2533. And now restore the man’s wife. That this signifies that he should render up the spiritual truth of doctrine without taint from the rational, is evident from the signification of “wife,” as being spiritual truth (see n. 2507, 2510); and from the signification of the “man,” as being doctrine itself; for Abraham (by whom the Lord in that state is represented), when called a “man,” signifies celestial truth, which is the same as doctrine from a celestial origin; for in the internal sense a “man” is the intellectual (see n. 158, 265, 749, 915, 1007, 2517). Hence it is evident that to “restore the man’s wife” is to render up the spiritual truth of doctrine without taint. That it means without taint from the rational, is because Abimelech, who was to restore her, signifies doctrine that has regard to rational things, or what is the same, the rational things of doctrine (n. 2510).
[2] It was said above that although the doctrine of faith is in itself Divine, and therefore above all human and even angelic comprehension, it has nevertheless been dictated in the Word according to man’s comprehension, in a rational manner. The case herein is the same as it is with a parent who is teaching his little boys and girls: when he is teaching, he sets forth everything in accordance with their genius, although he himself thinks from what is more interior or higher; otherwise it would be teaching without their learning, or like casting seed upon a rock. The case is also the same with the angels who in the other life instruct the simple in heart: although these angels are in celestial and spiritual wisdom, yet they do not hold themselves above the comprehension of those whom they teach, but speak in simplicity with them, yet rising by degrees as these are instructed; for if they were to speak from angelic wisdom, the simple would comprehend nothing at all, and thus would not be led to the truths and goods of faith. The case would be the same if the Lord had not taught in the Word in accordance with man’s comprehension, in a rational manner. Nevertheless in its internal sense the Word is elevated to the angelic understanding; and yet that sense, in its highest elevation in which it is perceived by the angels, is infinitely below the Divine. It is hence manifest what the Word is in its origin, and thus in itself; and that it thus everywhere involves more things than the whole heaven is capable of comprehending, even as to a small part, although in the letter it appears so unimportant and so rude.
[3] That the Lord is the Word, because the Word is from Him and He is in the Word, is evident in John:
In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men; the Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1, 4, 14; see also Revelation 19:11, 13, 16).
And as the Lord is the Word, He is also doctrine; for there is no other doctrine which is itself Divine.
