3200. In deze beide verzen wordt de staat van het redelijk goede beschreven, wanneer het in de verwachting van het ware is, dat daarmee verbonden moet worden als een bruid met een echtgenoot. In de twee onmiddellijk erna volgende verzen, wordt de staat van het ware beschreven, wanneer het nabij is en het goede waarneemt, waarmee het verbonden moet worden. Maar men moet weten, dat deze staten niet in één keer ontstonden, maar voortdurend, het gehele leven van de Heer in de wereld door, totdat Hij verheerlijkt was.

Bij de wederverwekten is het evenzo gesteld, want zij worden niet opeens, in één keer wederverwekt, maar voortdurend, het gehele leven door, ook in het andere leven; want de mens kan nooit volmaakt worden.

25. All good and truth is from the Lord. The Lord is good itself and truth itself (n. 2011, 4151, 10336, 10619).

The Lord, as to both the Divine and the Human, is the Divine good of the Divine love; and from Him proceeds Divine truth (n. 3704, 3712, 4180, 4577). The Divine truth proceeds from the Divine good of the Lord, comparatively as light from the sun (n. 3704, 3712, 4180, 4577). The Divine truth proceeding from the Lord appears in the heavens as light, and forms all the light of heaven (n. 3195, 3223, 5400, 8694, 9399,9548, 9684). The light of heaven, which is the Divine truth united to the Divine good, enlightens both the sight and the understanding of angels and spirits (n. 2776, 3138). Heaven is in light and heat, because it is in truth and good, for the Divine truth is light there, and the Divine good is heat there (n. 3643, 9399-9400); and in the work on Heaven and Hell (n. 126-140). The Divine truth proceeding from the Divine good of the Lord, forms the angelic heaven and arranges it in order (n. 3038, 9408, 9613, 10716-10717). The Divine good united to the Divine truth, which is in the heavens, is called the Divine truth (n. 10196).

The Divine truth proceeding from the Lord is the only reality (n. 6880, 7004, 8200). By Divine truth all things were made and created (n. 2803, 2894, 5272, 7678). All power belongs to the Divine truth (n. 8200[1-2]).

Man from himself can do nothing of good, and think nothing of truth (n. 874-876). The rational of man cannot perceive Divine truth from itself (n. 2196, 2203, 2209). Truths which are not from the Lord, are from the proprium of man, and they are not truths, but only appear as truths (n. 8868).

All good and truth is from the Lord, and nothing from man (n. 1614, 2016, 2904, 4151, 9981). Goods and truths are so far goods and truths, as they have the Lord in them (n. 2904, 3061, 8480). Of the Divine truth proceeding immediately from the Lord, and of the Divine truth proceeding mediately through the angels, and of their influx with man (n. 7055-7056, 7058). The Lord flows into good with man, and by good into truths (n. 10153). He flows in by good into truths of every kind, and particularly into genuine truths (n. 2531, 2554). The Lord does not flow into truths separate from good, and no parallelism exists between the Lord and man, with respect to them, but with respect to good (n. 1831-1832, 3514, 3564).

To do good and truth for the sake of good and truth is to love the Lord, and to love the neighbor (n. 10336). They who are in the internal of the Word, of the church, and of worship, love to do good and truth for the sake of good and truth; but they who are in the external of these, without the internal, love to do good and truth for the sake of themselves and the world (n. 10683). What it is to do good and truth for the sake of good and truth, illustrated by examples (n. 10683).

5355. 'For God has made me fruitful' means leading to a multiplication of truth from good. This is clear from the meaning of 'making fruitful' as a multiplication, that is to say, of truth from good, for fruitfulness is used in reference to good and multiplication to truth, 43, 55, 913, 983, 1940, 2846, 2847. In the original language the name Ephraim is derived from a word meaning fruitfulness, the essential nature of which is contained in the statement 'for God has made me fruitful in the land of my affliction'. That essential nature is one in which truth from good in the natural has been multiplied after the temptations undergone there have come to an end. But a brief description of what a multiplication of truth from good is must be given. When good, that is, love towards the neighbour, is present in a person, so also is the love of truth. Consequently, insofar as that good is present he feels an affection for truth, since good exists within truth like the soul within its body.

[2] In the measure therefore that good multiplies truth it reproduces itself; and if it is the good of genuine charity it reproduces itself endlessly within truth and through truth. For there is no limit either to good or to truth; the Infinite is present within every single form of truth or good because each one has its origin in the Infinite. Yet that endless quality cannot ever match up to the Infinite itself, for what is limited or finite cannot be compared with the Infinite. In the Church at the present day scarcely any multiplication of truth takes place. The reason for this is that at the present day the good of genuine charity is non-existent. The Church believes that it is enough if a person knows simply the tenets of the Church within which he is born and in various ways firmly assents to these. But one with whom the good of genuine charity exists and who consequently feels an affection for truth is not content with that but wishes to clarify from the Word what the truth is and to see it before firmly assenting to it. Also, it is good that enables him to see it, for the discernment of truth originates in good, the Lord being within that good and imparting such discernment. When the person receives truth from Him he increases it to an unlimited extent. This may be likened to a tiny seed which grows into a tree and produces more tiny seeds, which then grow into a garden, and so on beyond that.