1. The Holy Scripture Throughout Has the Lord As Its Subject, and the Lord Embodies the Word

We read in John:

In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him nothing was made that was made. In Him was life, and the life was the light of people. And the light shines in the darkness, and the darkness did not comprehend it.... And the Word moreover became flesh and dwelt among us, and we beheld His glory, the glory as though of the only begotten of the Father, full of grace and truth. (John 1:1-5, 14)

Again in the same Gospel:

...the light came into the world, but people loved darkness more than light, for their deeds were evil. (John 3:19)

And elsewhere in it:

While you have the light, believe in the light, that you may be children of light.... I have come as a light into the world, that whoever believes in Me should not abide in darkness. (John 12:36, 46)

It is apparent from this that the Lord is, from eternity, God, and that God Himself is the Lord who was born in the world. For we are told that the Word was with God, and that the Word was God. Also that without Him nothing was made that was made. And later we are told that the Word became flesh, and people beheld Him.

[2] Why the Lord is called the Word is little understood in the church. However, He is called the Word because the term “Word” symbolizes Divine truth itself or Divine wisdom itself, and the Lord embodies Divine truth itself or Divine wisdom itself. That, too, is why He is called the light, which is also said to have come into the world.

Because Divine wisdom and Divine love are united, and were united in the Lord from eternity, therefore we are told as well that “In Him was life, and the life was the light of people.” Life means Divine love, and light Divine wisdom.

This is the union meant by the statement that the Word was in the beginning with God and that God was the Word. With God means in God, for wisdom is present in love, and love in wisdom.

So, too, we find elsewhere in John:

...Father, glorify Me with Yourself, with the glory which I had with You before the world was. (John 17:5)

“With Yourself” means in Yourself. That, too, is why we are told, “And God was the Word.” And elsewhere that the Lord is in the Father, and the Father in Him, and that He and the Father are one.

Now because the Word is the Divine wisdom accompanying Divine love, it follows that it is Jehovah Himself, thus the Lord, by whom all things were made that were made, inasmuch as they were all created out of Divine love by means of Divine wisdom.

1025. And the mountains were not found, signifies that there was no longer any good of love. This is evident from the signification of "mountains," as being the church as to the good of love (See n. 405, 510, 850). "Mountains" mean the church as to the good of love, because "land" signifies the church, and angels that are in love to the Lord have their land upon mountains in the spiritual world; so "mountains" signify the church as to the good of love to the Lord. Such dwell upon mountains in the spiritual world because they are interior angels, and interior things in the spiritual world correspond to higher things, and actually become the higher. And this is why the Lord, because He is in the inmost, is called "the Most High," and is said "to dwell in the highest."

(Continuation: The Commandments in general)

[2] What these three senses in the commandments of the Decalogue are can be seen from the following summary explanation. The first commandment of the Decalogue, "Thou shalt not worship other gods besides Me," involves in the spiritual moral sense that nothing else nor anyone else is to be worshipped as Divine; nothing else, that is, nature, by attributing to it something Divine of Itself; nor anyone else, that is, any vicar of the Lord or any saint. In the celestial spiritual sense it involves that one God only is to be acknowledged, and not several according to their qualities, as the ancients did, and as some pagans do at this day, or according to their works, as Christians do at this day, who make one God from creation, another from redemption, and another from enlightenment.

[3] This commandment in the Divine celestial sense involves that the Lord alone is to be acknowledged and worshiped, and a trinity in Him, namely, the Divine Itself from eternity, which is meant by the Father, the Divine Human born in time, which is meant by the Son of God, and the Divine that proceeds from both, which is meant by the Holy Spirit. These are the three senses of the first commandment in their order. From this commandment viewed in its threefold sense it is clear that it contains and includes in a summary all things that concern the Divine as to essence.

[4] The second commandment, "Thou shalt not profane the name of God," contains and includes in its three senses all things that concern the quality of the Divine, since "the name of God" signifies His quality, which in its first sense is the Word, doctrine from the Word, and worship of the lips and of the life from doctrine; in its second sense it means the Lord's kingdom on the earth and the Lord's kingdom in the heavens; and in its third sense it means the Lord's Divine Human, for this is the quality of the Divine Itself. (That the Lord's Divine Human is "the name of God" in the highest sense may be seen above, n. 224.) In the other commandments there are likewise three internal senses for the three heavens; but these, the Lord willing, will be considered elsewhere.