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.”

1999. Abram fell upon his faces. ¹ That this signifies adoration, is evident without explication. To fall upon the face was a rite of adoration in the Most Ancient Church, and thence in that of the Ancients, for the reason that the face signified the interiors, and the state of their humiliation was represented by falling upon the face; hence in the Jewish representative church it became a customary ceremonial. True adoration, or humiliation of heart, carries with it prostration to the earth upon the face before the Lord, as a gesture naturally flowing from it. For in humiliation of heart there is the acknowledgment of self as being nothing but filthiness, and at the same time the acknowledgment of the Lord’s infinite mercy toward that which is such; and when the mind is kept in these two acknowledgments, the very mind droops in lowliness toward hell, and prostrates the body; nor does it uplift itself until it is uplifted by the Lord. This takes place in all true humiliation, with a perception of being uplifted by the Lord’s mercy. Such was the humiliation of the men of the Most Ancient Church; but very different is the case with that adoration which comes not from humiliation of the heart. (See n. 1153.)

[2] That the Lord adored and prayed to Jehovah His Father, is known from the Word of the Gospels; and also that He did so as if to one different from Himself, although Jehovah was in Him. But the state in which the Lord was at these times was His state of humiliation, the nature of which has been stated in Part First, namely, that He was then in the infirm human that was from the mother; but insofar as He put this off, and put on the Divine, He was in another state, which is called His state of glorification. In the former state He adored Jehovah as one different from Himself, although in Himself; for, as has been said, His internal was Jehovah; but in the latter, that is, in His state of glorification, He spoke with Jehovah as with Himself, for He was Jehovah Himself.

[3] But how the case is with these matters cannot be apprehended unless it is known what the internal is, and how the internal acts into the external; and further, in what manner the internal and the external are distinct from each other, and yet are conjoined. This, however, may be illustrated by something that is similar, namely, by the internal in man, and by its influx and operation into the external. That man has an internal, an interior or rational, and an external, may be seen above (n. 1889, 1940). Man’s internal is that from which he is man, and by which he is distinguished from brute animals. By means of this internal he lives after death, and to eternity a man, and by means of it he can be uplifted by the Lord among the angels. This internal is the very first form from which a man becomes and is man, and by means of it the Lord is united to man. The very heaven that is nearest the Lord is composed of these human internals; but this is above even the inmost angelic heaven, and therefore these internals belong to the Lord Himself. By this means the whole human race is most present under the Lord’s eyes, for there is no distance in heaven, such as appears in the sublunary world, and still less is there any distance above heaven. (See what is said from experience, n. 1275, 1277.)

[4] These internals of men have no life in themselves, but are forms recipient of the Lord’s life. Insofar therefore as a man is in evil, whether actual or hereditary, so far has he been as it were separated from this internal which is the Lord’s and with the Lord, and thereby so far has he been separated from the Lord; for although this internal has been adjoined to man, and is inseparable from him, nevertheless insofar as he recedes from the Lord, so far he as it were separates himself from it. (See n. 1594.) But the separation is not an absolute sundering from it, for then the man could no longer live after death; but it is a dissent and disagreement on the part of those faculties of his which are below, that is, of his rational and of his external man. Insofar as there is dissent and disagreement, there is disjunction from the Lord; but insofar as there is not dissent and disagreement, the man is conjoined with the Lord through the internal, which takes place insofar as the man is in love and charity, for love and charity conjoin. Such is the case with man.

[5] But the Lord’s internal was Jehovah Himself, because He was conceived from Jehovah, who cannot be divided and become another’s, as is the case with a son who is conceived from a human father; for the Divine is not divisible, like the human, but is and remains one and the same. To this internal the Lord united the Human Essence; and because the Lord’s internal was Jehovah, it was not a form recipient of life, like the internal of man, but was life itself. His Human Essence also in like manner was made life by the unition, on which account the Lord so often said that He is Life, as in John:

As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26); besides other passages in the same gospel (John 1:4; 5:21; 6:33, 35, 48; 11:25).

Insofar therefore as the Lord was in the human which He received by inheritance from the mother, so far did He appear distinct from Jehovah and adore Jehovah as one different from Himself. But insofar as the Lord put off this human, He was not distinct from Jehovah, but was one with Him. The former state, as before said, was the Lord’s state of humiliation; but the latter was His state of glorification.

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