1. (I.) QUOD UNIVERSA SCRIPTURA SACRA SIT DE DOMINO; ET QUOD DOMINUS SIT VERBUM.

Legitur apud Johannem,

"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum: hoc erat in principio apud Deum. Omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est. In Ipso vita erat, et vita erat lux hominum: et lux in tenebris apparet, sed tenebrae illam non comprehenderunt... Ceterum Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius, gloriam sicut Unigeniti a Patre; plenus gratia et veritate (1:1-5, 14).

Apud eundem,

"Lux venit in mundum, sed dilexerunt homines magis tenebras quam lucem; erant enim opera eorum mala" (3:19).

Et alibi apud eundem,

"Quousque lucem habetis, credite in lucem, ut filii lucis sitis. ...Ego Lux in mundum veni, ut omnis qui credit in Me, in tenebris non maneat" (12:36, 46).

Ex his patet quod Dominus sit ab aeterno Deus, et quod Ipse ille Dominus sit, qui natus est in mundo; dicitur enim, "Verbum erat apud Deum, et Deus erat Verbum;" tum, "sine Ipso factum est nihil quod factum est:" et postea, quod "Verbum Caro factum sit," et viderint Ipsum. Quod Dominus dicatur Verbum, parum in ecclesia intelligitur; sed dicitur Verbum, quia "Verbum" significat Divinum Verum seu Divinam Sapientiam, et Dominus est ipsum Divinum Verum seu ipsa Divina Sapientia; quare etiam vocatur Lux, de qua etiam dicitur quod "in mundum venerit." Quia Divina Sapientia et Divinus Amor unum faciunt, et in Domino unum ab aeterno fuerant, ideo etiam dicitur, "In Ipso vita erat, et vita erat lux hominum;" "vita" est Divinus Amor, et "lux" est Divina Sapientia. Hoc unum est, quod intelligitur per quod "in principio esset Verbum apud Deum," et quod "Deus esset Verbum;" "apud Deum" est in Deo, nam sapientia est in amore, et amor in sapientia: similiter alibi apud Johannem,

"Glorifica Me, Tu Pater, apud Te Ipsum, gloria quam habui, antequam mundus esset, apud Te" (17:5);

"apud Te Ipsum" est in Te Ipso; quare etiam dicitur, "Et Deus erat Verbum;" et alibi, quod Dominus sit in Patre et Pater in Ipso, tum quod Pater et Ipse unum sint. Nunc quia Verbum est Divina Sapientia Divini Amoris, sequitur quod sit Ipse Jehovah, ita Dominus, a quo omnia facta sunt quae facta; nam ex Divino Amore per Divinam Sapientiam omnia creata sunt.

89. Since a marriage of the Lord and the church is present in each and every particular of the Word, it can be seen that each and every particular of the Word has the Lord as its subject, as we demonstrated to begin with in The Doctrine Regarding the Lord 1-7.

The Word also has the church as its subject, and the church likewise embodies the Lord; for the Lord teaches that a person of the church is in Him, and He in that person (John 6:56, 14:20-21, 15:5, 7).

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.