THE GLORIFICATION OF THE LORD’S NATURAL AND RATIONAL
A Sermon by Rev. Daniel W. Heinrichs
Preached in Boynton Beach, Florida, March 24, 1991
“And the disciples went and did as Jesus commanded them. They brought the donkey and the colt, and laid their clothes on them, and set Him on them. And a very great multitude spread their garments in the road; others cut down branches from the trees and spread them on the road” (Matthew 21:6- 8).
Throughout the Christian world the celebration of Palm Sunday is properly regarded as a Christian festival. For it was on this day that the Lord was recognized and proclaimed by a great multitude to be the long-awaited Messiah. This is obvious from the welcome they accorded Him as He made His way toward Jerusalem from the Mount of Olives. Spreading their garments and palm branches in His path, they cried: “Hosanna to the Son of David” (Matt. 21:9). “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!’ (Luke 19:3 8).
For centuries the Jews had awaited this glorious day. They, the chosen people of the Lord, had suffered humiliation and defeat at the hands of each of the neighboring nations in succession. First the Assyrians subjugated them, then the Babylonians, next the Persians, then the Greeks, and finally the Romans. They waited and prayed for the day when the Messiah would come and conquer their enemies and release them from their chafing bondage.
Many of those present on this occasion knew who it was who was declaring Himself King — that this was Jesus of Nazareth, the teacher from Galilee. They knew of the many miracles which He had done, especially the raising of Lazarus, who had been dead for four days. They had wondered whether or not He was the Messiah. Some said He was Elijah or Jeremiah returned to earth, or one of the prophets (see Matt. 16:14).
Now, by riding into Jerusalem on a “donkey, and a colt, the foal of a donkey” – traditional symbols of royalty – He was proclaiming Himself the promised Messiah, the Savior of Israel. Great throngs, therefore, came to greet Him. Shouting “Hosanna to the Son of David,” and paving the road with their garments and palm branches, they ushered Him into Jerusalem. Now, at last, their dreams would become a reality. Their nation would be restored to its former glory, the glory it enjoyed under Kings David and Solomon. They would become the rulers instead of the ruled. This was what was in their minds as the Lord made His triumphant entrance into Jerusalem. But their great expectations were short-lived. For Jesus made His way to the temple instead of the palace. They had not yet realized that the kingdom He came to establish was not of this world. But when He went daily to the temple to teach instead of seizing the reins of power, their hopes of national supremacy were shattered, and with bitterness and scorn they rejected Him.
As He hung from the cross, less than a week after His triumphant entry into Jerusalem, those who passed by railed at Him “wagging their heads, and saying: ‘Ah, you who destroys the temple, and builds it in three days, save Yourself, and come down from the cross.’ Likewise also the chief priests mocking said among themselves with the scribes, ‘He saved others; Himself He cannot save. Let Christ, the King of Israel, descend now from the cross, that we may see and believe.’ And they who were crucified with Him reviled Him” (Mark 15:29-32).
The events which led up to the culmination of the Lord’s life on earth had profound historical significance. Had these things not transpired, it is safe to say that the course of history would have been greatly altered. But, although this is true, it should be born in mind that the acts and events of the Lord’s life have more than historical significance.
Everything that the Lord did, every word that He spoke, every event related to His life had eternal significance. The Writings teach that whatever the Lord did, and whatever He spoke, while He was in the world represented and signified Divine and heavenly things (see AE 405:24). In considering these events, therefore, we should try to see their spiritual meaning and import – their internal and eternal significance.
The Lord came on earth to redeem and save mankind. This was necessary because the human race had completely alienated itself from God. They had closed the way to heaven by rejecting the means which God had provided for their salvation and eternal happiness. In former times the Lord had instructed and led mankind through the prophets whom He had inspired with His Word. But the prophets had been stoned and their message rejected.
If the human race was to be saved from complete and eternal destruction, a new means of approach had to be established – a more direct approach. To accomplish this end, God Himself descended to earth, clothing His Divine soul in a human body derived from the virgin Mary. In this assumed human were all the hereditary characteristics of the human race. The devils of hell were able to approach the Lord through these hereditary tendencies and tempt Him. As He overcame in these temptations, the Lord successively subjugated the hells, and so restored spiritual freedom to people on earth (see AC 1676:3, 1690:6).
But the Lord did more than assume a human body by birth into the world. He put on the human mind, and this in the same way as any other person. Not only did He acquire from Mary hereditary tendencies to evil through which the hells could assault Him, but He also acquired the human affection of truth. And by means of this affection, He acquired knowledges of truth.
In the Arcana Coelestia we read: “In His childhood the Lord was instructed as are other men …. The external mind is corporeal and sensuous, nor does it receive anything celestial and spiritual unless knowledges are implanted in it, as in ground” (AC 1461). “Knowledges are the things that open the way for seeing celestial and spiritual things; by means of knowledge the way is opened for the internal mind to advance toward the external, in which latter are the receiving vessels, which are as many as are the knowledges of good and truth; into these knowledges, as into their vessels, do celestial things inflow” (AC 1458:5).
Thus it was that the Lord, while in the world, acquired knowledges by the ordinary way. In this way He successively put on the human mind. His nature, therefore, was composite or twofold. From within, or as to His soul, He was Divine, infinite, perfect. But from without, through birth, and by means of instruction, He put on a human mind which was finite and imperfect.
Throughout His life in this world this assumed human – the mind put on through instruction – had to be successively purified and freed from its finite, human limitations and imperfections. The human had to be glorified or made perfect and one with the indwelling Divine. The human had to be made Divine. This is what the Lord meant when He said: “O Father, glorify Me with Your Own Self, with the glory which I had with You before the world was” (John 17:5). His prayer was that the human which He assumed by birth into the world and through instruction from without would be fully subordinated to, and made correspondent with, His indwelling Divine soul.
The subject of the subordination of the exterior rational to the interior and Divine degrees of the Lord is contained interiorly in the story of Ishmael’s conception and birth, and Hagar’s humbling herself under the hand of her mistress Sarai. Abram and Sarai represent the two interior and Divine degrees of life in the Lord – the Divine celestial and the Divine spiritual. But they were barren. These two degrees cannot produce the rational degree of the mind (that degree which distinguishes man from beast, and is therefore truly human), which the Lord came on earth to acquire and make Divine. But Sarai had an Egyptian handmaid named Hagar -who represents the affection of exterior truth, or the affection of knowledges. By the Divine life flowing into this natural affection -represented by the conjunction of Abram with Hagar – knowledges were acquired, and the rational degree, represented by Ishmael, was conceived and born.
But Hagar then despised her mistress – the affection of exterior truth wanted to exalt itself. Therefore the angel told Hagar that she was to return to her mistress Sarai, and humble herself under her hand. The human rational which the Lord acquired had to be made submissive and subordinate to the Divine life within (see AC 1895-1904).
This subordination of the natural to the Divine is what was represented by the Lord’s riding into Jerusalem on Palm Sunday on a donkey and a colt, the foal of a donkey. The Writings tell us that whenever female donkeys are mentioned in the Word, the natural affection of truth is signified (see AC 2781:5, 5741:2). We are also told that a donkey’s colt represents rational truth, because rational truth is as a son to the affection of natural truth, because that affection conceives and brings it forth (ibid.). We read: “… to ‘ride upon a donkey’ was a sign that the natural was made subordinate; and to ‘ride upon a colt the son of a donkey’ was a sign that the rational was made subordinate” (AC 2781:8, emphasis added).
We see from this that the Lord’s riding into Jerusalem upon a donkey and a colt, the foal of a donkey, was representative of the state of His glorification. Both the natural and the rational, which He had put on while in the world, had been made subordinate to and one with the Divine. The two lower degrees were now glorified. This was the interior reason why there was rejoicing and singing. The glorification of the Lord’s human was almost complete; all that remained was the glorification of the sensuous and corporeal degrees, represented by the cleansing of the temple and the final temptation on the cross. There was, therefore, rejoicing in the heavens on this account, as the Lord made His triumphant entry into Jerusalem.
This heavenly rejoicing is conveyed by the words: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest” (Luke 19:38). This is also why the Lord said to those Pharisees who told Him to rebuke the multitude for their joy and praise: “I tell you that if these should keep silent, the stones would immediately cry out” (Luke 19:40).
As we approach the Easter festival, let us bear in mind the fact that within all the events recorded in the literal story of the Lord’s last days on earth, there is an internal, spiritual meaning, a meaning which, when seen, elevates our minds to the contemplation of the Lord’s Divine Humanity.
While we may be deeply affected by the literal story, we will realize that the things there related were representative, ultimate acts through which the greatest of all miracles was effected. God was made man, and man was made God. Thus it became Him “to fulfill all righteousness” (see AE lesson). Amen.
Lessons: Genesis 16:1-12,15,16; Matt. 21:1-17; AE 31:7
31:7. As it is known from these things what is meant by a “king” in the Word, I will add to the above: Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (see Matt. 21:1-8, Mark 11: 1-11, Luke 19:28-40, John 12:14- 16).
This is predicted in Zechariah: “Exult, 0 daughter of Zion; shout, 0 daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation, riding upon an ass, and upon the foal of an ass” (9:9; Matt. 21:5; John 12:15). The reason was that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king, as can be seen from the following passages: ‘My heart is toward the lawgivers of Israel, you who ride upon white asses” (Judges 5:9,10). “The scepter shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come, who shall bind his ass’s foal to the vine, and the son of his she-ass to the noble vine” (Gen. 49:10,11).
As sitting on an ass and the foal of an ass was such a distinctive mark, judges rode upon white she-asses (Judges 5:9, 10); and their sons upon asses’ colts (Judges 10:4, 12:14); and the king himself when crowned, upon a she-mule (I Kings 1:33); and his sons upon mules (II Samuel 13:29).
One who does not know the signification of “horse,’ “mule,” and “the foal of an ass” in a representative sense will suppose that the Lord’s riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem because by “Jerusalem” is signified the church.