 60:2-3.

In these places the Lord is the subject, 'the glory of Jehovah' being used to mean the Lord in respect of Divine Truth; for Jehovah's glory is Divine Truth emanating from the Lord, 9429. That Divine Truth does not come from any other source is the Lord's teaching in John,

You have never heard the Father's voice nor seen His shape. John 5:37.

And since He is the Lord He is Jehovah Himself, for He says, 'I am Jehovah, that is My name; and My glory I will not give to another'.

[3] For this reason also the Lord is called 'the King of glory' in David,

Lift up your heads, O gates, and be lifted up, O ancient doors ¹ , and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Psalms 24:7-10.

Here the Lord is called 'the King of glory' by virtue of Divine Truth, with which He fought against, overcame, and subdued the hells. This was accomplished by His Human when He was in the world, see 9715, 9809, 10019. This is why He is called 'Jehovah strong and mighty in battle', and also a mighty one or 'hero' in Isaiah,

To us a Boy is born, to us a Son is given; His name is God, Hero, Father of Eternity. Isaiah 9:6.

[4] The Lord Himself teaches that Jehovah's glory is the Lord in respect of Divine Truth emanating from His Divine Good, which is Jehovah or the Father, in John,

The Word became flesh, and we saw His glory, glory as of the Only Begotten from the Father. John 1:14.

Here, where it is self-evident that the Lord is meant by the Word which became flesh, 'the Word' is Divine Truth, and so too is 'glory'. In Matthew,

The Son of Man will come in the glory of His Father. Matthew 16:27.

And in Luke,

Jesus said to the disciples, Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

'Entering into His glory' means being united to Divine Good which was within Him, thus to Jehovah or His Father. For Jehovah the Father is God's Essential Being (Esse), and God in His Essential Being is Divine Love, thus also Divine Good; and the uniting of the Human to that Good is meant by 'entering into His glory'.

[5] From this it is evident what 'being glorified' means in the following places:

In John,

The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.

And in the same gospel,

These things Jesus' disciples did not know, but when Jesus was glorified, then they remembered ... . Jesus said, The hour has come that the Son of Man should be glorified. And He said, Father, glorify Your name. [Then] a voice came from heaven, I have both glorified it and will glorify it again. John 12:16, 23, 27-28.

And in the same gospel,

After Judas went out Jesus said, Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself, and will glorify Him at once. John 13:31-32.

From these places it is evident that glorification is the uniting of the Lord's Human to Divinity itself which was within Him and is called Jehovah the Father, for it is said that 'God will glorify Him in Himself'. It is also evident from those places that the uniting was fully accomplished by the passion of the Cross, which was the last of His temptations. For the Lord glorified His Human by means of conflicts with hell, which are temptations, see the places referred to in 9528, 9937.

[6] The Lord Himself teaches that when He has been glorified Divine Truth emanates from Him, in John,

The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.

And in the same gospel,

The Paraclete, the Spirit of truth, whom I will send to you will not speak from Himself. He will glorify Me, for He will receive from what is Mine and declare it to you; all things whatever that the Father has are Mine. John 16:13-15, 28.

'The Spirit of truth' is Divine Truth emanating from the Lord, 9818. The uniting of the Human to the Divine within Him is also described here by the declaration that all things the Father has are His, and elsewhere by the declarations that the Father and He are one and that the Father is in Him and He is in the Father, John 10:30; 14:10-11; see 3704. Thus the glorification or uniting was reciprocal, which too is the Lord's teaching in John,

Father, glorify Your Son, that Your Son also may glorify You. John 17:1.

'Father' is the Divinity itself that was within Him, and 'Son' is the Divine Human.

'The Father' is Divine Good which is within the Lord, see 3704, 7499.

Jehovah in the Word is the Lord, 2921, 6303, 8865.

The Lord is Divinity itself, or Jehovah, in a Human form, see the places referred to in 9315.

Fußnoten:

5585. 'Saying, You will not see my face' means that no compassion will show itself. This is clear from the meaning of 'face', when used in reference to a person, as his interiors, that is to say, his affections and consequent thoughts, dealt with in 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102. But when used in reference to the Lord, for the Lord is represented in the highest sense by 'Joseph', 'face' means mercy and compassion, and therefore 'not seeing his face' means a lack of mercy or absence of compassion. Not that the Lord lacks any compassion, for He is pure mercy; but when the intermediary that effects the joining to Him is not present it does seem to a person as though there is no compassion in the Lord. The reason for this is that if no intermediary effecting the joining together is present, no acceptance of good takes place. And if there is no acceptance of good, evil is present instead. If at this time the person calls out to the Lord because evil prompts him to do so, thus for selfish reasons in defiance of anyone else's needs, he is not heard, in which case it seems as though no compassion shows itself.

[2] As regards 'Jehovah's (or the Lord's) face' meaning mercy, this is evident from the Word; for understood properly 'Jehovah's (or the Lord's) face' is Divine love itself, and being Divine love it is the face of mercy since mercy is the expression of love towards the human race set in such miseries. The truth that 'Jehovah's (or the Lord's) face' is Divine Love may be seen from the Lord's face when He was transfigured in the presence of Peter, James, and John; that is, when He displayed His Divinity to them,

His face shone like the sun. Matthew 17:2.

It has been shown already that 'the sun' is Divine Love, see 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696. The Lord's actual Divinity had never previously appeared in any face; but His Divine Human had so appeared, through which, seemingly within which, Divine Love - which in relation to the human race is Divine Mercy - showed itself. This Divine Mercy within the Divine Human is called 'the angel of His face' in Isaiah,

I will cause the mercies of Jehovah to be remembered. He has rewarded ¹ them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isaiah 63:7-9.

The expression 'the angel' is used because 'angels' in the Word means in the internal sense some attribute of the Lord, 1925, 2821, 4085, in this case His mercy, which is why the phrase 'the angel of His face' is used.

[3] 'Jehovah's (or the Lord's) face' is not only mercy but also peace and goodness since these are attributes of mercy, as may also be seen from the following places: In the Blessing,

Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Numbers 6:25-26.

Here it is quite evident that 'making His face shine' means showing mercy, and 'lifting up His face' means granting His peace. In David,

God be merciful to us and bless us, and make His face shine upon us. Psalms 67:1.

Here also 'face' stands for mercy. In the same author,

Turn us back, O God, and make Your face shine, that we may be saved. Psalms 80:3, 7, 19.

Here the meaning is similar. In the same author,

Deliver me from the hand of my enemies and my pursuers. Make Your face shine upon Your servant. Psalms 31:15-16.

Likewise in Psalms 119:134-135. In Daniel,

Hear, our God, the prayer of Your servant, and his supplications, and make Your face shine upon Your sanctuary that has been made desolate. Daniel 9:17.

Here also 'making His face shine' stands for showing mercy.

[4] In David,

Many are saying, Who will cause us to see good? Lift up the light of Your face upon us. Psalms 4:6-7.

'Lifting up the light of His face' stands for His imparting good because of His mercy. In Hosea,

Let them seek My face; when they are in distress, in the morning let them seek Me. Hosea 5:15.

In David,

Seek My face! Your face, O Jehovah, will I seek. Psalms 27:8-9.

In the same author,

Seek Jehovah and His strength; seek His face continually. Psalms 105:4.

'Seeking Jehovah's face' stands for seeking His mercy. In the same author,

I, in righteousness, shall see Your face. Psalms 17:15.

And in Matthew,

See that you do not despise any of these tiny ones; for I say to you that their angels in heaven always see the face of My Father who is in heaven. Matthew 18:10.

'Seeing God's face' stands for the enjoyment of peace and good because of His mercy.

[5] But the contrary of this is the hiding or concealment and also the turning away of the face, by which showing no compassion is meant, as in Isaiah,

In an overflowing of My anger I hid My face from you for a moment; but with eternal mercy I will have mercy on you. Isaiah 54:8.

'An overflowing of anger' stands for temptation in which, because the Lord does not seem to show mercy, the words 'I hid My face from you for a moment' are used. In Ezekiel,

I will turn My face away from them. Ezekiel 7:22.

In David,

How long, O Jehovah, will You forget me [as if] for ever? How long will You hide Your face from me? Psalms 13:1

In the same author,

Do not hide Your face from me; do not cast aside Your servant in anger. Psalms 17:8, 9.

In the same author,

Why, O Jehovah, do You abandon my soul? Why do You hide Your face from me? Psalms 88:14.

In the same author,

Make haste, answer me, O Jehovah. MY spirit is consumed. Do not hide Your face from me, lest I become like those going down into the pit. Cause me to hear Your mercy in the morning. Psalms 143:7-8.

And in Moses,

My anger will flare up against this people on that day, so that I forsake them, and I will hide My face from them, and they will be devoured. I will certainly hide My face on that day, because of all the evil which they have done. Deuteronomy 31:17-18.

'Anger flaring up' stands for turning oneself away, 5034, and 'hiding one's face' for not showing any compassion.

[6] These actions are attributed to Jehovah or the Lord, for the reason that although He is never angry and never turns away or hides His face He is said to do so because that is how it seems to someone under the influence of evil. For the person under the influence of evil turns himself away and hides the Lord's face from himself; that is, he removes His mercy from himself. The fact that it is the evils present with a person that do this is also clear from the Word, as in Micah,

Jehovah will hide His face from them at that time, inasmuch as they have rendered their deeds evil. Micah 3:4.

In Ezekiel,

Because they transgressed against Me, therefore I hid My face from them. According to their uncleanness and according to their transgressions I have dealt with them and have hidden My face from them. Ezekiel 39:23-24.

In particular in Isaiah,

Your iniquities are what separate you from your God, and your sins what cause. His face to hide from you. Isaiah 59:2.

From these and many other places one may see the internal sense, which shows itself in various places and is discovered by one who is looking for it.

Fußnoten: