10053. This is a burnt-offering unto Jehovah. That this signifies the glorification of the Lord’s Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord’s Human. Among the Jewish nation there were sacrifices and burnt-offerings; the “sacrifices” signified purification from evils and falsities, and the implantation of truth, but the “burnt-offerings” signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the “sacrifices” signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the “burnt-offerings” signified the unition of the Divine truth with the Divine good, which unition is what is meant by “glorification.” For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. (But on these things see wh at was shown in the places cited in n. 9194, 9315, 9528; and that the Lord expelled all the human that was from the mother, until at last He was not her son, n. 9315; and that the “Son of man,” as the Lord called Himself, is not the son of Mary but the Divine truth, n. 9807.)

[2] That where the Lord is treated of “glorification” denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of “glory,” and “glorification,” when spoken of Jehovah or the Lord, as in Isaiah:

The glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it (Isaiah 40:5).

I Jehovah have called thee in righteousness, to open the blind eyes, to bring forth from the prison him that is bound; I am Jehovah; this is My name, and My glory will I not give to another (Isaiah 42:6-8).

Jehovah shall arise upon thee, and His glory shall be seen upon thee; the nations shall walk to thy light (Isaiah 60:2-3).

These passages treat of the Lord, and by “the glory of Jehovah” is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the “glory of Jehovah” (n. 9429). That Divine truth is from no other source, the Lord teaches in John:

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

And as it is the Lord that is treated of, it is Jehovah Himself, for He says, “I am Jehovah, this is My name, and My glory will I not give to another.”

[3] Hence also it is that the Lord is called the “King of glory,” as in David:

Lift up your heads, O ye gates, and be ye lifted up, ye doors of the world, and the King of glory shall come in. Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war (Psalms 24:7-10).

The Lord is here called the “King of glory” from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see n. 9715, 9809, 10019; hence it is that He is called “Jehovah strong and a Hero of war,” and a “Hero” also in Isaiah:

Unto us a Child is born, unto us a Son is given, and His name is God, Hero, the Father of Eternity (Isaiah 9:6).

[4] That “the glory of Jehovah” denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:

The Word was made flesh, and we saw His glory, as of the glory of the only-begotten of the Father (John 1:14).

That the Lord is here meant by the “Word which was made flesh,” is manifest; “the Word” denotes the Divine truth, and so also does “glory.” In Matthew:

The Son of man shall come in the glory of His Father (Matthew 16:27).

Jesus said to the disciples, Ought not the Christ to suffer this, and to enter into His glory? (Luke 24:26);

“to enter into His glory” denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father.

[5] From this is plain what is meant by “being glorified” in the following passages, in John:

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

These things knew not the disciples of Jesus; but when Jesus was glorified, then they remembered. Jesus said, The hour is come that the Son of man should be glorified. And He said, Father, glorify Thy name. There came forth a voice from heaven, I have both glorified it, and will glorify it again (John 12:16, 23, 27-28).

After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and shall straightway glorify Him (John 13:31-32).

From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is “glorification,” for it is said that “God will glorify Him in Himself.” It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. (That through combats with the hells, which are temptations, the Lord glorified His Human, see the places cited in n. 9528, 9937)

[6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in John:

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

The Paraclete, the Spirit of truth, whom I will send to you, shall not speak from Himself. He shall glorify Me, for He shall receive of Mine, and shall declare it unto you. All things whatsoever the Father hath, are Mine (John 16:13-15, 28);

“the Spirit of truth” denotes the Divine truth proceeding from the the Lord, (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that “all things which the Father Hath are His;” and in another place, that “the Father and He are one;” and that “the Father is in Him, and He in the Father” (John 10:30; 14:10-11; n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:

Father, glorify Thy Son, that Thy Son also may glorify Thee (John 17:1);

“the Father” denotes the Divine Itself that was in Him, and “the Son” denotes the Divine Human. (That “the Father” denotes the Divine good that was in the Lord, see n. 3704, 7499; also that “Jehovah” in the Word denotes the Lord, n. 2921, 6303, 8865; and that the Lord is the Divine Itself or Jehovah under a human form, see the places cited in n. 9315)

9315. When Mine angel shall go before thee. That this signifies a life in accordance with the commandments of the Lord, is evident from the signification of “going before thee,” when said of the Lord, who is here the “angel of Jehovah,” as being to teach the commandments of faith and of life, thus also a life in accordance with these commandments (that “to go,” and “to journey,” denote to live, see n. 1293, 3335, 4882, 5493, 5605, 8417, 8420, 8557, 8559); and from the signification of “the angel of Jehovah,” as being the Lord as to the Divine Human (of which above, n. 9303, 9306). That the Lord as to the Divine Human is meant by the “angel,” is because the many angels who appeared before the coming of the Lord into the world were Jehovah Himself in a human form, that is, in the form of an angel. This is very evident from the fact that the angels who appeared were called “Jehovah,” as for instance those who appeared to Abraham and were called “Jehovah” (Genesis 18:1, 13-14, 17, 20, 26, 33); also the angel who appeared to Gideon, of whom we read in Judges, and who also was called “Jehovah” (6:12, 14, 16, 22-24); besides others elsewhere. Jehovah Himself in the human form, or what is the same, in the form of an angel, was the Lord.

[2] At that time His Divine Human appeared as an angel; of which the Lord Himself speaks in John:

Jesus said, Abraham rejoiced to see My day; and he saw it, and was glad. Verily, verily, I say unto you, before Abraham was, I am (John 8:56, 58).

Father, glorify Thou Me with Thine own self with the glory which I had with Thee before the world was (John 17:5).

That Jehovah could not appear in any other way, is evident also from the words of the Lord in John:

Ye have not heard the voice of the Father at any time, nor seen His shape (John 5:37).

Not that any man hath seen the Father, save he who is with the Father, he hath seen the Father (John 6:46).

From these passages it may be known what is meant by the Lord from eternity.

[3] The reason why it pleased the Lord to be born a man, was that He might put on the Human actually, and make it Divine, in order to save the human race. Know therefore that the Lord is Jehovah Himself or the Father in a human form, which also the Lord Himself teaches in John:

I and the Father are one (John 10:30).

Jesus said, From henceforth ye have known and have seen the Father; He that hath seen Me hath seen the Father. Believe Me that I am in the Father, and the Father in Me (John 14:7, 9, 11).

All things that are Mine are Thine, and all Thine are Mine (John 17:10).

[4] This great mystery is stated in John in these words:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All thing were made by Him; and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father. No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:1-3, 14, 18);

“the Word” denotes the Divine truth which has been revealed to men; and because this could not be revealed except by Jehovah as a Man, that is, except by Jehovah in a human form, thus by the Lord, therefore it is said, “in the beginning was the Word, and the Word was with God, and God was the Word.” It is known in the church that by “the Word” is meant the Lord, because this is plainly said: “the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father.” That the Divine truth could not be revealed to men except by Jehovah in a human form, is also clearly stated: “no man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath set Him forth.”

[5] From all this it is evident that the Lord from eternity was Jehovah, or the Father, in a human form; but not yet in the flesh, for an angel has no “flesh.” And because Jehovah or the Father willed to put on the whole human, for the salvation of the human race, therefore He took on the flesh also. Wherefore it is said “God was the Word, and the Word was made flesh.” And in Luke:

Behold My hands and My feet, that it is I Myself; handle Me and see; for a spirit hath not flesh and bones, as ye see Me have (Luke 24:39);

by these words the Lord taught that He was no longer Jehovah under the form of an angel; but that He was Jehovah Man, which is also meant by these words of the Lord:

I came out from the Father, and am come into the world; again I leave the world, and go unto the Father (John 16:28).

(That the Lord when in the world made His Human Divine, see n. 1616, 1725, 1813, 1921, 2025, 2026, 2033, 2034, 2083, 2523, 2751, 2798, 3038, 3043, 3212, 3241, 3318, 3637, 3737, 4065, 4180, 4211, 4237, 4286, 4585, 4687, 4692, 4724, 4738, 4766, 5005, 5045, 5078, 5110, 5256, 6373, 6700, 6716, 6849, 6864, 6872, 7014, 7211, 7499, 8547, 8864, 8865, 8878; also that He expelled all the human that was from the mother, until at last He was not the son of Mary, n. 2159, 2649, 2776, 4963, 5157; see especially n. 3704, 4727, 9303, 9306, and what has been shown about these things in the passages cited in n. 9194, 9199)