7166. Why is this that Thou hast sent me? That this signifies when yet the law proceeding from the Divine seems to say otherwise, is evident from the signification of “why is this?” as being why is it so when it is said otherwise; from the representation of Moses, who says these things of himself, as being the law from the Divine (of which just above, see n. 7164); and from the signification of “being sent,” as being to proceed (n. 4710, 6831). Hence by “Why is this that Thou hast sent me?” is signified that the law proceeding from the Divine seems to say otherwise. As this is said by him who complains of infestation by falsities, it appears as if the law from the Divine said otherwise, and therefore it is said that it seems to say otherwise, when yet it does not say otherwise. For the law from the Divine is the law of order, and the law of order concerning those who are in a state of infestations from falsities is that they must be infested even to despair, and unless they are infested to despair, the uttermost of the use of the infestation is lacking. That temptation is increased even to despair is very evident from the Lord’s temptation in Gethsemane (Matthew 26:38-39; Mark 14:33-36; Luke 22:44), and also afterward upon the cross (Matthew 27:46), in that it was carried even to a state of despair; and the temptation of the Lord is a pattern of the temptation of the faithful; wherefore the Lord says that whosoever would follow Him must take up his cross (Matthew 10:38; 16:24); for the glorification of the Lord is a pattern of the regeneration of man (n. 3138, 3212, 3296, 3490, 4402, 5688), and regeneration is effected chiefly by means of temptation.

3212. And Isaac was comforted after his mother. That this signifies a new state, is evident from the signification of “receiving comfort,” as being a new state; for a state of consolation is new; and that it succeeded to the foregoing is signified by “after his mother.” This new state is the state of glorification of the rational; as before in respect to good, so now in respect to truth. The rational was glorified when it was made Divine in respect to both.

[2] That the Lord as to the human was made new, that is, glorified (or what is the same, was made Divine), no one can possibly conceive (thus neither believe) who is in worldly and corporeal loves; for he is altogether ignorant what the spiritual and celestial is, nor indeed is he willing to know. But he who is not in worldly and corporeal loves, is capable of perceiving this, for he believes that the Lord is one with the Father, and that from Him proceeds all that is holy; consequently that He is Divine even as to the Human; and whoever believes, perceives in his own way.

[3] The state of the Lord’s glorification may in some manner be conceived from the state of the regeneration of man, for the regeneration of man is an image of the glorification of the the Lord, (n. 3043, 3138). When man is being regenerated, he is then becoming altogether another, and is being made new; therefore also when he has been regenerated, he is called “born again,” and “created anew.” Then, although he has a similar face and a similar speech, yet his mind is not similar; his mind, when he is regenerate, is open toward heaven, and there dwells therein love to the Lord and charity toward his neighbor, together with faith. It is the mind that makes a man another, and a new man. This change of state cannot be perceived in the body of man, but in his spirit, the body being merely the covering of his spirit; and when it is put off, then his spirit appears, and this (provided he has been regenerated) in altogether another form, for it then has the form of love and charity in beauty inexpressible (n. 553), instead of its pristine form, which was that of hatred and cruelty with a deformity also inexpressible. This shows what a regenerate person is, or one who is born again, or created anew; namely, that he is altogether another, and is a new man.

[4] From this image it may in some measure be conceived what the glorification of the Lord is. He was not regenerated as a man is; but became Divine, and this from the very Divine Love itself, for He was made the Divine Love itself. What his form then was, was made apparent to Peter, James, and John when it was given them to see Him, not with the eyes of the body but with the eyes of the spirit, namely-that His countenance shone like the sun (Matthew 17:2); and that this was His Divine Human is evident from the voice which then came out of the cloud, saying, “This is my beloved Son” (verse 5). That the “Son” is the Divine Human, may be seen above (n. 2628).