2. 여기서 말씀이 특히 모세와 선지자와 복음서의 기록자들이 밝힌 말씀과 같은 의미라는 것은 말씀은 신적진리 자체이며 이것으로부터 천사들이 그들의 모든 지혜를 얻으며 이것으로부터 사람들 그들의 모든 영적 지능을 얻는다는 사실에서 아주 분명하다.

세상 사람들이 가지고 있는 이 말씀은 천국의 천사들이 가지고 있는 말씀과 같기 때문이다. 다만 세상 사람들이 갖고 있는 말씀은 자연적이지만 천국의 말씀은 영적이다. 말씀은 신적 진리이므로 그것은 또한 신성의 발현이다. 그리고 그것은 주님으로부터 나올 뿐 아니라 주님 자신이시다. 말씀이 주님 자신이시기 때문에 말씀 하나 하나와 모든 것은 오직 주님에 대해서 기록되었다.

이사야서로부터 말라기에 이르기까지 주님에 관한 것이 아니거나 반대로 주님에 반하지 않는 것은 하나도 없다. 지금까지는 아무도 이 사실을 알지 못했다. 그러나 말씀을 읽으면서 그것을 의식하고 생각하는 사람이면 누구든지 그 것을 알 수 있다. 특히 말씀 속에 자연적일 뿐 아니라 영적인 뜻이 있고 인명이나 지명이 이 뜻으로 주님을 나타내며, 나아가서 주님이 세우신 천국과 교회의 어떤 것 또는 그 반대의 것을 의미한다는 것을 알게 되면 그것을 이해할 수 있을 것이다.

말씀의 모든 것은 일반적으로나 개별적으로 주님을 다루고 있으며 신적 진리로서 말씀은 주님이시기 때문에 말씀에서 왜 “말씀이 육신이 되어 우리 가운데 거하시매 우리가 그 영광을 본다”(요한복음 1:14)고 했는지 왜 “빛이 있는 동안에 빛을 믿으라 그리하면 너희가 빛의 자녀가 되리라, 나는 세상의 빛으로 왔나니 나를 믿는 자는 어두움 안에 살지 않으리라”(요한복음 12:36, 46)고 했는지 그 이유가 분명한 것이다. 빛은 신적 진리이며 그러므로 말씀이다.

오늘날 말씀을 읽으면서 오직 주님께 다가가고 주님께 기도하면 누구나 말씀 안에서 깨달음을 얻는 것은 이런 이유 때문이다.

4687. And lo my sheaf arose, and also stood upright. That this signifies what is doctrinal concerning the Lord’s Divine Human is evident from the signification of a “sheaf” as being doctrine (see just above); and from the signification of “arising and standing upright,” as being the supreme that should reign, and that they would adore. That this is the Lord’s Divine Human is evident from what follows, namely, that the eleven sheaves bowed down themselves to that sheaf, and in the second dream, that the sun and the moon and eleven stars bowed down themselves to Joseph, whereby is signified the supreme that should reign, and that they would adore; wherefore also Jacob says, “Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” As before said the Divine truth of the Lord is what is represented by Joseph; the supreme of this is the Lord Himself, and the supreme among doctrinal things is that His Human is Divine.

[2] With this supreme of doctrinal things the case is this: The Most Ancient Church, which was celestial, and which above all others was called Man, adored the infinite being, and the derivative infinite coming-forth; and because, from the things which could be perceived in their internal man and those which could be felt in their external, and from the visible things in the world, the men of that church could have no perception of the infinite being, but could have some perception of the derivative infinite coming-forth, they therefore adored the infinite coming forth in which is the infinite being. The infinite coming-forth in which is the infinite being they perceived as a Divine Man, because they knew that the infinite coming-forth was brought forth through heaven from the infinite being; and as heaven is the Grand Man, corresponding to each and all things that are in man (as has been shown at the end of the preceding chapters, and will be shown at the end of several to follow), they therefore could have no other idea of perception concerning the infinite coming forth from the infinite being, than as of a Divine Man; for whatever from the infinite being passes through heaven as the Grand Man is attended with an image thereof in each and all things. When that celestial church began to fall away, they foresaw that the infinite coming forth could no longer have influx into the minds of men, and that so the human race would perish; therefore it was revealed to them that One should be born who would make the Human in Himself Divine, and in this way become the same infinite coming-forth as had been before, and would at last become one with the infinite being as also it had been before. From this came their prophecy in Genesis concerning the Lord (Genesis 3:15).

[3] This is described in John in these words:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.

In Him was life, and the life was the light of men. And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:1-4, 14).

The “Word” is the Divine truth, which in its essence is the infinite coming-forth from the infinite being, and is the Lord Himself as to His Human. This very Human it is from which truth Divine now proceeds and flows into heaven, and through heaven into the minds of men; consequently which rules and governs the universe, as it has ruled and governed it from eternity; for it is one and the same with the infinite being, because He conjoined the Human with the Divine, which was done by this, that He made the Human in Himself also Divine. From this it is now evident that the supreme of truth Divine is the Lord’s Divine Human, and hence that the supreme among the doctrinal things of the church is that His Human is Divine.