409# “和一切奴仆、一切自由人”表示属世人和属灵人。这从“奴仆”和“自由人”的含义清楚可知：“奴仆(或仆人)”是指属世人(对此，我们很快就会谈到)；“自由人”是指属灵人。“自由人”表示属灵人，“奴仆”表示属世人，是因为属灵人被主从天堂引领，被主引领是自由；而属世人则服从和服务属灵人，因为它执行属灵人所意愿和思考的。圣言中的许多经文提到“奴仆(或仆人)”；人若不知道在这些经文中，“奴仆(或仆人)”表示服务和实现那些属灵人所意愿和思考的事之物，可能会以为那里的“奴仆(或仆人)”是指一个处于奴役的人，因而可能会按平常意义来理解它；但从接下来所引用的圣言经文明显看出，它表示进行服务和实现之物。当圣言在这层意义上提到“仆人”时，它表示属世人，属世人就是这层意义上的“仆人”，如同身体是其灵魂的仆人一样。“仆人”因表示进行服务和实现之物，所以不仅论及相对于属灵人的属世人，还论及为他人履行服务的世人和执行神命令的天使，甚至论及当主在世时，在其神性人身方面的主自己；它也论及来自良善的真理，因为良善通过真理行动，并产生结果，真理为良善所意愿和热爱的良善履行服务，等等。此外，“仆人”论及服从和实现方面的属世人，尽管对重生之人来说，属世人同样是自由和属灵的，因为它们像主因和工具因那样行如一体；然而，属世人相对于属灵人被称为“奴仆(或仆人)”，是因为如前所述，属世人在产生结果中服务属灵人。但对那些属灵人关闭，只有属世人打开的人来说，整个人就是一般意义上的一个仆人，尽管表面上看，它像一个自由人。因为外层属世人屈从于内层所意愿和思考的邪恶和虚假，从而被地狱引领，被地狱引领就是完全做一个仆人；死后，这样一个人也完全变成地狱中的一个仆人和卑鄙的奴隶；因为死后，每个人生命的快乐都会变成相对应的事物，邪恶的快乐变成奴役，变成可怕可恶的事物(可参看《天堂与地狱》，485–490节)。圣言也在这层意义上提到“仆人”；但在此主要说明，其中的“仆人”表示进行服务和实现之物，并且这是在各个方面上的。
409b. “仆人”表示进行服务和实现之物，这一点从以下考虑很明显地看出来：在其神性人身方面的主被称为“仆人”和“事奉者或用人”(minister)，如以下经文。以赛亚书：
看哪，我的仆人，我所倚靠、所拣选、灵魂所喜悦的；我已将我的灵赐给祂；祂必向列族提出公理。除了我的仆人，谁是眼瞎的？谁耳聋像我所差遣的使者？谁眼瞎像完全人，眼瞎像我的仆人呢？(以赛亚书42:1, 19)
这些话论及主，这一整章都论述主；此处其神性人身方面的主被称为“仆人”，因为祂通过行祂父的意愿或旨意来服侍父，如祂经常所宣称的；这意味着祂将灵界的一切事物都恢复了秩序，同时教导世人通往天堂的道路。因此，“我的仆人，我所倚靠、所拣选、灵魂所喜悦的”表示神性人身。这人身凭神性真理(它通过神性真理产生结果或说实现这些事)被称为“仆人”，凭神性良善被称为“选民或被拣选的”。“我已将我的灵赐给祂；祂必向列族提出公理”表示主通过属于祂的神性真理产生结果，或实现一切事；“耶和华的灵”表示神性真理，“向列族提出公理”表示教导。主之所以被称为“眼瞎”和“耳聋”，是因为祂好像没有看见和察觉世人的罪；事实上，祂温柔地引领世人，把他们弯过来，不破碎他们，把他们从邪恶中引离，并引向良善；因此，祂不会像看见和察觉了那样指责和惩罚；这由“除了我的仆人，谁是眼瞎的？谁耳聋像我的使者”来表示。祂因神性真理而被称为“眼瞎”，因而被称为“仆人”，因神性良善而被称为“耳聋”，因而被称为“使者”；因为“眼瞎”与理解力，由此与感知有关，“耳聋”与感知，由此与意愿有关；故此处意思是说，祂仿佛没有看见，尽管祂拥有神性真理，凭神性真理明白一切事，祂也仿佛没有照着祂所感知到的去意愿，尽管祂拥有神性良善，凭神性良善能实现一切事。
同一先知书：
祂必看见自己灵魂的劳苦，便满足；我的义仆必因祂的知识使许多人称义，祂要担当他们的罪孽。(以赛亚书53:11)
这些话也论及主，很明显，这一整章都论述主，事实上论述祂的神性人身。“自己灵魂的劳苦，祂要担当他们的罪孽”表示祂与地狱的争战，以及祂对它们的征服；“担当他们的罪孽”并非表示祂将它们转到自己身上，而是表示祂允许来自地狱的邪恶进入祂自己，好可以征服它们；因此，这就是“担当罪孽”所表示的。“我的义仆必因祂的知识使许多人称义”表示随之而来的对那些处于属灵真理，也就是仁之信的人的拯救；“知识”表示神性真理，因而表示神性智慧和聪明，“许多人”表示所有接受的人；因为在圣言中，“许多”论及真理，而“大”论及良善；因此，“许多人”表示所有处于来自主的源于良善的真理之人。经上说“祂必使这些人称义”，是因为“称义”表示从神性良善拯救，祂因神性良善也被称为“义”。由于主藉着祂的神性人身完成并实现这些事，所以祂被称为“耶和华的仆人”；这清楚表明，耶和华称祂的神性人身为“祂的仆人”，是由于这人身进行服侍和实现。
又：
看哪，我的仆人必行事谨慎，必被高举上升，且成为至高。(以赛亚书52:13)
这些话也论及主，祂的神性人身被称为“仆人”，原因与刚才所提到的一样；“祂必被高举上升，且成为至高”表示祂的神性人身的荣耀。又：
你们是我的见证，我所拣选的仆人；为叫你们知道且相信我。(以赛亚书43:10)
此处“仆人”也表示其神性人身方面的主。主自己因服侍而称自己为“事奉人”的，这一点清楚可见于福音书：
你们中间谁愿为大，就必作你们的用人；谁愿为首，就必作你们的仆人，正如人子来，不是要受事奉，乃是要事奉人。(马太福音20:25–28; 马可福音10:42–44; 路加福音22:27)
这一点可参看《天堂与地狱》(218节)一书的解释。路加福音：
主人来了，发现仆人警醒，他们就有福了；我实在告诉你们，主人自己束上腰带，叫他们坐下来吃饭，进前来事奉他们。(路加福音12:37)
409c. 由于在圣言中，“大卫”表示神性真理方面的主，而神性真理进行服务，所以大卫在表示主的地方，处处都被称为“仆人”，如以西结书：
我耶和华必作他们的神，我的仆人大卫必在他们中间作首领。(以西结书34:24)
同一先知书：
我的仆人大卫必作王管理他们，他们众人只有一个牧人。(以西结书37:24)
这些话论及大卫时代之后的大卫，他永远不能再次在他们中间被兴起作首领，或作王管理他们。
为了我自己的缘故，又为了我仆人大卫的缘故，我必保护这城，拯救这城。(以赛亚书37:35)
诗篇：
我与我所拣选的人立了约，向我的仆人大卫起了誓，我要建立你的种，直到永远。我寻得我的仆人大卫，用我的圣油膏立他。(诗篇89:3–4, 20)
这一整章诗篇都论述了主，祂在此由“大卫”来表示。又：
祂拣选了祂的仆人大卫；从羊圈中将他取出，叫他不再跟从那些喂乳的母羊，为要牧养自己的百姓雅各和自己的产业以色列；于是，他以纯正的心牧养他们，用明智的手引导他们。(诗篇78:70–72；以及别处)
在圣言中，“大卫”表示神性真理方面的主，对此，可参看前文(AE 205节)，以及那里所引用的经文。在圣言中“以色列”表示主的地方，主也被称为“仆人”。如以赛亚书：
以色列啊，你是我的仆人，我必因你得荣耀。你要作我的仆人，使雅各众支派复兴，使以色列中得保全的归回尚为小事；我还要使你作列族的光，叫你作我的救恩，直到地极。(以赛亚书49:3, 6)
“以色列”在至高意义上表示主(参看《属天的奥秘》，4286节)；“以色列的石头”表示神性真理方面的主(AC 6426节)。
由于在圣言中，神性真理方面的主因服侍而被称为“仆人”，所以那些处于来自主的神性真理，并由此为他人服务的人在圣言中被称为“仆人”，如这些经文中的先知。耶利米书：
耶和华差遣祂的众仆人先知到你们这里来。(耶利米书25:4)
阿摩司书：
祂将祂的奥秘启示祂的仆人先知。(阿摩司书3:7)
但以理书：
祂经祂仆人先知的手将祂的律法摆在我们面前。(但以理书9:10)
因此，摩西也被称为耶和华的仆人(玛拉基书4:4)。
以赛亚在他的预言(以赛亚书20:3; 50:10或52:13)中也被称为仆人。因为在圣言中，“先知”表示神性真理的教义，因而表示教义方面的神性真理(参看《属天的奥秘》，2534, 7269节)。因此，在以下经文中，大卫再次称自己为“耶和华的仆人”：
我要以你的律例为乐，我不忘记你的话。求你厚待你的仆人。你仆人却思想你的律例。耶和华啊，你向来是照你的话善待仆人。求你照你的怜悯待你的仆人，将你的律例教导我。我是你的仆人，求你赐我悟性，得以认识你的法度。求你使你的脸向仆人发光，又将你的律例教导我。我走迷了路如同失丧的羊，求你寻找你的仆人。(诗篇119:16–17, 23, 65, 124–125, 135, 176)
又：
求你保住我的灵魂，因我是神圣的；求你拯救我这倚靠你的仆人。求你使你仆人的灵魂喜乐；因为主啊，我向你举起我的灵魂。求你将力量赐给你的仆人，拯救你婢女的儿子。(诗篇86:2, 4, 16; 别处，如诗篇27:9; 31:16; 35:27; 116:16; 路加福音1:69)
由于在前面所引用的经文中，“大卫”表示神性真理方面的主，因而“大卫”和众先知一样，表示神性真理，所以在这些经文中，“仆人”在灵义上也表示进行服务之物。人若不知道圣言的灵义，可能会以为不仅大卫，而且圣言所提到的其他人也称自己是仆人，因为所有人都是神的仆人；然而，凡圣言提到“仆人”的地方，在灵义上所表示的都是进行服务和实现之物。因此，巴比伦王尼布甲尼撒也被称为耶和华的仆人(耶利米书25:9; 43:10)。但圣言中的“仆人”和“诸仆人”尤表那些接受神性真理并教导它的人，因为神性真理进行服务，神性良善通过它产生结果。因此，经上经常一起提及“仆人”和“选民或拣选的”，“仆人”表示那些接受神性真理并教导的人，“选民或拣选的”表示那些接受神性良善并引领的人，如在以赛亚书：
我必从雅各中领出种，从犹大中领出那要继承我众山的；我的选民要继承它，我的仆人要在那里居住。(以赛亚书65:9)
同一先知书：
惟你以色列，和雅各，我所拣选的，是我的仆人。(以赛亚书41:8)
又：
我的仆人雅各，我所拣选的以色列啊，你当听。我的仆人雅各，我所拣选的耶书仑哪，不要害怕！(以赛亚书44:1–2)
那些处于仁爱生活的人被称为“选民或拣选的”(可参看《属天的奥秘》，3755e, 3900节)。
409d. 由于在圣言中，“仆人”论及进行服务和实现之物，因而论及那些服务和实现或产生结果的人，所以属世人被称为“仆人”，因它服务属灵人，以实现属灵人所意愿的；因此，属灵人也被称为“自由人”和“主人”。这也由路加福音中的“仆人”和“主人”来表示：
一个仆人不能服侍两个主人；他不是恨这个爱那个，就是重这个轻那个。你们不能又侍奉神，又侍奉玛门。(路加福音16:13)
不要把这仆人理解为世上的仆人，因为世上的仆人能侍奉两个主人，然而却不恨恶并轻视其中的某个主人；这仆人要理解为灵义上的仆人，这些仆人是指那些渴望同等地爱主和自己，或同等地爱天堂和世界的人。他们就像那些想一只眼向上看，一只眼向下看，也就是一只眼仰望天堂，一只眼俯视地狱，从而悬在这两者之间的人；然而，这些爱中必有一种爱超过另一种爱；哪里有这种情况，当进行反对时，反对之物必被恨恶和轻视。因为对自我和世界的爱是对主之爱和对邻之爱的对立面。因此，那些处于天堂之爱的人宁愿死，或丧失世上的荣誉和财富，也不愿被它们引离主和天堂；他们视后者为全部，因为后者是永恒的，而前者相对来说如同虚无，它会随着世上的生命而终结。然而，另一方面，那些爱自己和世界胜过一切的人视主和天堂相对来说无足轻重，甚至否认他们；只要他们看到他们反对自我和世界，就恨恶他们；这一点在来世所有这样的人身上是显而易见的。对那些爱主和天堂胜过一切的人来说，内在人或属灵人是打开的，外在人或属世人则为它服务；那时后者是仆人，因为它进行服务，前者是主人，因为它行使它的意愿；但对那些爱自己和世界胜过一切的人来说，内在人或属灵人是关闭的，外在人或属世人是打开的；当后者打开，前者关闭时，这人就爱一个主人，即自己和世界，恨恶另一个主人，即主和天堂。对此，我能从经历作见证；因为所有为自己和世界而活，没有如所应当的那样为神和天堂而活的人在来世都恨恶主，迫害那些属于主的人，无论他们在世上曾如何谈论天堂，也谈论主。由此可见，侍奉两个主人是如何不可能。主的这些话必须属灵地来理解，这一点从主自己的话清楚看出来，因为祂说：“你们不能又侍奉神，又侍奉玛门。”
马太福音：
徒弟不能胜过师傅，仆人不能高过主人。徒弟能如他的师傅一样，仆人能如他的主人一样，也就够了。(马太福音10:24–25)
这些话在最普遍的意义上表示人一定不可使自己与主同等，对他来说，他从主拥有他所拥有的一切，然后徒弟如同师傅，仆人如同主人就足够了，因为那时，主在他里面，使他意愿良善并思考真理。“徒弟”这个词用来论及良善，“仆人”用来论及真理。在具体意义上，即对主所引领的每个人来说也一样；与他同在的外在人或属世人就是徒弟和仆人，内在和属灵人是师傅和主人。当外在人或属世人通过服从和实行而为内在人或属灵人服务时，它也就“如同师傅、如同主人”了，因为它们行如一体，如同论到主因和工具因说，它们作为一个原因行动一样。这种具体意义与最普遍的意义相吻合之处在于，当属灵人和属世人行如一体时，是主自己在行动，因为属灵人凭自己什么也做不了，它所做的唯独来自主；事实上，属灵人打开到何等程度(因为这属灵人向天堂敞开)，人就在何等程度上不从自己，而是从主行动；这属灵人就是严格意义上的属灵人。
约翰福音：
你们必晓得真理，真理会使你们自由。犹太人回答说，我们是亚伯拉罕的种，从未给任何人做过奴仆；耶稣回答他们说，我实实在在地告诉你们，凡犯罪的都是罪的奴仆。奴仆不能永远住在家里，儿子才永远住在家里。所以，儿子若使你们自由，你们就真自由了。(约翰福音8:32–36)
这些话表示被主引领就是自由，被地狱引领就是奴役；“使人自由的真理”是指来自主的神性真理；在教义和生活上接受这神性真理的人是自由的，因为他变得属灵，并被主引领；故经上还补充说“儿子才永远住在家里；儿子若使你们自由，你们就真自由了”，“儿子”表示主，也表示真理(参看AE 63, 151, 166节)，“住在家里”表示住在天堂里。这些话，即“凡犯罪的都是罪的奴仆”则教导了被地狱引领就是奴役；“罪”就是地狱，因为它来自地狱。
主也在约翰福音中教导，在教义和生活上从主接受神性真理就是自由：
你们若行我所吩咐你们的，就是我的朋友了。我不再称你们为仆人，因为仆人不知道主人所作的事；我宁愿称你们为朋友，因为我从我父所听见的一切都已经让你们知道了。不是你们拣选了我，而是我拣选了你们，并且分派你们去结果子，叫你们的果子常存。(约翰福音15:14–16)
“朋友”在此表示自由，因为“朋友”在此与“仆人”形成对比。“你们若行我所吩咐你们的，我不再称你们为仆人，而是称为朋友”，以及“我从我父所听见的一切都已经让你们知道了，叫你们去结果子，使你们的果子常存”这些话教导了，那些在教义和生活上从主接受神性真理的人不是“仆人”，而是“朋友”，或自由人；“吩咐”和“叫人知道”属于教义，“结果子”属于生活。因此，“不是你们拣选了我，而是我拣选了你们，并且分派你们”教导了这些来自主。第七年和禧年出去的希伯来奴仆(出埃及记21:2–3; 利未记25:39–41; 申命记15:12等; 耶利米书34:9等论述了他们；关于这些人，可参看《属天的奥秘》，8973–9005节)代表了几乎相同的事。从目前为止所阐述的可以看出，那些服务和执行的人在圣言中被称为“仆人”，故“仆人”表示属世人，因为这属世人通过执行它的属灵人所意愿和思考的而服务属灵人；那些出于对真理和良善的爱行动，因而从主行动的人也被称为“自由人”，对真理和良善的爱来自主。此外，在圣言中，“仆人”还表示那些被自我和世界引领，因而被邪恶和虚假引领，随之被属世人引领，却未同时被属灵人引领的人。关于这些仆人，主若愿意，可在别处予以解释。
409. And every bondman, and every freeman. That this signifies the natural man and the spiritual man, is plain from the signification of bondservant, as denoting the natural man, concerning which we shall speak presently; and from the signification of a freeman, as denoting the spiritual man. The reason why the spiritual man is meant by a freeman, and the natural man by a bondservant, is, that the spiritual man is led by the Lord out of heaven, and to be led by the Lord is freedom, and the natural man obeys and serves it, for it executes what the spiritual man wills and thinks. Bondservant is mentioned in many passages in the Word, and he who does not know that by bondservant therein is meant what is subservient to, and effective of, those things that the spiritual man wills and thinks, may suppose that by a bondservant there is meant one who is in servitude, thus according to the common acceptation of bondservant; but that it is subserving and effecting which is meant, will be evident from the passages in the Word which shall presently be adduced. When servant is mentioned in the Word in this sense, then the natural man, which is meant, is no otherwise a servant than the body is the servant to its soul. And because subserving and effecting are meant by a servant, therefore also servant is not only said of the natural man respectively to the spiritual, but also of men who perform service for others, and of angels who execute God's commands, indeed of the Lord Himself, as to His Divine Human when He was in the world; it is also used of truths from good, because good acts and effects by means of truths, and because truths perform the service to good which [good] wills, and which it loves, and so forth. Moreover, servant is said of the natural man from obedience and effect, although with the regenerate the natural man is equally free and spiritual, since they act as one, like principal and instrumental; but nevertheless the natural man, with respect to the spiritual, is called a servant, because, as stated, the natural man serves the spiritual for effecting. But with those in whom the spiritual man is closed and only the natural man open, the whole man is a servant in a general sense, although, as to appearance, he is as it were free. For the outer natural man is subservient to the evils and falsities which the inner wills and thinks, for thus he is led by hell, and to be led by hell is to be altogether a servant; and such a man also becomes altogether a servant and vile slave in hell after death, for after death, the delights of every one's life are changed into corresponding [things], and the delights of evil into bondage and hideous things (as may be seen in the work concerning Heaven and Hell 485-490). In this sense also servant is mentioned in the Word; but here it shall principally be shown, that by servant therein is meant what subserves and effects, and this in every respect.
[2] That by servant is meant what subserves and effects, is plainly evident from this consideration, that the Lord as to His Divine Human is called servant and minister, as in the following passages.
In Isaiah
"Behold my servant, on whom I recline; mine elect, in whom my soul is well pleased; I have put my spirit upon him; [he shall bring forth judgment to the nations]. Who is blind, but my servant? or deaf as my angel that I send? who is blind as he that is perfect, and blind as the servant of Jehovah?" (42:1, 19).
These words [are spoken] of the Lord, who is treated of in the whole of that chapter, and the Lord is there called a Servant as to Divine Human, because He served His Father by doing His will, as He frequently declares, by which is meant that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. It is, therefore, the Divine Human which is meant by, "My servant on whom I recline, and by, mine elect, in whom my soul is well pleased." It is called a servant from the Divine truth, by means of which it accomplished [those things], and Elect from Divine good. That He had Divine truth by means of which He effected [all things], is meant by, "I have put my spirit upon him, he shall bring forth judgment to the nations." The spirit of Jehovah is the Divine truth, and to bring forth judgment to the nations denotes to instruct. The reason why He is called blind and deaf, is, that the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking them, thus withdrawing them from evils, and leading them to good; therefore neither does He chastise and punish, as if He saw and perceived. This is meant by, "who is blind, but my servant? or deaf as my angel?" He is called blind and hence a servant from the Divine truth, and deaf and hence an angel from the Divine good; for blindness has reference to the understanding and the perception thence, and deafness to perception and the will thence; therefore here that He is as if He did not see, although He possesses the Divine truth from which He understands all things, and as if He did not will according to what He perceives, although He has the Divine good, from which He is able [to effect] all things.
[3] In the same:
"He shall see of the labour of his soul, he shall be satisfied; by his knowledge my just servant shall justify many; therefore he hath borne their iniquities" (53:11).
These things are also spoken concerning the Lord, who is manifestly treated of in the whole chapter, and indeed concerning His Divine Human. His combats with the hells and His subjugation of them are signified by the labour of His soul, and by, "He hath borne their iniquities," by bearing their iniquities is not meant that He transferred them unto Himself, but that He admitted into Himself the evils which are from the hells, that He might subdue them; this therefore is meant by bearing iniquities. The consequent salvation of those who are in spiritual faith, which is [the faith] of charity, is meant by, "by his knowledge my just servant hath justified many"; knowledge signifying Divine truth, and Divine wisdom and intelligence thence; and many signifying all those who receive; for many, in the Word, is said of truths, but great of good, hence many denote all those who are in truths from good from the Lord. It is said that He hath justified them, because to justify signifies to save from the Divine good, whence also He is called just; because [the Lord] performed and carried out those things from His Divine Human, He is called the Servant of Jehovah; hence it is clear that Jehovah calls His Divine Human His servant, from its subserving and effecting.
[4] In the same:
Behold my servant shall act prudently, he shall be extolled and exalted, and shall be greatly praised" (52:13).
These also [are spoken of] the Lord, whose Divine Human is called a servant, for the same reason as was mentioned just above; the glorification of His Human is meant by, He shall be extolled, exalted, and shall be greatly praised.
In the same:
"Ye are my witnesses, and my servant whom I have chosen; that ye may know and believe me" (43:10).
By servant, here, is also meant the Lord as to His Divine Human. That the Lord Himself calls Himself a minister from His serving, is evident in the Evangelists:
"Whosoever will be great among you, let him be your minister; and whosoever will be first, let him be your servant, even as the Son of Man came not that he might be ministered unto, but that he might minister" (Matthew 20:25-28; Mark 10:42-44; Luke 22:27).
This may be seen explained in the work concerning 12:37).
[5] Because by David in the Word is meant the Lord as to Divine truth, and Divine truth serves, therefore David, where the Lord also is meant by him, is everywhere called a servant; as in Ezekiel:
"I Jehovah will be their God, and my servant David a prince in the midst of them" (Arcana Coelestia 4826; and that the Stone of Israel denotes the Lord as to Divine truth, n. 6426, there.
[6] Because the Lord as to Divine truth from its serving, is, in the Word, called a servant, therefore they are called servants there who are in Divine truth from the Lord, and thereby serve others, as the prophets in these passages.
In Jeremiah:
"Jehovah hath sent unto you all his servants the prophets" (25:4).
In Amos:
"He hath revealed his secret unto his servants the prophets" (3:7).
In Daniel:
"He hath set [his laws] before us by the hand of his servants the prophets" (9:10).
Hence also Moses is called,
"The servant of Jehovah" (Mal. 4:4).
And also Isaiah in his prophecy (20:3, 52:13). For by the prophets is signified the doctrine of Divine truth, thus the Divine truth as to doctrine (see n. Psalms 119:16, 23, 65, 124, 125, 135, 176).
In the same:
"Guard my soul; for I am holy; save thy servant, for I trust in Thee. Rejoice the soul of thy servant; for unto thee, O Lord, do I lift up my soul. Give strength unto thy servant, and save the son of thy handmaid" (Psalms 86:2, 4, 16; besides elsewhere, as Psalms 27:9; 31:16; 35:27; 116:16; Luke 1:69).
Because the Lord as to Divine truth is meant by David in the passages adduced above, and because by David is thence meant the Divine truth, the same as by the prophets, therefore, by servant also in these passages, is meant, in the spiritual sense, what is subservient. He who does not know the spiritual sense of the Word may suppose that not only David, but also others who are spoken of in the Word, called themselves servants, because all are the servants of God, whereas when servants are mentioned in the Word, what is subservient and efficient is meant thereby in the spiritual sense. It is also for this reason that Nebuchadnezzar king of Babylon is called "the servant of Jehovah" (Jeremiah 25:9; 43:10). But specifically by servant and servants, in the Word, are meant those who receive the Divine truth and who teach it, because the Divine truth serves, and Divine good acts by its means. Hence it is that servants and chosen are everywhere mentioned together; servants [denoting] those who receive the Divine truth and teach it, and the chosen those who receive the Divine good and lead [thereto]; as in Isaiah:
"I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains; that my chosen may possess it, and my servants may dwell there" (65:9).
In the same:
"Thou, Israel, art my servant, and Jacob whom I have chosen " (41:8).
In the same:
"Hear, O Jacob, my servant; Israel, whom I have chosen. Fear not, O Jacob, my servant, and thou Jeshurun, Whom I have chosen" (44:1, 2).
That they are called the chosen who are in the life of charity, may be seen, n. 3755 at the end, 3900.
[7] Now since servants in the Word are spoken of from subserving and effecting, consequently, those who serve and effect, hence it is that the natural man is called a servant, for this serves the spiritual to carry out what it wills; and hence also the spiritual man is called a free man, and also a master. This also is meant by servant and master in Luke:
"No servant can serve two masters; for either he will hate the one, and love the other; or else he will esteem the one, and despise the other. Ye cannot serve God and mammon" (16:13).
This is not to be understood of servants in the world, because they can serve two masters, and yet not hate and despise one [of them]; but of servants in the spiritual sense, who are those that desire to love the Lord and themselves equally, also heaven and the world in the same manner. They are like those who wish to look with one eye upwards, and with the other downwards, or with one eye to heaven, and with the other to hell, and so to hang between both; when yet there will be more of one love than of the other; and where this is the case, that which opposes, when it does oppose, will be hated and despised; for the love of self and of the world is opposed to love to the Lord and love towards the neighbour. Hence it is, that those who are in heavenly love would be willing rather to die, and be deprived of honours and wealth in the world, than be withdrawn from the Lord and heaven by their means; for they consider the latter to be everything, because it is eternal, but the former respectively nothing, because it ends with life in the world. On the contrary, however, those who love themselves and the world above all things hold the Lord and heaven in no esteem, indeed they even deny them, and when they see them in opposition to them, they hate; this clearly appears to be the case with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is opened, and the external or natural man serves it; the latter then is a servant because it serves, and the former is a master because it wills; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man open, and when the latter is open, and the former closed, [a man] then loves one master, that is, himself and the world, and hates the other, namely, the Lord and heaven. I can also testify to the same from experience; for all who have lived for themselves and the world, and not, as they ought, for God and heaven, in the other life, hate the Lord, and persecute those who are His, however they may have spoken in the world, of heaven, and also of the Lord; from which it is evident how impossible it is to serve two masters. That those words of the Lord are to be understood spiritually, is evident from the words of the Lord Himself, for He says, "Ye cannot serve God and mammon."
[8] In Matthew:
"The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord" (10:24, 25).
By this, in its universal sense, is meant, that man shall not compare himself to the Lord, and that it is sufficient for him that all that he has, he has from the Lord, and then the disciple is as his Master, and the servant as the Lord, for then the Lord is in him, and causes him to will good, and to think truth; he is called a disciple from good, and a servant from truth. It is the same in a particular sense, namely, with every man who is led by the Lord; the external or natural man with him is a disciple and servant, and the internal and spiritual man is a master and lord. When the external or natural man serves the internal or spiritual by obeying and doing, then it is also as its master and lord, for they act as one, as it is said of the principal and instrumental cause, that they act as one cause. This particular sense coincides with the universal in this, that when the spiritual and natural man act as one, then the Lord Himself acts, for the spiritual man does nothing of itself, but what it does it does solely from the Lord; for in proportion as the spiritual man is opened (for it is opened into heaven), in the same proportion [a man] does not act from himself but from the Lord; this spiritual man is the spiritual man in its proper sense.
[9] In John:
"Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and were never in bondage to any man; how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin is the servant of sin. The servant abideth not in the house for ever; the son abideth ever. If the son therefore maketh you free, ye shall be free indeed" (63, 151, 166; and to abide in the house denotes [to abide] in heaven. That to be led by hell is to be a servant, is taught by these words, "Whosoever committeth sin is the servant of sin." Sin is hell, because from hell.
[10] That to receive the Divine truth from the Lord in doctrine and in life is to be free, the Lord also teaches in John:
"Ye are my friends, if ye do whatsoever I command you. I no longer call you servants; for the servant knoweth not what his Lord doeth; I rather call you friends: for all things that I have heard of my Father, I have made known unto you. Ye have not chosen me, but I have chosen you, and appointed you, and ye should go and bring forth fruit, and that your fruit should remain" (Arcana Coelestia 8973-9005). From what has been so far adduced, it is evident that those are called servants in the Word who serve and execute, and that hence the natural man is meant by a servant, because this serves its spiritual man to carry out what it wills and thinks; also that those are called free, who act from the love of truth and good, thus who act from the Lord, from whom [comes] the love of truth and good. Moreover, by servants in the Word are also meant those who are led by self and the world, and thence by evils and falsities, consequently, who [are led] by the natural man, and not at the same time by the spiritual. But concerning these servants, the Lord willing, it shall be explained elsewhere.
409. And every servant, and every freeman, signifies the natural man and the spiritual man. This is evident from the signification of "servant," as meaning the natural man (of which presently); and from the signification of "freeman," as meaning the spiritual man. The spiritual man is meant by "freeman" and the natural man by "servant" because the spiritual man is led by the Lord from heaven, and to be led by the Lord is freedom; while the natural man obeys and serves the spiritual, for it executes what the spiritual man wills and thinks. "Servant" is mentioned in many passages in the Word; and one who does not know that in these "servant" means what does service and effects the things the spiritual man wills and thinks, might suppose that "servant" there means one who is in servitude, thus he might understand it in its ordinary sense, but it will be plain from the passages in the Word that will presently be cited that it means what does service and effects. When "servant" is mentioned in the Word in this sense, the natural man is meant by it, which is "a servant" in the same sense as the body is a servant to its soul.
As what does service and effects is meant by "servant," so "servant" is predicated not only of the natural man in its relation to the spiritual, but also of men who perform service for others and of the angels who execute God's commands, yea, of the Lord Himself as to His Divine Human when He was in the world; it is also predicated of truths from good, because good acts and produces effects by means of truths, and truths perform the service to good which good wills and loves, and so forth. Moreover, "servant" is predicated of the natural man with regard to obedience and effect, although with the regenerate the natural man is just as free as the spiritual, for they act as one, like principal and instrumental; and yet the natural man, in relation to the spiritual, is called "a servant," because, as was said, the natural man is of service to the spiritual in producing effects. But with those with whom the spiritual man is closed and the natural man only open, the whole man in a general sense is a servant, although in appearance it is like a freeman; for the exterior natural man is subservient to the evils and falsities which the interior wills and thinks, and is thus led by hell, and to be led by hell is to be altogether a servant, and after death such a man also becomes altogether a servant and vile slave in hell; for after death the delights of everyone's life are changed into things that correspond, and the delights of evil are changed into servitude and into loathsome things (See in the work on Heaven and Hell 485-490). In this sense also "servant" is mentioned in the Word. But here it shall be shown especially that "servant" means what is of service and what effects, and this in every respect.
[2] That "servant" means what is of service and effects is plainly evident from this, that the Lord in relation to His Divine Human is called "servant" and "minister," as in the following passages. In Isaiah:
Behold My servant, on whom I lean, My chosen, in whom My soul is well pleased; I have given My spirit upon Him. [He shall bring forth judgment to the nations]. Who is blind but My servant? or deaf as My angel that I send? Who is blind as He that is perfect, and blind as My 1servant? (Isaiah 42:1, 19).
This is said of the Lord, who is treated of in the whole of this chapter, and the Lord in respect to His Divine Human is here called "a servant," because He served his Father by doing His will, as He frequently declares; and this means that He reduced to order all things in the spiritual world, and at the same time taught men the way to heaven. Therefore by "My servant on whom I lean," and by "My chosen, in whom My soul is well pleased," the Divine Human is meant; and this is called "a servant" from the Divine truth by which it produced effects, and "chosen" from the Divine good. That it was by means of the Divine truth which belonged to Him that the Lord produced effects is meant by "I have given My spirit upon Him, He shall bring forth judgment to the nations;" "the spirit of Jehovah" meaning the Divine truth, and "to bring forth judgment to the nations" meaning to instruct. He is called "blind" and "deaf" because the Lord is as if He did not see and perceive the sins of men, for He leads men gently, bending and not breaking, thus leading away from evils, and leading to good; therefore He does not chastise and punish, like one who sees and perceives. This is meant by "who is blind but My servant? or deaf as My angel?" He is called "blind" and hence "a servant" from the Divine truth, and "deaf" and hence "an angel" from the Divine good; for "blindness" has reference to the understanding and thence to the perception, and "deafness" to the perception and thence to the will; it is therefore here meant that He as it were does not see, although He possesses the Divine truth from which He understands all things, and that He does not will according to what He perceives, although He has the Divine good, from which He is able to effect all things.
[3] In the same:
He shall see out of the labor of His soul, He shall be satisfied; by His knowledge My just servant shall justify many, in that He hath borne their iniquities (Isaiah 53:11).
This, too is said of the Lord, of whom the whole chapter evidently treats, and indeed of His Divine Human. His combats with the hells and His subjugation of them are signified by "the labor of His soul," and "He hath borne their iniquities;" "bearing their iniquities" means not that He transferred them unto Himself, but that He admitted into Himself evils from the hells that He might subdue them; this therefore is what is meant by "bearing iniquities." The consequent salvation of those who are in spiritual faith, which is the faith of charity, is meant by the words, "by His knowledge My just servant shall justify many;" "knowledge" signifying Divine truth, and thence Divine wisdom and intelligence, and "many" signifying all who receive; for "many" in the Word is predicated of truths, but "great" of good, therefore "many" means all who are in truths from good from the Lord.
It is said that "He shall justify" these, because "to justify" signifies to save by Divine good, and from Divine good He is also called "just." Because the Lord accomplished and effected these things by His Divine Human, He is called "the servant of Jehovah;" this makes clear that Jehovah calls His Divine Human "His servant," because of its serving and effecting.
[4] In the same:
Behold My servant shall act prudently, He shall be exalted, and lifted up, and made exceeding high (Isaiah 52:13).
This, too is said of the Lord, whose Divine Human is called "a servant," for the same reason as was mentioned just above; the glorification of His Human is meant by "He shall be exalted, and lifted up, and made exceeding high." In the same:
Ye are My witnesses, and My servant whom I have chosen; that ye may know and believe Me (Isaiah 43:10).
Here, too, "servant" means the Lord in respect to His Divine Human. That the Lord Himself calls Himself "a minister" from serving is clear in the Gospels:
Whosoever will become great among you must be your minister, and whosoever will be first must be your servant, as the Son of man came not to be ministered unto but to minister (Matthew 20:25-28; Mark 10:42-44; Luke 22:27).
This may be seen explained in the work on Luke 12:37).
[5] Since "David" in the Word means the Lord in respect to Divine truth, and Divine truth serves, so David also, where the Lord is meant by him, is in many places called "a servant," as in Ezekiel:
I Jehovah will be their God, and My servant David a prince in the midst of them (Ezekiel 34:24).
In the same:
My servant David shall be king over them, that they all may have one shepherd (Ezekiel 37:24).
This was said of David after his times, when he was never again to be raised up to be a prince in the midst of them, or a king over them. In Isaiah:
For I will defend this city to save it for Mine own sake, and for My servant David's sake (Isaiah 37:35).
In David:
I 2have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed. I have found David My servant; with the oil of My holiness have I anointed him (Arcana Coelestia 4286; and that "the Stone of Israel," means the Lord in respect to Divine truth, n. 6426.)
[6] Since the Lord in respect to Divine truth is called in the Word "a servant" from serving, so those who are in Divine truth from the Lord and thereby serve others are there called "servants," as the prophets are in these passages. In Jeremiah:
Jehovah sent unto you all His servants the prophets (Jeremiah 25:4).
In Amos:
He hath revealed His secret unto His servants the prophets (Amos 3:7).
In Daniel:
He hath set [His laws] before us 3by the hand of His servants the prophets (Daniel 9:10).
So too:
Moses is called The servant of Jehovah (Malachi 4:4).
And also Isaiah, in his prophecy (Isaiah 20:3; 50:10).
For "prophets" in the Word signify the doctrine of Divine truth, thus Divine truth in respect to doctrine (See Psalms 119:16-17, 23, 65, 124-125, 135, 176).
In the same:
Keep my soul, for I am holy; save Thy servant, for I trust 4in Thee. Gladden the soul of Thy servant; for unto Thee, O Lord, do I lift up My soul. Give strength unto Thy servant, and save the son of Thy handmaid (Arcana Coelestia 3755), n. 3755 near the end, 3900.)
[7] Now as "servants" have reference in the Word to what is of service and effects, consequently to such as serve and produce effects, therefore the natural man is called "a servant," since this serves the spiritual in effecting what it wills; and for this reason the spiritual man is also called "a freeman" and "master." This, too, is meant by "servant" and "master" in Luke:
No servant can serve two masters; for either he will hate the one and love the other, or else he will prefer the one and despise the other. Ye cannot serve God and mammon (Luke 16:13).
This must be understood as referring, not to servants in the world, for such can serve two masters, and yet not hate and despise one of them, but to servants in a spiritual sense, who are such as desire to love the Lord and themselves equally, or heaven and the world equally. These are like those who wish to look with one eye upwards, and with the other downwards, that is, with one eye to heaven, and with the other to hell, and thus to hang between the two; and yet there must be a predominance of one of these loves over the other; and where there is a predominance, that which opposes will be hated and despised when it offers opposition. For the love of self and of the world is the opposite of love to the Lord and love towards the neighbor. For this reason, those who are in the heavenly love would rather die or be deprived of honors and wealth in the world than be drawn away by them from the Lord and from heaven; for this they regard as the all, because it is eternal, but the former as relatively nothing, because it comes to an end with life in the world. On the other hand, however, those who love themselves and the world above all things, regard the Lord and heaven as relatively of no account, and even deny them, and so far as they see that they are opposed to self and the world they hate them; this becomes clearly manifest with all such in the other life. With those who love the Lord and heaven above all things, the internal or spiritual man is open, and the external or natural man serves it; then the latter is a servant because it serves, and the former is a master because it exercises its will; but with those who love themselves and the world above all things, the internal or spiritual man is closed, and the external or natural man is open; and when the latter is open and the former closed, the man loves the one master, namely, himself and the world, and hates the other, namely, the Lord and heaven. To this I am able to bear witness from experience; for all who have lived for self and the world, and not, as they ought, for God and heaven, in the other life hate the Lord and persecute those who are His, however in the world they may have talked about heaven and also about the Lord. From this it can be seen how impossible it is to serve two masters. That these words of the Lord must be understood spiritually is clear from the Lord's own words; for He says, "Ye cannot serve God and mammon. "
[8] In Matthew:
The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord (Matthew 10:24, 26).
This in the most general sense means that man must not make himself equal to the Lord, and that it is sufficient for him that all that he has he has from the Lord, and then the disciple is as the Teacher, and the servant as the Lord, for then the Lord is in him, and causes him to will good and to think truth. The term "disciple" is used in reference to good and "servant" in reference to truth. It is similar in a particular sense, namely, with each individual who is led by the Lord, the external or natural man with him is "a disciple" and "a servant," and the internal and spiritual man is "a teacher" and "a lord." When the external or natural man serves the internal or spiritual by obeying and carrying into effect, then it also is "as its teacher" and "as its lord," for they act as one, as is said of the principal cause and the instrumental, that they act as one cause. This particular sense coincides with the most general in this, that when the spiritual and natural man act as one, the Lord Himself acts, for the spiritual man does nothing of itself, but what it does comes solely from the Lord; so far, indeed, as the spiritual man has been opened (for this opens into heaven), so far man acts not of himself but from the Lord; this spiritual man is the spiritual man in its proper sense.
[9] In John:
Ye shall know the truth; the truth maketh you free. The Jews answered, We are Abraham's seed, and have never yet been in bondage to any man; how sayest Thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, everyone that committeth sin is a servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son therefore make you free ye shall be free indeed (63, 151, 166), and "to abide in the house" meaning to abide in heaven. That to be led by hell is slavery is taught by these words, "everyone that committeth sin is a servant of sin," "sin" is hell because it is from hell.
[10] That to receive Divine truth from the Lord in doctrine and in life is to, be free the Lord teaches also in John:
Ye are My friends if ye do whatsoever I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth; I rather call you friends, for all things that I have heard from My Father I have made known unto you. Ye have not chosen Me, but I have chosen you and appointed you that ye may go and bring forth fruit, and that your fruit may abide (Arcana Coelestia 8973-9005.)
From what has been thus far set forth it can be seen that those are called "servants" in the Word who serve and bring into effect, and that therefore "servant" means the natural man, because this serves its spiritual man by bringing into effect what it wills and thinks; also that those are called "freemen" who act from the love of truth and good, thus who act from the Lord, from whom is the love of truth and good. Moreover, "servants" in the Word mean also those who are led by self and the world, and thence by evils and falsities, consequently who are led by the natural man and not at the same time by the spiritual. But respecting these servants, the Lord willing, it shall be told elsewhere.
Footnotes:
1. The photolithograph has "My," but Hebrew has "of Jehovah," as also found in AC 2159.
2. The photolithograph has "He hath made," but Hebrew has "I have made," as also in AE 205, 608, 684, 701, etc.
3. The photolithograph has "you;" for Hebrew "us."
4. The photolithograph has "for I trust;" Hebrew "that trusteth."
409. "Et omnis servus et omnis liber." Quod significet hominem naturalem et hominem spiritualem, constat ex significatione "servi", quod sit homo naturalis (de qua sequitur); et ex significatione "liberi", quod sit homo spiritualis. Quod homo spiritualis intelligatur per "liberum", et homo naturalis per "servum", est quia homo spiritualis ducitur e caelo a Domino, et duci a Domino est liberum, ac homo naturalis ei obedit et inservit, praestat enim illa quae spiritualis homo vult et cogitat. In Verbo in pluribus locis dicitur "servus"; et qui non scit quod in illis per "servum" intelligatur inserviens et efficiens illa quae spiritualis homo vult et cogitat, opinari potest quod per "servum" ibi intelligatur servus qui in servitute est, ita secundum communem notionem de servo; sed quod sit inserviens et efficiens qui intelligitur, patebit ex locis in Verbo, quae mox adducentur. Cum "servus" in hoc sensu in Verbo dicitur, tunc homo naturalis, qui per illum intelligitur, non aliter est servus quam sicut corpus est servus suae animae; et quia inserviens ac efficiens intelligitur per "servum", ideo etiam "servus" dicitur non solum de naturali homine respective ad spiritualem, sed etiam de hominibus qui aliis operam praestant, deque angelis qui efficiunt mandata Dei, immo de Ipso Domino quoad Divinum Humanum Ipsius cum fuit in mundo; et quoque dicitur de veris ex bono, quia bonum per vera agit et efficit, ac quia vera praestant operam bono quod vult et quod amat, et sic porro. Praeterea "servus" dicitur de naturali homine ex obedientia et effectu, tametsi homo naturalis apud regeneratum aeque est liber et spiritualis, quoniam unum agunt sicut principale et instrumentale; sed usque naturalis homo respective ad spiritualem vocatur "servus", ex causa, quae dicta est, quod naturalis inserviat spirituali efficiendo: at vero apud illos apud quos spiritualis homo occlusus est, et modo naturalis homo apertus, est totus homo servus in communi sensu, tametsi quoad apparentiam est sicut liber; inservit enim exterior naturalis homo malis et falsis quae interior vult et cogitat, sic enim ducitur ab inferno, et duci ab inferno est prorsus servum, et quoque talis homo fit prorsus servus et vile mancipium in inferno post mortem; post mortem enim jucunda vitae cujusvis vertuntur in correspondentia, et jucunda mali in servitia et in tetra (videatur in opere De Caelo et Inferno 485-490) in hoc sensu etiam nominatur "servus" in Verbo. Sed hic praecipue ostendetur quod per "servum" ibi intelligatur inserviens et efficiens, et hoc in omni respectu.
[2] Quod per "servum" intelligatur inserviens et efficiens, patet manifeste ex eo, quod Dominus quoad Divinum Humanum suum dicatur "Servus" et "Minister", ut in sequentibus his locis:
Apud Esaiam,
"Ecce Servus meus in quem incumbo, Electus meus beneplacitum habet anima mea; dedi Spiritum meum super Illum (, judicium gentibus proferet). ...Quis caecus nisi Servus meus, aut surdus sicut Angelus meus quem mitto? quis caecus sicut consummatus, et caecus sicut Servus 1
haec de Domino, de quo in toto illo capite agitur, et Dominus ibi quoad Divinum Humanum suum vocatur "Servus", quia inservivit Patri suo faciendo voluntatem Ipsius, ut pluries dicit; per quod intelligitur quod redegerit omnia in mundo spirituali in ordinem, et simul docuerit homines viam ad caelum. Est itaque Divinum Humanum quod intelligitur per "Servum meum in quem incumbo", et per "Electum meum in quo beneplacitum habet anima mea." "Servus" dicitur ex Divino Vero per quod effecit, et "Electus" ex Divino Bono. Quod Ipsi fuerit Divinum Verum, per quod effecit, intelligitur per "Dedi Spiritum meum super Illum, judicium gentibus proferet"; "Spiritus Jehovae" est Divinum Verum, et "judicium proferre gentibus" est instruere; quod dicatur "caecus" et "surdus", est quia Dominus est sicut non videat et percipiat peccata hominum; ducit enim homines leniter, nam flectit et non frangit, sic abducendo a malis et ducendo ad bonum; quare nec castigat et punit sicut qui videns est et percipiens; hoc intelligitur per "Quis caecus nisi Servus meus, aut surdus sicut Angelus meus?" "Caecus" dicitur et inde "servus" ex Divino Vero, et "surdus" et inde "Angelus" ex Divino Bono, nam "caecus" se refert ad intellectum et inde perceptionem, ac "surdus" ad perceptionem et inde voluntatem; ibi itaque quod sicut non videat tametsi Ipsi Divinum Verum e quo intelligit omnia, et non secundum quod percipit velit, tametsi Ipsi Divinum Bonum e quo omnia potest.
[3] Apud eundem,
"Ex labore animae suae videbit, saturabitur, per scientiam suam justificabit justus Servus meus multos, eo quod iniquitates eorum Ipse portaverit" (Esaiam 53:11);
haec quoque de Domino, de quo in toto capite manifeste agitur, et quidem de Divino Humano Ipsius: pugnae Ipsius cum infernis et subjugatio eorum significatur per "laborem animae Ipsius", et per quod "iniquitates eorum portaverit"; per "iniquitates eorum portare" non intelligitur quod in Se transtulerit eas, sed quod admiserit in Se mala quae ab infernis ut subjugaret illa; hoc itaque intelligitur per "portare iniquitates": salvatio inde eorum qui in fide spirituali, quae est charitatis, sunt, intelligitur per quod "per scientiam suam justificaverit justus Servus meus multos"; "scientia" significat Divinum Verum, et inde Divinam sapientiam et intelligentiam, et "multi" significant omnes qui recipiunt; nam "multum" in Verbo dicitur de veris, "magnum" autem de bono; inde "multi" sunt omnes qui in veris ex bono ab Ipso sunt: quod hos "justificaverit" dicitur, quia "justificare" significat salvare ex Divino Bono, ex quo etiam dicitur "justus"; quia illa ex Divino Humano suo peregit et effecit, dicitur "Servus Jehovae": inde patet quod Jehovah Divinum Humanum suum vocet "Servum suum" ex inserviendo et efficiendo.
[4] Apud eundem,
"Ecce prudenter aget Servus meus, extolletur et exaltabitur et evehetur valde" (52:13):
etiam haec de Domino, cujus Divinum Humanum vocatur "Servus", ex eadem causa de qua mox supra; glorificatio Humani Ipsius intelligitur per "extolletur, exaltabitur et evehetur valde." Apud eundem,
"Vos testes mei et Servus meus quem elegi, ut sciatis et credatis Mihi" (43:10):
per "Servum" etiam hic intelligitur Dominus quoad Divinum Humanum. Quod Ipse Dominus Se dicat "Ministrum" ex inserviendo patet apud Evangelistas,
"Quisquis voluerit inter vos magnus fieri, esse debebit vester minister, et quisquis... voluerit esse primus, debebit esse vester servus; sicut Filius hominis non venit ut Ipsi ministretur, sed ut ministret" (Matthaeus 20:25-28; Marcus 10:42-44; Luca 22:27);
hoc explicatum videatur in opere De Caelo et Inferno (n. 218): et apud Lucam,
"Beati servi quos Veniens Dominus invenerit vigilantes; amen dico vobis quod cincturus sit Se, et accumbere facturus eos, Ipseque accedens ministraturus illis" (12:36, 37).
[5] Quoniam per "Davidem" in Verbo intelligitur Dominus quoad Divinum Verum, ac Divinum Verum inservit, ideo David, ubi etiam per illum intelligitur Dominus, passim dicitur "Servus"; ut apud Ezechielem,
"Ego Jehovah ero illis in Deum, et Servus meus David princeps in medio eorum" (34:24):
apud eundem,
"Servus meus David erit Rex super illos, ut Pastor unus sit omnibus illis" (37:24):
haec de Davide dicta sunt post illius tempora, qui nusquam resurrecturus erit princeps in medio illorum et rex super illos.
Apud Esaiam,
"Protegam urbem hanc ad servandum eam propter Me et propter Davidem Servum meum" (37:35):
apud Davidem,
" 2
Pepigi foedus Electo meo, juravi Davidi Servo meo, in aeternum usque firmabo semen tuum;... Inveni Davidem Servum meum, oleo sanctitatis meae unxi Eum" (Psalms 89:4, 5, 21 [B.A. 3, 4, 20]):
agitur in toto illo psalmo de Domino, qui per "Davidem" ibi intelligitur.
Apud eundem,
"Elegit Davidem Servum suum, ... a post lactantes adduxit eum ad pascendum Jacobum populum suum, et Israelem hereditatem suam, qui pavit eos in integritate cordis sui, et in rectitudinibus manuum suarum duxit eos" (Psalms 78:70-72):
praeter alibi. Quod Dominus quoad Divinum Verum per "Davidem" in Verbo intelligatur, videatur supra (n. 205), et quoque quod in illis locis. Dominus etiam "Servus" dicitur in Verbo, ubi per "Israelem" intelligitur:
Ut apud Esaiam,
"Servus meus Tu, Israel, in quo gloriosus reddar;... leve est ut sis Mihi Servus ad erigendum tribus Jacobi, et servatos Israelis ad reducendum, sed dedi Te in lucem gentibus, ut sis salus mea ad extremitatem terrae" (49:3, 6).
(Quod Dominus in supremo sensu intelligatur per "Israelem", videatur in Arcanis Caelestibus, n. 4286; et quod" lapis Israelis" sit Dominus quoad Divinum Verum, n. 6426, ibi.)
[6] Quoniam Dominus quoad Divinum Verum ex inserviendo in Verbo dicitur "Servus", ideo illi ibi "servi" dicuntur qui in Divino Vero a Domino sunt ac per id aliis inserviunt, sicut prophetae, in his locis:
Apud Jeremiam.
"Misit Jehovah ad vos omnes servos suos prophetas" 3
)25:4):
apud Amos,
"Revelavit arcanum suum servis suis prophetis" (3:7):
apud Danielem,
"Dedit coram 4
nobis per manum servorum suorum prophetarum" (9:10):
inde quoque
Moses vocatur "Servus Jehovae" (Malachias 3:22 [B.A. 4:4]);
Tum Esaias (apud illum, cap. 5
20:3: cap. 6
significatur doctrina Divini Veri, ita Divinum Verum quoad doctrinam (videatur n. 2534, 7269). Inde quoque David se vocat "servum Jehovae", ut in his apud illum,
"In statutis tuis delector, non obliviscor Verbi tui; (retribue servo tuo.)... Servus tuus meditatur in statutis tuis... Bonum fecisti cum servo tuo, Jehovah, juxta verbum tuum... Fac cum servo tuo juxta misericordiam tuam, et statuta tua doce me. Servus tuus ego, erudi me, ut cognoscam testimonia tua... Facies tuas illumina super servum tuum, et doce me statuta tua... Erravi sicut pecus periens; quaere servum tuum" (Psalm. 119 [16,] 17, 23, 65, 124, 125, 135, 176, 17, 23, 65, 124, 125, 135, 176 7
):
apud eundem,
"Custodi animam meam quia sanctus ego, serva servum tuum... 8
quia confido in Te... laetifica animam servi tui, quia ad Te, Domine, attollo animam meam;... da robur servo tuo, et serva filium ancillae tuae" (Psalms 86:2, 4, 16); (Praeter alibi, ut Psalms 27:9; Psalms 31:17 [B.A. 16); Psalms 35:27; Psalms 116:16; Luc. 1:69 9
).
Quoniam Dominus quoad Divinum Verum in supra allatis locis per "Davidem" intelligitur, et quia inde per "Davidem" intelligitur Divinum Verum, simile quod per "prophetas", ideo per "servum" etiam in his locis in sensu spirituali intelligitur inserviens. Qui non scit sensum spiritualem Verbi, credere potest quod non solum David, sed etiam reliqui de quibus in Verbo, se dixerint "servos" ex causa quia omnes sunt servi Dei; at usque ubi in Verbo nominantur "servi", in spirituali sensu intelliguntur inservientes et efficientes. Ex qua causa etiam
Nebuchadnezar Rex Babelis vocatur "servus Jehovae" (Jeremias 25:9; 43:10).
At in specie per "servum" et "servos" in Verbo intelliguntur illi qui recipiunt Divinum Verum, ac qui docent illud, quoniam Divinum Verum inservit, et per id Divinum Bonum efficit. Inde est quod passim dicantur "servi" et simul "electi"; "servi" qui recipiunt Divinum Verum et docent, ac "electi" qui recipiunt Divinum Bonum et ducunt:
Ut apud Esaiam,
"Producam ex Jacobo semen, et ex Jehudah heredem montium meorum, ut possideant eum electi mei, et servi mei habitent ibi" (65:9):
apud eundem,
"Tu Israel servus meus, et Jacobus quem elegi" (41:8);
apud eundem,
"Audi, Jacob serve mi, Israel quem elegi;... ne time, serve mi Jacob, et Jeschurun quem elegi" ( 10
(Quod "electi" dicantur qui in vita charitatis sunt, videatur n. 3755 fin. , 3900.)
[7] Quia nunc "servi" in Verbo dicuntur ex inserviendo et efficiendo, proinde illi qui inserviunt et efficiunt, inde est quod naturalis homo dicatur "servus", is enim inservit spirituali efficiendo quod vult; et inde quoque spiritualis homo dicitur "liber", ut et "dominus." Hoc quoque intelligitur per "servum" et "dominum" apud Lucam,
"Nullus servus potest duobus dominis servire, aut enim unum odio habebit et alterum amabit, aut unum praeferet et alterum contemnet; non potestis Deo servire et mammonae" (16:13):
hoc non intelligendum est de servis in mundo (quoniam illi possunt servire duobus dominis, et usque non odio habere et contemnere unum), sed de servis in spirituali sensu, qui sunt qui volunt amare Dominum et aeque semet, ac caelum et aeque mundum. Illi sunt sicut qui uno oculo volunt spectare sursum et altero deorsum, seu uno oculo ad caelum et altero ad infernum, et sic pendere inter utrumque; cum tamen praedominium erit amorum, unius prae altero; et ubi praedominium est, ibi odio habetur et contemnitur quod se opponit, et cum se opponit. Nam amor sui et mundi est oppositus amori in Dominum et amori erga proximum: inde est quod qui in amore caelesti sunt, potius velint mori, ac deprivari honoribus et facultatibus in mundo, quam ut per illa abstrahantur a Domino et a caelo, hoc enim considerant ut omne quia est aeternum, at illud ut nihili respective quia finem cum vita in mundo habet: vicissim autem illi qui se et mundum super omnia amant, vilipendunt respective Dominum et caelum, immo etiam negant, et quando oppositum in illis vident odio habent; hoc manifeste apparet apud omnes tales in altera vita.
Apud illos qui Dominum et caelum super omnia amant, est internus seu spiritualis homo apertus, et ei inservit externus seu naturalis homo; hic tunc est servus quia inserviens, et ille est dominus quia volens; at apud illos qui se et mundum super omnia amant, est internus seu spiritualis homo occlusus, et externus seu naturalis homo apertus; et quando hic apertus et ille occlusus est, tunc amat unum dominum, nempe se et mundum, ac odio habet alterum, nempe Dominum et caelum; idem quoque testari possum ab experientia, omnes enim qui sibi et mundo vixerunt, et non, sicut oportet, Deo et caelo, in altera vita Dominum odio habent, et illos qui Ipsius sunt persequuntur, qualitercunque in mundo locuti sunt de caelo et quoque de Domino: ex quibus constare potest quod impossibile sit duobus dominis servire. Quod illa Domini verba spiritualiter intelligenda sint, patet ab Ipsius Domini verbis, nam dicit, "Non potestis Deo servire et mammonae."
[8] Apud Matthaeum,
"Non est discipulus supra magistrum, neque servus supra dominum; sufficiens est discipulo ut sit sicut magister suus, et servo sicut dominus suus" (10:24, 25):
per hoc in universali sensu intelligitur quod homo non aequiparabit se Domino, et quod sufficiat ei quod omne suum ab Ipso habeat; et tunc est discipulus sicut magister, et servus sicut Dominus, nam tunc est Dominus in illo, ac facit eum velle bonum et cogitare verum; "discipulus" dicitur ex bono, et "servus" ex vero. Simile est in sensu Singulari, nempe apud unumquemque hominem, qui ducitur a Domino: externus seu naturalis homo apud illum est "discipulus" et "servus", ac internus et spiritualis homo est "magister" et "dominus"; quando externus seu naturalis homo inservit interno seu spirituali, obediendo et efficiendo, tunc est is etiam "sicut magister" et "sicut dominus", unum enim agunt, sicut dicitur de causa principali et instrumentali quod unam causam agant. Singularis hic sensus coincidit in eo cum universali, quod, cum spiritualis et naturalis homo unum agunt, tunc Ipse Dominus agat; nam spiritualis homo nihil ex se agit, sed quod agit unice agat ex Domino: quantum enim spiritualis homo apertus est (hic enim aperitur in caelum), tantum non agit ex se sed a Domino; hic spiritualis homo est in proprio sensu spiritualis homo.
[9] Apud Johannem,
"Cognoscetis veritatem, veritas vos liberos facit: responderunt" Judaei, "Semen Abrahami sumus, et nemini servi fuimus unquam; quomodo Tu dicis quod liberi fietis? Respondit illis Jesus, Amen amen dico vobis, quod omnis faciens peccatum est servus peccati; servus non manet in domo in perpetuum, filius manet in perpetuum; si ergo Filius vos liberos facit, Vere liberi eritis" (8:32-36):
per haec intelligitur quod liberum sit duci a Domino, et quod servum sit duci ab inferno: per "veritatem", quae liberum facit, intelligitur Divinum Verum quod a Domino; qui enim id recipit doctrina et vita, is liber est, quia spiritualis fit, et ducitur a Domino; quare etiam dicitur quod "filius maneat in domo in perpetuum; si Filius vos liberos facit, vere liberi eritis", per "Filium" intelligitur Dominus, et quoque veritas (videatur supra, n. 63, 151, 166); et "manere in domo" est in caelo: quod duci ab inferno sit servum, docetur per haec verba, "Omnis faciens peccatum servus est peccati"; "peccatum" est infernum quia ab inferno.
[10] Quod recipere Divinum Verum a Domino doctrina et vita sit liber esse, etiam Dominus docet apud Johannem,
"Vos amici mei estis si feceritis quaecumque mando vobis; non amplius vos dico servos, quia servus non scit quid ejus Dominus facit; vos potius dico amicos, quia omnia quae audivi a Patre meo nota feci vobis; non vos elegistis Me, sed Ego elegi vos, et posui vos ut vos abeatis et fructum feratis, et fructus vester maneat" (15:14-16):
per "amicos" hic intelliguntur liberi, quoniam "amici" ibi opponuntur "servis": quod illi non Servi sint sed amici seu liberi qui recipiunt Divinum Verum doctrina et vita a Domino, docetur per haec verba, "Si feceritis quaecunque mando vobis, non amplius vos dico servos sed amicos"; tum per haec, "Omnia quae audivi a Patre meo nota feci vobis, ut vos abeatis et fructum feratis"; "mandare" et "nota facere" est doctrinae, ac "fructum ferre" est vitae; quod haec a Domino, docetur ita, "Non vos elegistis Me, sed Ego elegi vos, et posui vos."
Simile paene per servos Hebraeos, qui anno septimo et anno Jubilaei in libertatem missi sunt, repraesentatum est (De quibus Exodus 21:2, 3; Leviticus 25:39-41; Deuteronomius 15:12, seq.; Jerem. 34:9 11
, seq.).
(Sed de his videatur in Arcanis Caelestibus, n. 8973-9005.) Ex his, quae hactenus allata sunt, constare potest quod "servi" in Verbo dicantur qui inserviunt et efficiunt, et quod inde naturalis homo per "servum" intelligatur, quia is inservit spirituali suo homini efficiendo quod is vult et cogitat; tum quod "liberi" dicantur qui ex amore veri et boni, ita qui a Domino a quo amor veri et boni, agunt. Praeterea per "servos" in Verbo etiam intelliguntur qui a semet et mundo, et inde a malis et falsis, ducuntur, consequenter qui a naturali homine et non simul a spirituali; sed de his servis, alibi, volente Domino, dicetur.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.
11. The editors made a correction or note here.