1. Teachings for the New Jerusalem on the Lord

The Entire Sacred Scripture Is about the Lord, and the Lord Is the Word

WE read in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and nothing that was made came about without him. In him there was life, and that life was the light for humankind. And the light shines in the darkness, but the darkness did not grasp it. And the Word became flesh and lived among us; and we saw his glory, glory like that of the only-begotten child of the Father. He was full of grace and truth. (John 1:1-3, 5, 14)

In the same Gospel,

Light has come into the world, but people loved darkness rather than light, because their deeds were evil. (John 3:19)

And elsewhere in the same Gospel,

While you have the light, believe in the light, so that you may become children of the light. I have come into the world as a light so that anyone who believes in me will not remain in darkness. (John 12:36, 46)

We can see from this that the Lord is God from eternity and that he himself is that Lord who was born into the world. It actually says that the Word was with God and that the Word was God, as well as that nothing that was made came about without him, and then that the Word became flesh and that they saw him.

There is little understanding in the church of what it means to call the Lord “the Word.” He is called the Word because the Word means divine truth or divine wisdom and the Lord is divine truth itself or divine wisdom itself. That is why he is also called the light that is said to have come into the world.

Since divine wisdom and divine love are one with each other and have been one in the Lord from eternity, it also says “in him there was life, and that life was the light for humankind.” The life is divine love, and the light is divine wisdom.

This oneness is what is meant by saying both that “in the beginning the Word was with God” and that “the Word was God.” “With God” is in God, since wisdom is in love and love is in wisdom. This is like the statement elsewhere in John, “Glorify me, Father, together with yourself, with the glory I had with you before the world existed” (John 17:5). “With yourself” is “in yourself.” This is why it adds “and the Word was God.” It says elsewhere that the Lord is in the Father and the Father is in him [John 14:10], and that the Father and he are one [John 10:30].

Since the Word is the divine wisdom of the divine love, it follows that it is Jehovah himself and therefore the Lord, the one by whom all things were made that were made, since everything was created out of divine love by means of divine wisdom.

7877. And I shall see the blood. That this signifies the noticing of this truth by those who inflict the damnation, is evident from the signification of “to see,” as being to understand and to notice (see n. 2150, 2325, 2807, 3764, 4403-4421, 4567, 4723, 5400), that it denotes a noticing by those who inflict the damnation, follows below; and from the signification of “blood,” as being the truth of the good of innocence (as above, n. 7846).

[2] What the truth of the good of innocence is, must be told. The good of innocence is the good of love to the Lord; for they who are in this love are in innocence. Therefore they who are in the inmost or third heaven are in innocence in advance of the rest, because they are in love to the Lord. From innocence they who are there appear to others like little children, and yet they are the wisest of all who are in heaven (see n. 2306); for innocence dwells in wisdom (see n. 2305, 3494, 4797). The truth of the good of innocence which is with them is not the truth of faith, but is the good of charity. For they who are in the third heaven do not know what faith is; thus neither do they know what its truth is; for they are in the perception of the truth that is of faith, from which they instantly know that a thing is so; nor do they ever reason about it, whether it be so, still less dispute about it. That they are in perception in this manner, does not fall within the scope of memory-knowledge. It is otherwise with the spiritual, who are in the second heaven. These are led to the good which is of charity through the truth which is of faith; and therefore they reason whether a thing is true, or not, because they do not perceive whether it is; consequently with them truths become memory-knowledge, and are called doctrinal things of faith.

[3] (That they who are in the inmost or third heaven are in such a state that they perceive what is the truth of faith, and therefore do not refer it to memory-knowledge, see n. 202, 337, 2715, 2718, 3246, 4448.) How it is that by Jehovah’s saying, “I shall see,” thus saying it concerning Himself, is signified a noticing by those who inflict damnation, that is, by the infernals, can be seen from what has been shown above, namely, that evil is attributed to Jehovah, or the Lord, although nothing of evil comes forth from Him, but from hell (n. 2447, 6071, 6991, 6997, 7533, 7632, 7643). That evil is permitted, has the appearance as if it were from him who permits, seeing that he has the power to take it away. Thus in the present case, that the firstborn of the Egyptians were given to death, is attributed to Jehovah, for it is said, “I will pass through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt; and it came to pass at midnight that Jehovah smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh about to sit upon his throne unto the firstborn of the captive that was in the house of the pit” (verses 12-29); and yet in this verse he is called “a destroyer” who does this: “the blood shall be to you for a sign upon the houses where ye are; and I shall see the blood, and I will pass over you, and there shall not be in you a plague for a destroyer.”

[4] The case is similar with respect to the devastation of the evil in the other life, and the damnation and casting down into hell, which in the internal sense are meant by the “plagues,” and by the death of the firstborn, and by the immersion in the sea Suph. Jehovah, or the Lord, vastates no one, still less damns and casts down into hell; but it is the evil spirit himself who does this to himself: it is the evil that is in him. From this then it is that by “I shall see the blood” is signified a noticing by those who inflict damnation.

[5] How the case is with permission cannot be told in a few words, because it involves very many arcana. That the wicked are damned and are tormented, is not a permission from the Lord as of one who wills it, but as of one who does not will, but cannot bring a remedy in view of the urgency and resistance of the end, which is the salvation of the whole human race; for if He were to bring a remedy, it would be doing evil, which is quite contrary to the Divine. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.