3441、“并要为我仆人亚伯拉罕的缘故”表示由于主的神性人身。这从“亚伯拉罕”的代表和“我仆人”的含义清楚可知：“亚伯拉罕”是指主的神性，也指祂的神性人身（2833， 2836， 3251节）；“我仆人”当论及主时，是指神性人身。并不是说神性人身是一个仆人，因为这神性人身也是耶和华（1736， 2156， 2329， 2921， 3023， 3035节），而是说“我仆人”表示神性人身，因为主通过这神性人身为人类服务。事实上，一个人正是通过神性人身而得救，因为除非主将人身或人性与神性合一，以便人可以用他的心智仰望并敬拜主的人身或人性，从而靠近神性，否则他决不能得救。人与被称为“父”的神性本身的结合是通过被称为子的神性人身，因而通过主实现的；属灵人将主理解为人身或人性，而属天人则将祂理解为神性本身。由此明显可知为何神性人身被称为“仆人”，即因为它为神性服务，以便人可以接近祂自己，还因为它通过拯救人类而为人类服务。
这就是“我仆人亚伯拉罕”所表示的，如在诗篇：
祂仆人亚伯拉罕的种，祂所拣选雅各的儿子们哪，你们要记念祂所行的奇妙作为和祂的奇事，并祂口中的判语。祂打发祂的仆人摩西和祂所拣选的亚伦。祂记念祂的圣言和祂的仆人亚伯拉罕。（诗篇105:5-6， 26， 42）
此处“祂的仆人亚伯拉罕”表示主的神性人身。“仆人以色列”、“仆人雅各”和“仆人大卫”在至高意义上也表示主的神性人身。“仆人以色列”表示主的神性人身，以赛亚书：
惟你以色列我的仆人，雅各我所拣选的，我朋友亚伯拉罕的种；你是我从地极所抓来的，从地角所召来的，且对你说，你是我的仆人，我拣选了你。（以赛亚书41:8-9）
此处就至高意义而言，“以色列我的仆人”是指属灵教会的内在事物方面的主，“雅各”是指该教会的外在事物方面的主。又：
祂对我说，你是我的仆人以色列，我必因你得荣耀。你作我的仆人，使雅各众支派复兴，使以色列中得保全的归回，尚为小事；我还使你作外邦人的光，叫你使我的救恩直达地极。（以赛亚书49:3， 6）
此处“仆人以色列，我必因你得荣耀”明显代表主的神性人身。显然，祂被称为“仆人”是因为祂所履行的服务，因为经上说“你作我的仆人，使雅各众支派复兴，使以色列中得保全的归回”。
“我的仆人雅各”也表示主的神性人身，这一点明显可见于以下经文，以赛亚书：
我要将暗中的宝物和隐密处的财富赐给你，因我仆人雅各、我所拣选以色列的缘故。（以赛亚书45:3-4）
此处“我仆人雅各、我所拣选以色列”表示主，“我仆人雅各”与教会的外在事物有关，“我所拣选以色列”与教会的内在事物有关。
“我仆人大卫”同样表示主的神性人身，以西结书：
我要从四围聚集以色列人。我的仆人大卫必作他们的王，他们众人只有一个牧人。他们必住在我赐给我仆人雅各的地上。他们和他们的子孙，并子孙的子孙，都永远住在那里。我的仆人大卫必作他们的首领，直到永远。（以西结书37:21， 24-25）
“我的仆人大卫”明显表示主的神性人身（1888节），并凭“王”，即此处的“大卫”所表示的神性真理（1728， 2015， 3009节）而表示主的神性人身。相对于良善，真理本身也是仆人（参看3409节）。正因如此，主在马可福音自称是那服务或服事的：
你们中间，谁要为大，就必作你们的用人；在你们中间，谁要为首，就必作众人的仆人。因为人子来，也不是要受服事，乃是要服事人。（马可福音10:43-45；马太福音20:26-28）
路加福音：
是谁为大？是坐席的呢？是服事人的呢？岂不是坐席的么？然而，我在你们中间如同服事人的。（路加福音22:27）
Potts(1905-1910) 3441
3441. For the sake of Abraham my servant. That this signifies from the Lord's Divine Human is evident from the representation of Abraham, as being the Lord's Divine, and also the Divine Human (n. 2833, 2836, 3251); and from the signification of "my servant," when predicated of the Lord, as being the Divine Human; not that the Divine Human is a servant, because this also is Jehovah (n. 1736, 2156, 2329, 2921, 3023, 3035), but because the Lord by this serves the human race; for by this man is saved, inasmuch as unless the Lord had united the Human to the Divine, so that man might be enabled with his mind to look upon and adore the Human of the Lord and thus have access to the Divine, he could not possibly have been saved. The conjunction of man with the Divine itself which is called the "Father" is through the Divine Human which is called the "Son"; thus through the Lord, by whom the spiritual man understands the Human, but the celestial man the Divine Itself. Hence it is evident why the Divine Human is called a "servant," namely, because it serves the Divine, in order that man may have access thereto, and because it serves mankind for their salvation. [2] This then is what is signified by "Abraham my servant" as also in David:
Remember his marvelous works that He hath done, his wonders and the judgments of His mouth, O ye seed of Abraham His servant, ye sons of Jacob, His chosen ones. He sent Moses His servant, Aaron whom He hath chosen. He remembered the word of His holiness with Abraham His servant (Ps. 105:5-6, 26, 42);
where by "Abraham his servant" is meant the Lord as to the Divine Human. In like manner also the Lord as to the Divine Human is meant in the supreme sense by "Israel his servant," by "Jacob his servant," and by "David his servant"; by Israel his servant, in Isaiah:
Thou Israel my servant, Jacob whom I have chosen, the seed of Abraham My friend; thou whom I have taken hold of from the ends of the earth, and called thee from the wings thereof, and said unto thee, Thou art My servant, I have chosen thee (Isa. 41:8-9);
where "Israel my servant" in the supreme sense is the Lord in respect to the internal things of the spiritual church; and "Jacob" as to the external things of this church. Again:
He said unto me, Thou art My servant Israel, in whom I will be glorified. It is a light thing that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel; and I have given thee for a light of the Gentiles, that thou mayest be My salvation unto the end of the earth (Isa. 49:3, 6);
where "Israel, in whom I will be glorified," manifestly represents the Lord's Divine Human. That he is called "servant" from serving is manifest, for it is said, "that thou shouldest be My servant to raise up the tribes of Jacob, and to bring back the preserved of Israel." [3] That the Lord as to his Divine Human is meant also by "Jacob my servant" is evident in the following passage from Isaiah:
I will give thee the treasures of darkness, and hidden riches of secret places, for Jacob My servant's sake, and Israel My chosen (Isa. 45:3, 4);
where by "Jacob My servant, and Israel My chosen" is meant the Lord, "Jacob My servant" having respect to the external things of the church, and "Israel My chosen" to the internal things of the church. [4] The same is also signified by "David my servant" in Ezekiel:
I will gather the sons of Israel from every side. My servant David shall be king over them; there shall be to them all one shepherd. They shall dwell upon the land which I have given unto Jacob My servant, and they shall dwell therein, they and their sons and their sons' sons even forever; and David My servant shall be their prince forever (Ezek. 37:21, 24-25). "David My servant" plainly denotes the Lord's Divine Human (n. 1888), and this from Divine truth, which is signified by "king," and here by "David" (n. 1728, 2015, 3009). That truth itself also is relatively a servant, may be seen above (n. 3409); and because it is so, the Lord Himself calls Himself one that serveth" or "ministereth," in Mark:
Whosoever would become great among you shall be your minister; and whosoever would be first among you shall be servant of all. For the Son of man also came not to be ministered unto, but to minister (Mark 10:43-45; Matt. 20:26-28). And in Luke:
Which is the greater, he that reclineth at meat, or he that ministereth? Is not he that reclineth at meat? But I am in the midst of you as he that ministereth (Luke 22:27).
Elliott(1983-1999) 3441
3441. 'For the sake of Abraham My servant' means because of the Lord's Divine Human. This is clear from the representation of 'Abraham' as the Lord's Divine, and also His Divine Human, dealt with in 2833, 2836, 3251, and from the meaning of 'My servant', when used in reference to the Lord, as the Divine Human. Not that the Divine Human is a servant, for the Divine Human also is Jehovah, 1736, 2156, 2329, 2921, 3023, 3035, but 'My servant' means the Divine Human because by means of that Divine Human the Lord serves the human race. Indeed it is by means of the Divine Human that a person is saved, for unless the Lord had united the Human to the Divine so that man could with his mind behold and worship the Lord's Human, and in so doing approach the Divine, he could not possibly be saved. The joining of man to the Divine Himself, called the Father, is effected through the Divine Human, called the Son, and so through the Lord, by whom one who is spiritual understands the Human, but one who is celestial understands the Divine Himself.
[2] From these considerations it is evident why the Divine Human is called a servant, namely that it serves the Divine for the purpose of giving man access to Himself, and it serves the human race in their salvation. This then is what is meant by 'Abraham My servant', as also in David, Remember His marvellous acts that He has done, the signs and the judgements of His mouth, O seed of Abraham His servant, O sons of Jacob His chosen ones. He sent Moses His servant, Aaron whom He had chosen. He remembered His Holy word, with Abraham His servant. Ps 105:5, 6, 26, 42.
Here 'Abraham His servant' is used to mean the Lord's Divine Human. In a similar way the Lord's Divine Human is also meant in the highest sense by 'servant Israel', 'servant Jacob', and 'servant David':
SERVANT ISRAEL
In Isaiah,
You, Israel, My servant, Jacob, whom I have chosen, the seed of Abraham My friend, you whom I took from the ends of the earth, and called from the extremitiesa of it, and said to you, You are My servant, I have chosen you. Isa 41:8, 9.
Here, in the highest sense, 'Israel My servant' is the Lord in relation to
the internal aspects of the spiritual Church, and 'Jacob' to the external aspects of that Church. In the same prophet,
He said to me, You are My servant Israel in whom I will be rendered glorious. It is a light thing that You should be a servant to Me to raise up the tribes of Jacob and to bring back the preserved of Israel. And I have given You as a light of the nations, that You may be My salvation right to the ends of the earth. Isa 49:3, 6.
Here 'servant Israel in whom I will be rendered glorious' clearly stands for the Lord's Divine Human. Plainly He is called 'a servant' from the service He performs, for it is said 'that You may be a servant to Me to raise up the tribes of Jacob and to bring back the preserved of Israel'.
[3] SERVANT JACOB
In Isaiah,
I will give you the treasures of darkness and the secret riches of hiding-places for the sake of My servant Jacob, and of Israel My chosen. Isa 45:3, 4.
Here 'servant Jacob' and 'Israel the chosen' are used to mean the Lord - 'servant Jacob' in relation to the external Church, 'Israel the chosen' in relation to the internal Church.
[4] SERVANT DAVID
In Ezekiel,
I will gather the children of Israel from all around. My servant David will be king over them, and they will all have one shepherd. They will dwell in the land which I gave to My servant Jacob. And they will dwell in it, they and their sons, and their sons' sons even for ever. And David My servant will be their pence for ever. Ezek 37:21, 24, 25.
'Servant David' clearly stands for the Lord's Divine Human, 1888, and does so by virtue of Divine Truth which is meant by 'the king', who is David in this case, 1728, 2015, 3009. Also, in relation to good truth itself is the servant, see 3409. This being so the Lord calls Himself one who serves or ministers, in Mark,
Whoever would be great among you must be your minister; and anyone who would be first among you must be the servant of all, even as the Son of Man did not come to be ministered to but to minister. Mark 10:43-45; Matt 20:26-28.
And in Luke,
Who is the greater, one who sits at table or one who ministers? Is it not the one who sits at table? But I am in the midst of you as one who ministers. Luke 22:27.
Latin(1748-1756) 3441
3441. `Propter Abrahamum servum Meum': quod significet ex Divino Humano Domini, constat ex repraesentatione `Abrahami' quod sit Divinum Domini, {1}etiam Divinum Humanum, de qua n. 2833, 2836, 3251; et ex significatione `servi Mei' cum praedicatur de Domino, quod sit Divinum Humanum, non quod Divinum Humanum sit servus, quia Illud est quoque Jehovah, n. 1736, 2156, 2329, 2921, 3023, 3035, sed quia Dominus per Illud inservit generi humano; per Illud enim homo salvatur, nam nisi Dominus univerit (t)Divino Humanum, {2}ut homo Humanum Domini potuisset mente sua intueri ac adorare, et sic ad Divinum accedere, nusquam potuisset salvari; conjunctio hominis cum Ipso Divino quod Pater vocatur, est per Divinum Humanum quod Filius; ita per Dominum, per Quem a spirituali homine intelligitur Humanum, sed a caelesti ipsum Divinum; inde patet cur Divinum Humanum servus dicitur, nempe quod Divino inserviat, ut ad illud accessus sit homini, et {3}quod inserviat generi humano ad salutem illorum; [2] hoc nunc est quod significatur per `Abrahamum servum Meum'; ut quoque apud Davidem, Memorate mirabilia Ipsius quae fecit, prodigia et judicia oris Ipsius, semen Abrahami servi Ipsius, filii Jacobi electi Ipsius: misit Mosen servum Suum, Aharonem quem elegit:...Recordatus est verbi sanctitatis Suae cum Abrahamo servo Suo, Ps. cv [5,] 6, 26, 42;ubi per `Abrahamum servum' intelligitur Dominus quoad Divinum Humanum: similiter etiam Dominus quoad Divinum Humanum in supremo sensu intelligitur per Israelem servum, per Jacobum servum, {4}per Davidem servum: {5}per Israelem servum, apud Esaiam, Tu Israel servus Meus, Jacobus quem elegi, semen Abrahami amici Mei; quem apprehendi a finibus terrae, et ab alis ejus vocavi te, et dixi tibi, Servus Meus tu, elegi te, xli 8, 9;
ubi `Israel servus Meus' in supremo sensu est Dominus respective ad spiritualis Ecclesiae interna, et `Jacobus' quoad illius Ecclesiae externa: apud eundem, Dixit mihi, Servus Meus tu Israel, in quo gloriosus reddar:...leve est, ut sis Mihi servus ad erigendum tribus Jacobi, et servatos Israelis ad reducendum, et dedi Te in lucem gentium, ut sis salus Mea ad extremitatem terrae, xlix 3, 6;
ubi manifeste `servus Israel in quo gloriosus reddar' pro Divino Humano Domini; quod {6}servus dicatur ab inserviendo, patet, nam dicitur, `ut sis Mihi servus ad erigendum tribus Jacobi, et ad reducendum servatos Israelis': [3] quod per `Jacobum servum,' apud Esaiam, Dabo tibi thesauros tenebrarum, et occultas opes latibulorum, propter servum Meum Jacobum, et Israelem electum Meum, xlv 3, 4;
ubi Per `servum Jacobum et Israelem electum' intelligitur Dominus, `servus Jacobus' respective ad Ecclesiae externa, `Israel electus' respective ad Ecclesiae interna: [4] etiam per `Davidem servum' apud Ezechielem, Congregabo filios Israelis a circuitu,...servus Meus David rex super eos, et pastor unus erit omnibus illis;...habitabunt super terra, quam dedi servo Meo Jacobo;
et habitabunt super illa, illi et filii illorum, et filii filiorum illorum usque in aeternum; et David servus Meus princeps illis in aeternum, xxxvii [21,] 24, 25;
manifeste `David servus' pro Divino Humano Domini, n. 1888, et hoc ex Divino Vero, quod per `regem,' hic Davidem, significatur, n. 1728, 2015, 3009; ipsum etiam verum quod sit servus respective, videatur n. 3409; (m)et quia ita, Dominus ipse :Se vocat inservientem seu ministrantem, apud Marcum, Quisquis voluerit esse magnus inter vos, erit minister vester; et quicumque voluerit vestrum esse primus, erit omnium servus; nam etiam Filius hominis non venit ut ministretur Ipsi, sed ut ministret, x 44, 45; Matth. xx 26-28:
et apud Lucam, Quis major est, qui accumbit, an qui ministrat? nonne qui accumbit? atqui Ego sum in medio vestri sicut qui ministrat, xxii 27.(n) @1 et quoque$ @2 et$ @3 sic quod inserviat ut generi humano sit salus$ @4 i et$ @5 i ut$ @6 i hic$