De Heer is de liefde zelf, uitgedrukt in de vorm van de wijsheid zelf. Liefde is dan ook zijn essentie, zijn in wezen. Wijsheid - het liefdevolle begrip van hoe liefde in actie te brengen - is iets meer uitwendig, waardoor liefde een manier is om zich uit te drukken.

Als de Bijbel over "Jehova" spreekt, dan is dat een voorstelling van de meeste liefde die de essentie van de Heer is. Die liefde is één, heel en compleet op zich, en Jehovah is er ook één, een naam die alleen op de Heer van toepassing is. Wijsheid komt echter tot uiting in een grote verscheidenheid aan gedachten en ideeën, wat de Schriften gezamenlijk de goddelijke waarheid noemen. Er zijn ook veel denkbeeldige goden, en soms kunnen engelen en mensen goden worden genoemd (de Heer zei dat Mozes als een god voor Aäron zou zijn). Dus als de Bijbel de Heer "God" noemt, verwijst hij in de meeste gevallen naar de goddelijke waarheid.

In andere gevallen heeft "God" betrekking op wat men de goddelijke mens noemt. Het geval daar is dit:

Als mensen kunnen we de Heer niet rechtstreeks als goddelijke liefde aanspreken. Het is te krachtig en te zuiver. In plaats daarvan moeten we Hem benaderen door Hem te begrijpen door middel van de goddelijke waarheid. De Goddelijke waarheid is dus de Heer in menselijke vorm, een vorm die we kunnen benaderen en begrijpen. Zo wordt "God" ook gebruikt met betrekking tot dit menselijke aspect, omdat het een uitdrukking van de waarheid is.

(Odkazy: De Apocalyps Onthuld 21; Hemelse Verborgenheden 300, 391, 624, 2001, 2769, 2807 [2], 4287 [4], 6905, 7268, 10154)

2807. 'Abraham said, God will see for Himself to the animal for a burnt offering, my son' means the reply: The Divine Human will provide those who are to be sanctified. This is clear from the meaning of 'seeing to for oneself', when used in reference to God, as foreseeing and providing - for 'to see' in the internal sense nearest to the literal means to understand, 2150, 2325, whereas in the sense yet more interior it means having faith, 897, 2325, while in the highest sense it means foreseeing and providing; and also from the meaning of 'the animal for a burnt offering' as those members of the human race who are to be sanctified, dealt with just above in 2805. That 'the animal for a burnt offering' is here used to mean those who are spiritual is evident from what follows. The kinds of animals used for burnt offering and sacrifice each had a different meaning. That is to say, a lamb meant one thing, a sheep another, a kid and she-goat another, a ram and he-goat another, an ox yet another, as did a young bull and a calf. And young pigeons and turtle doves had meanings different again. It is quite clear that each kind of animal had its own meaning from the fact that it was laid down explicitly which kind were to be sacrificed on each particular day, at each particular religious festival, when atonement was being made, cleansing effected, inauguration carried out, and all other occasions. Which kinds were to be used on which occasions would never have been laid down so explicitly unless each one had possessed some specific meaning.

[2] Clearly all the religious observances or forms of external worship which existed in the Ancient Church, and subsequently in the Jewish, represented the Lord, so that the burnt offerings and sacrifices in particular represented Him since these were the chief forms of worship among the Hebrew nation. And because they represented the Lord they also at the same time represented among men those things that are the Lord's, that is to say, the celestial things of love, and the spiritual things of faith, and as a consequence of this represented the people themselves who were celestial and spiritual or who ought to have been so. This is why 'the animal' here means those who are spiritual, that is, those who belong to the Lord's spiritual Church. As regards 'God will see for Himself to the animal for a burnt offering, my son' meaning that the Divine Human will provide them, this is clear from the fact that here it is not said that 'Jehovah' will see to it but that 'God' will do so. When both of these names occur, as they do in this chapter, Jehovah is used to mean the same as 'the Father', and God the same as 'the Son', so that here the Divine Human is meant; and a further reason for the usage is that the spiritual man, whose salvation comes from the Divine Human, is the subject, see 2661, 2716.