2016. To say that the Lord is the source of all good, and from this of all truth, is to express an unchanging truth. Angels see this truth with perception, so clearly that they perceive that insofar as anything is derived from the Lord it is good and true, and insofar as anything is derived from themselves it is evil and false. They also confess this truth before souls newly arrived there, and before spirits who are in doubt about it; indeed, they go so far as to declare that they are withheld by the Lord from evil and falsity which arise from their proprium and are kept by Him in good and truth. The actual withholding from their evil and falsity and the actual entrance of the Lord with good and truth is also perceptible to them; see 1614. But as to man's imagining that he does what is good from himself and thinks what is true from himself, this is an appearance due to his state being a state in which no perception is present and in which very great obscurity exists where influx is concerned. What he thinks therefore is based on that appearance, indeed on a delusion, from which he never allows himself to be removed so long as he believes nothing but the senses and reasons from these whether the thing is so. But although the appearance is such, man ought nevertheless to do what is good and to think what is true as from himself, for in no other way can he be reformed and regenerated. For the reason why, see 1937, 1947.

[2] The subject in this verse is the Lord's Human Essence that was to be united to the Divine Essence, also that all good and truth would accordingly come to man from the Divine Essence by way of His Human Essence. This is a Divine arcanum which few believe because they cannot grasp it mentally. Indeed they imagine that Divine Good can reach out to man independently of the Lord's Human united to the Divine. But the reason it cannot do so has already been shown briefly in 1676, 1990 - that through the evil desires in which he had immersed himself and through the falsities with which he had blinded himself man had moved himself so far away from the Supreme Divine that no influx of the Divine into the rational part of his mind was possible, except by way of the Human which the Lord united in Himself to the Divine. It was through His Human that communication was established, for in that way the Supreme Divine was able to come to man, as the Lord explicitly states in many places, that is to say, where He says that He is the way and that there is no other access to the Father except through Him. This then is what is being stated here - that He, that is to say, the Human united to the Divine, is the source of all good and of all truth.

2534. For he is a prophet. That this signifies that thus it would be taught, is evident from the signification of a “prophet.” In the Word we frequently read of a “prophet;” and in the sense of the letter “prophet” signifies those to whom revelation is made, also abstractedly, revelation itself; but in the internal sense a “prophet” signifies one who teaches, and also abstractedly doctrine itself; and as the Lord (as before said) is doctrine itself, that is, the Word which teaches, He is called a “Prophet,” as in Moses:

A Prophet from the midst of thee, of thy brethren, like unto me, will Jehovah thy God raise up; unto Him shall ye be obedient (Deuteronomy 18:15, 18).

It is said “like unto me,” because the Lord was represented by Moses, as well as by Abraham, Isaac, Jacob, David, and many more; and because they expected Him it is said in John:

The men, seeing the sign which Jesus did, said, This is of a truth that Prophet that should come into the world (John 6:14).

[2] It is because the Lord is the “Prophet” in the highest sense, and that “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10), that in the internal sense of the Word a “prophet” signifies one who teaches, and also abstractedly, doctrine; which is plainly evident from the following passages.

In Luke:

Thou child shalt be called the prophet of the Highest (Luke 1:76).

This was said by Zacharias of his son John the Baptist, who himself said that he was not the prophet, but one preparing the way by teaching and preaching concerning the Lord’s coming:

They asked him, What art thou? Art thou Elias? But he said, I am not. Art thou that prophet? he answered, No. They said therefore unto him, Who art thou? he said, I am the voice of one crying in the wilderness, Make straight the way of the Lord (John 1:21-23).

[3] In Matthew:

Many will say in that day, Lord, Lord, have we not prophesied by Thy name? (Matthew 7:22),

where it is manifest that to “prophesy” is to teach.

In John:

Thou must prophesy again before many peoples, and nations, and tongues, and kings (Revelation 10:11);

to “prophesy” denotes to teach; and what “peoples, nations, tongues, and kings” mean, has been stated and shown before. In the same:

The nations shall trample the holy city forty-two months; but I will give to My two witnesses that they shall prophesy a thousand two hundred and sixty days clothed in sackcloth (Revelation 11:2-3); where also to “prophesy” denotes to teach.

In Moses:

Jehovah said unto Moses, See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet (Exodus 7:1); where “prophet” denotes the one who should teach or speak what Moses would say.

In Joel:

I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28);

“shall prophesy” denotes shall teach.

[4] In Isaiah:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers, hath He covered; the vision of all hath become like the words of a sealed book, which they give to him that knoweth letters, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed (Isaiah 29:10-11); where by “prophets” are meant those who teach truth; and by “seers” those who see truth; who are said to be “covered” when they know and see nothing of the truth. As in ancient times those who taught were called “prophets,” they were therefore called also “seers,” because to “see” signifies to understand (n. 2150, 2325; that they were called “seers” may be seen 1 Samuel 9:9; 2 Samuel 24:11). They were also called “men of God,” from the signification of “man” (n. 158, 265, 749, 915, 1007, 2517 they were called “men of God,” 2 Kings 1:9-16; 4:7, 9, 16, 21-22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16-17).

[5] That in the internal sense by “prophets” are signified those who teach, is evident in Jeremiah in the whole of chapter 23, and in Ezekiel in the whole of chapter 13, where “prophets” are specifically treated of; as also in many other places where they are mentioned. Hence also by “false prophets” are signified those who teach falsities; as in Matthew:

In the consummation of the age many false prophets shall arise, and shall mislead many. There shall arise false Christs and false prophets, and shall show great signs, and shall mislead if possible even the elect (Matthew 24:11, 24); where by “false prophets” no others are signified. In like manner by the “false prophet” in Revelation 16:13; 19:20; 20:10.

[6] This shows how greatly the internal sense of the Word is obscured by the ideas that have been formed from the representatives of the Jewish Church; for whenever a “prophet” is mentioned in the Word, there at once occurs the idea of prophets such as they were at that time; which idea is a great obstacle to perceiving what is signified by them. Yet the wiser anyone is, the more easily is the idea gathered from those representatives removed; as for example where the “temple” is mentioned, they who think more wisely do not perceive the temple at Jerusalem, but the Temple of the Lord; where “Mount Zion,” or “Zion,” is mentioned, they do not perceive that mountain at Jerusalem, but the Lord’s kingdom; and where “Jerusalem” is mentioned, they do not perceive the city that was in the tribes of Benjamin and Judah, but the holy and heavenly Jerusalem.