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19. (Verse Arcana Coelestia 2762, 5247; the case is the same with John the Baptist, who is therefore called Elijah, n. 7643, 9372. That Peter signifies faith, and thence the Lord as to faith, because faith is from the Lord, may be seen above, n. 9.) It is therefore evident why John signifies the Lord. The reason he signifies the Lord as to doctrine is, because it is said, "John to the seven churches," and by the seven churches, in the internal sense, are meant all who are in truths from good, or in faith from charity; for these are they who constitute the church; and it is doctrine that teaches those things. For this reason the Lord, as He is the Word, is also the doctrine of the church, for all doctrine is from the Word. (That the Lord is the doctrine of the church, because all the truth which pertains to doctrine is from the Word, thus from the Lord, may be seen, Arcana Coelestia 2531, 2859, 3712.)
19. Verse 4. John signifies the Lord in respect to doctrine. This is evident from the representation of "John," as being the good of love (of which above, n. Arcana Coelestia 2762, 5247; likewise "John the Baptist," who is therefore called "Elijah," n. 7643, 9372. That "Peter" signifies faith, and therefore the Lord in respect to faith, because faith is from the Lord, see above, n. 9) From this it can be seen why "John" signifies the Lord. He signifies the Lord in respect to doctrine because it is said, "John to the seven churches," and by "the seven churches," in the internal sense, are meant all who are in truths from good, or in faith from charity; for it is these that constitute the church; and doctrine is what teaches these truths. From this it is that as the Lord is the Word, so is He also the doctrine of the church, for all doctrine is from the Word. (That the Lord is the doctrine of the church, because all truth that is of doctrine is from the Word, thus from the Lord, see Arcana Coelestia 2531, 2859, 3712)
19. (Vers. 4.) Johannes." - Quod significet Dominum quoad doctrinam, constat ex repraesentatione Johannis, quod sit bonum amoris (de qua supra, n. 8); et quia est bonum amoris, est in supremo sensu Dominus, quoniam omne bonum amoris est a Domino: homo, spiritus et angelus, sunt modo recipientes; et qui sunt recipientes, illi dicuntur significare id quod a Domino. Simile fit cum multis aliis in Verbo, ut cum Abrahamo, Isaco, Jacobo, Davide, Elia, Elisaeo, Johanne Baptista, Petro, et reliquis Apostolis: unusquisque ex illis significat aliquod bonum aut verum caeli et ecclesiae, sed usque omnes illi in supremo sensu significant Dominum: sicut "David" in sensu interno significat Divinum Verum in regno spirituali, quod regium Domini dicitur; quare in sensu supremo significat Dominum quoad id verum et quoad regium; quapropter dicitur de Davide in Verbo, quod venturus et regnaturus sit super filios Israelis (Ezechiel 37:24, 25; Hoschea 3:5).
Similiter "Elias" et "Elisaeus", qui quia in sensu interno significant Verbum, ideo in sensu supremo significant Dominum a quo Verbum.
(Quod "Elias" et "Elisaeus" significent Verbum, ita Dominum quoad Verbum, videatur n. 2762, 1
5247, 7643, 9372: quod "Petrus" significet fidem, et inde Dominum quoad fidem, quia fides est a Domino, videatur supra, n. 9.)
Inde constare potest unde est quod "Johannes" significet Dominum. Quod significet quoad doctrinam, est quia dicitur, "Johannes septem Ecclesiis"; et per "septem Ecclesias" in sensu interno intelliguntur omnes qui in veris ex bono seu in fide ex charitate sunt, nam illi sunt qui faciunt ecclesiam, et doctrina est quae docet illa. Inde est, quod Dominus, sicut est Verbum, etiam sit Doctrina ecclesiae; nam omnis doctrina est ex Verbo. (Quod Dominus sit Doctrina ecclesiae, quia omne verum quod doctrinae est a Verbo, ita a Domino, n. 2
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.