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That the angels gain all their wisdom through the Word they themselves confess; for so far as they are in the understanding of the Word, so far they are in light. The light of heaven is the Divine wisdom, and this to angelic eyes is light. In the sacred repository where a copy of the Word is kept, the light is flame-like and brilliant, surpassing every degree of light in heaven outside of that repository. The wisdom of the celestial angels surpasses the wisdom of the spiritual angels almost as much as the wisdom of the latter surpasses that of men; and this because the celestial angels are in good of love from the Lord, and the spiritual angels are in truths of wisdom from the Lord; and where the good of love is there Server+ wisdom abides also; but where truths are, only so much of wisdom abides as there is also good of love. This is the reason why the Word in the Lord's celestial kingdom is written differently from the Word in His spiritual kingdom; for in the Word of the celestial kingdom goods of love are expressed, and the marks are affections of the love; while in the Word of the spiritual kingdom truths of wisdom are expressed, and the marks are interior perceptions of truth. From all this one may conclude what kind of wisdom lies concealed in the Word which is in the world; for in it all angelic wisdom, which is ineffable, is concealed; and the man, who from the Lord through the Word becomes an angel, enters into that wisdom after That the church is from the Word no one can doubt, since it has been shown above, that the Word is Divine truth (n. 189-192); that the doctrine of the church is from the Word (n. 225-233); and that by means of the Word there is conjunction with the Lord (n. 234-239). But that the understanding of the Word constitutes the church, may be called in question; for there are those who believe themselves to be of the church by virtue of their having the Word and reading it, or hearing preaching from it, and knowing something of the sense of its letter. But how this or that in the Word is to be understood they do not know; and some do not regard it as of much importance. Therefore it shall now be established that it is not the Word that constitutes the church, but the understanding of it, and that the church is such as is the understanding of the Word with those who are in the church.The church is in accordance with the understanding of the Word because it is in accordance with the truths of faith and the goods of charity, and these two are the universals which not only pervade the whole literal sense of the Word, but are also concealed within it like the precious things in a treasury. The things in the literal sense of the Word are apparent to every man because they present themselves directly to the eye; but the things that lie hidden in the spiritual sense are apparent only to those who love truths because they are truths, and do goods because they are goods. To them the treasure that the literal sense covers and guards lies open. These goods and truths are the essential constituents of the church.It is known that the church is in accordance with its doctrine, and that doctrine is from the Word; nevertheless it is not doctrine but soundness and purity of doctrine, consequently the understanding of the Word, that establishes the church. Neither is it doctrine, but a faith and life in accordance with doctrine, that establishes and constitutes the special church in the individual man. So too it is not the Word that establishes and constitutes the church in particular in man, but a faith according CISSP to the truths, and a life according to the goods, which man derives from the Word, and applies to himself. The Word is like a mine containing in its depths gold and silver in great abundance, and like a mine which at greater and greater depths conceals stones more and more precious; these mines are opened in the measure of man's understanding of the Word. The Word such as it is in itself, in its bosom, and in its depth, when not understood, would no more form a church in man than mines in Asia would make a European rich; although it would be otherwise if he were one of the owners and workers of the mine. The Word with those who search in it for truths of faith and goods of life, is like the treasuries of the king of Persia, or of the emperor of the Moguls or of China, and men of the church are like officers placed over them, who are permitted to take for their use as much as they please. But those who merely have possession of the Word and read it, but do not try to get from it genuine truths for their faith or genuine goods for their life, are like those who know by hearsay that there are such great treasures there, but do not receive a penny from them. Those who have the Word, but do not gain from it any understanding of genuine truth, or any will for genuine good, are like those who think themselves rich for having money borrowed from others, or like those who hold estates, houses, and merchandise belonging to others. This, as everyone can see, is mere hallucination. They are also like those who go about magnificently clothed, and are driven about in gilded carriages, with attendants behind and beside them, and couriers ahead, and yet none of this is their own property.Such was the Jewish nation; and therefore, because it had the Word, it was likened by the Lord to a rich man, who was clothed in purple and fine linen, and fared sumptuously every day, and yet did not gain enough truth and good from the Word to have pity upon poor Lazarus, who Cisco Dumps lay at his door full of sores. Not only did that nation appropriate no truths from the Word, it drew from it falsities in such abundance, that finally not a single truth could be seen by them; for through falsities truths are not merely covered, they are even obliterated and cast out. For this reason the Jews did not acknowledge the Messiah, although all the prophets had foretold His coming.

It is known that the church is in accordance with its doctrine, and that doctrine is from the Word; nevertheless it is not doctrine but Network+ soundness and purity of doctrine, consequently the understanding of the Word, that establishes the church. Neither is it doctrine, but a faith and life in accordance with doctrine, that establishes and constitutes the special church in the individual man. So too it is not the Word that establishes and constitutes the church in particular in man, but a faith according to the truths, and a life according to the goods, which man derives from the Word, and applies to himself. The Word is like a mine containing in its depths gold and silver in great abundance, and like a mine which at greater and greater depths conceals stones more and more precious; these mines are opened in the measure of man's understanding of the Word. The Word such as it is in itself, in its bosom, and in its depth, when not understood, would no more form a church in man than mines in Asia would make a European rich; although it would be otherwise if he were one of the owners and workers of the mine.
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The Word with those who search in it for truths of faith and goods of life, is like the treasuries of the king of Persia, or of the emperor of the Moguls or of China, and men of the church are like officers placed over them, who are permitted to take for their use as much as they please. But those who merely have possession of the Word and read it, but do not try to get from it genuine truths for their faith or genuine goods for their life, are like those who know by hearsay that there are such great treasures there, but do not receive a penny from them. Those who have the Word, but do not gain from it any understanding of genuine truth, or any will for genuine good, are like those who think themselves rich for having money borrowed from others, or like those who hold estates, houses, and merchandise belonging to others. This, as everyone can see, is mere hallucination. They are also like those who go about magnificently clothed, and are driven about in gilded carriages, with attendants A+ behind and beside them, and couriers ahead, and yet none of this is their own property.
Such was the Jewish nation; and therefore, because it had the Word, it was likened by the Lord to a rich man, who was clothed in purple and fine linen, and fared sumptuously every day, and yet did not gain enough truth and good from the Word to have pity upon poor Lazarus, who lay at his door full of sores. Not only did that nation appropriate no truths from the Word, it drew from it falsities in such abundance, that finally not a single truth could be seen by them; for through falsities truths are not merely covered, they are even obliterated and cast out. For this reason the Jews did not acknowledge the Messiah, although all the prophets had foretold His coming.

There is said to be a marriage of the Lord and the church, and in consequence of good and truth, in every particular of the Word, because VCP where there is a marriage of the Lord and the church there is also a marriage of good and truth, since the latter is from the former. For when the church, that is, the man of the church, is in truths, the Lord flows into his truths with good, and makes them alive; or what is the same thing, when the man of the church is in the understanding of truth the Lord flows into his understanding through the good of charity, and thus pours life into it. In every man there are two faculties of life called the understanding and will. The understanding is the receptacle of truth and thus of wisdom, and the will is the receptacle of good and thus of charity. That man may be a man of the church these two faculties must make one; and they make one when man forms his understanding out of genuine truths, which in appearance is done as if by himself, and when his will is filled with the good of love, which is done by the Lord. In consequence of this, man has both a life of truth and a life of good, a life of truth in his understanding, and a life of good in his will, and when these are made one they constitute one life and not two. This is the marriage of the Lord and the church, and also the marriage of good and truth in man. That in every particular of the Word there is a marriage of the Lord and the church, and in consequence a marriage of good and truth, has not been seen heretofore; nor could it be seen because the spiritual sense of the Word has not been disclosed until now, and through that only can this marriage be seen. For there are two senses in the Word, concealed within the sense of its letter, which are called the spiritual sense and the celestial sense. These Project Management Professional interior contents of the Word have relation in the spiritual sense chiefly to the church, and in the celestial sense chiefly to the Lord. Again these contents have relation in the spiritual sense to Divine truth, and in the celestial sense to Divine good. From this there is in the Word such a marriage. But this is manifest only to those who from the spiritual and celestial senses of the Word know the significations of the words and names; for some words and names are predicated of good, and some of truth, and some include both; therefore without a knowledge of their significance, that marriage in the particulars of the Word cannot be seen. This is why this arcanum has not been disclosed until now. Because there is such a marriage in every particular of the Word, there are very often two expressions in it that appear like repetitions of the same thing; and yet they are not repetitions, but one of them has relation to good and the other to truth; and the two taken together constitute their conjunction, and thus one thing. From this also is the Divine holiness of the Word; for in every
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Divine work there is good conjoined with truth, and truth conjoined with good.

Readers of the Word who pay attention to it can see that there are dual expressions in Wireless LAN the Word that seem like repetitions of the same thing; as for example, brother and companion, poor and needy, waste and wilderness, void and emptiness, foe and enemy, sin and iniquity, anger and wrath, nation and people, joy and gladness, mourning and weeping, justice and judgment, and so on; which expressions seem to be synonymous, and yet they are not; for brother, poor, waste, void, foe, sin, anger, nation, joy, mourning, and justice, are predicated of good, and in the opposite sense of evil; VPN and Security while companion, needy, wilderness, emptiness, enemy, iniquity, wrath, people, gladness, weeping, and judgment, are predicated of truth, and in the opposite sense of falsity. Nevertheless to a reader who is ignorant of this arcanum, poor and needy, waste and wilderness, void and emptiness, and so forth, seem to be one, and yet they are not one, but they become one by conjunction. Many other things in the Word are joined together, as fire and flame, gold and silver, brass and iron, wood and stone, bread and water, bread and wine, purple and fine linen, and so on; because fire, gold, brass, wood, bread, and purple, are predicated of good; while flame, silver, iron, stone, water, wine, and fine linen, are predicated of truth. Likewise it is said that man should love God "with his whole heart, and his whole soul;" also that God will create in man "a new heart and a new spirit;" because "heart" is Storage Networking predicated of good of love, and "soul" and "spirit" of the truths of faith There are also words which, because they involve in their meaning both good and truth, are used alone, no others being joined with them. But these and many other things are manifest only to the angels, and to those who are in the spiritual sense as well as in the natural sense.

In many places in the prophets the church with the Israelitish and Jewish nation is described as wholly destroyed and reduced to nothing by their having falsified the meaning or understanding of the Word; for nothing else destroys a church. The understanding of the Word both true and false is
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described in the Prophets by "Ephraim," especially in Hosea; for in the Word "Ephraim" signifies the understanding of the Word in the church. As the understanding of the Word constitutes the church, Ephraim is called: A dear son and a pleasant child (Jer. 31:20); The firstborn (Jer. 31:9); The strength of the head of Jehovah (Ps. 60:7; 108:8); Mighty (Zech. 10:7); Filled with a bow (Zech. 9:13); and the sons of Ephraim are said to be, Armed and shooters with the bow (Ps. 78:9); for a bow signifies doctrine from the Word fighting against falsities. Therefore also, Ephraim was transferred to Israel's right hand, and blessed; and was accepted in the place of Reuben (Gen. 48:5, 11 seq.); and therefore, Ephraim, with his brother Manasseh, in the blessing of the sons of Israel by Moses, under the name of their father Joseph, was exalted above them all (Deut. 33:13-17). [2] But what the church is when the understanding of the Word is destroyed, is also depicted in the Prophets by "Ephraim," especially in Hosea, as in the following passages: Israel and Ephraim shall fall; Ephraim shall become a desolation; Ephraim is oppressed and crushed of judgment (Hos. 5:5, 9, 11-14). O Ephraim, what shall I do unto thee? for your mercy is as a morning cloud, and as the early dew it goeth away (Hos. 6:4). They shall not dwell in the land of Jehovah; but Ephraim shall return into Egypt, and shall eat what is unclean in Assyria (Hos. 9:3). "The land of Jehovah" is the church; "Egypt" is the knowing faculty of the natural man; "Assyria" is reasoning therefrom; and these two together falsify the interior understanding of the Word; therefore it is said that "Ephraim shall return to Egypt, and shall eat what is unclean in Assyria." [3] Ephraim feedeth on wind, and followeth after the east wind; he daily multiplieth lies and destruction; they make a covenant with Assyria and oil is carried into Egypt (Hos. 12:1). "To feed upon the wind," "to follow after the east wind," and "to multiply lies and destruction," is to falsify truths and thus destroy the church. "Ephraim's whoredom" has a like signification, since "whoredom" signifies
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falsification of the understanding of the Word, that is, of its genuine truth; as in the following: I have known Ephraim; that he hath surely committed whoredom, and Israel is defiled (Hos. 5:3). I have seen a horrible thing in the house of Israel; there Ephraim hath committed whoredom and Israel hath become defiled (Hos. 6:10). Israel is the church itself, and Ephraim is the understanding of the Word, from which and according to which is the church; therefore it is said "Ephraim hath committed whoredom, and Israel is defiled." [4] As the church with the Israelitish and Jewish nation became wholly destroyed by falsifications of the Word, it is said of Ephraim: I must give thee up, Ephraim. I must deliver thee, Israel. I must make thee as Admah. I must set thee as Zeboim (Hos. 11:8). Since then the prophet Hosea, from the first chapter to the last, treats of the falsification of the genuine understanding of the Word, and the destruction of the church thereby; and since "whoredom" signifies falsification of truth therein; that prophet was commanded to represent this state of the church by, Taking a harlot to himself for a wife, and begetting children by Specialist her (Hos. 1), and again by, Taking a woman who was an adulteress (Hos. 3). These passages are presented in order to show and prove from the Word, that the church is such as is the understanding of the Word in it; excellent and precious if the understanding of it is from genuine truths out of the Word; but destroyed and even filthy if from truths falsified.

It is known that the church is in accordance with its doctrine, and that doctrine is from the Word; nevertheless it is not doctrine
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but soundness and purity of doctrine, consequently the understanding of the Word, that establishes the church. Neither is it doctrine, but a faith and life in accordance with doctrine, that establishes and constitutes the special church in the individual man. So too it is not the Word that establishes and constitutes the church in particular in man, but a faith according to the truths, and a life according to the goods, which man derives from the Word, and applies to himself. The Word is like a mine containing in its depths gold and silver in great abundance, and like a mine which at greater and greater depths conceals stones more and more precious; these mines are opened in the measure of man's understanding of the Word. The Word such as it is in itself, in its bosom, and in its depth, when not understood, would no more form a church in man than mines in Asia would make a European rich; although it would be otherwise if he were one of the owners and workers of the mine. The Word with those who search in it for truths of faith and goods of life, is like the treasuries IP Communications of the king of Persia, or of the emperor of the Moguls or of China, and men of the church are like officers placed over them, who are permitted to take for their use as much as they please. But those who merely have possession of the Word and read it, but do not try to get from it genuine truths for their faith or genuine goods for their life, are like those who know by hearsay that there are such great treasures there, but do not receive a penny from them. Those who have the Word, but do not gain from it any understanding of genuine truth, or any will for genuine good, are like those who think themselves rich for having money borrowed from others, or like those who hold Network Management estates, houses, and merchandise belonging to others. This, as everyone can see, is mere hallucination. They are also like those who go about magnificently clothed, and are driven about in gilded carriages, with attendants behind and beside them, and couriers ahead, and yet none of this is their own property.

In respect to the Word in heaven, it is written in a spiritual style, which is wholly CCNA Wireless different from the natural style. This spiritual style consists of mere letters, each one of which involves some meaning; and there are lines, turns, and dots over and between the letters, and in them, which heighten the meaning. With the angels of the spiritual kingdom the letters are similar to those used in print in our world; among the angels of the celestial kingdom they are with some like the Arabic letters, and with some like the ancient Hebrew letters, but curved above and below, with marks over, between, and within them; with every particular of these also involving a complete sense. [2] Such being the nature of their writing, with them the names of persons and places in the Word are expressed by signs, whereby the wise are enabled to understand the spiritual and celestial significance of each name, as by "Moses" the Word of God written through him, and in general the historic Word is meant; by "Elias" the prophetic Word; by "Abraham," "Isaac," and "Jacob," the Lord in respect to the celestial Divine, the spiritual Divine, and the natural Divine; by "Aaron" the Lord's priesthood; by "David" His royalty; by the names of Jacob's sons, or the twelve tribes of Israel, the various constituents of heaven and the church, and like things by the names of the Lord's twelve disciples; by "Zion" and "Jerusalem," the church in respect to doctrine from the Word; by "the
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land of Canaan," the church itself; by places and cities there on either side of Jordan, various things pertaining to the church and its doctrine. It is the same with numbers; in the copies of the Word in heaven these are not found; but instead of them the things to which the numbers correspond. From all this it can be seen that the Word in heaven is in its literal sense similar to our Word, and at the same time corresponds to it; and that they are therefore one. [3] It is a wonderful fact that the Word in the heavens is so written that the simple understand it simply, and the wise wisely; for the letters have over them many turns and markings, which, as before said, heighten the meaning; and to these the simple pay no attention and know nothing about them; but the wise give attention to them, each according to his own wisdom, even to the highest. A copy of the Word written by angels who are inspired by the Lord is kept by every larger society in its sacred repository, that the Word may not be CCVP changed elsewhere in the least point. The Word in our world is similar to the Word in heaven in this respect, that here, too, the simple understand it simply, and the wise wisely; but this takes place in a different way.

This conjunction is not apparent to man, but it exists in affection for truth and in the perception of truth. There is affiliation with the CCVP angels of heaven by means of the sense of the letter, because within that sense there is a spiritual and a celestial sense; and the angels are in these senses, the angels of the Lord's spiritual kingdom in the spiritual sense of the Word, and the angels of His celestial kingdom in its celestial sense. These two senses are evolved from the natural sense of the Word when it is read by a man who regards the Word as holy. The evolution is instantaneous; consequently the affiliation is also.That the spiritual angels are in the spiritual sense of the Word, and the celestial angels in its celestial sense, has been made evident to me by much experience. It has been granted to me to perceive that when I read the Word in the sense of its letter a sharing with the heavens was effected, now with this society there and now with that; and the things that I understood according to the natural sense the spiritual angels understood according to the spiritual sense, and the celestial angels according to the celestial sense, and this instantly. Having perceived this sharing some thousands of times, I have not the least doubt about it remaining. Moreover, there are spirits who are below the heavens, who abuse this sharing by reciting certain passages from the sense of the letter of the Word, and immediately observing and noting the society with which the sharing is effected. This, too, I have often seen and heard. In this way it has been given me to know by a living experience, that the Word in the sense of its letter is the Divine medium of conjunction with the Lord and affiliation with the angels of heaven.But how from the natural sense the spiritual angels perceive their sense, and the celestial angels theirs, when man is reading the Word, shall be illustrated by examples. Let four of the commandments of the Decalogue serve as examples. The Fifth Commandment, "Thou shalt not kill" - By this man understands not only killing but also cherishing hatred and longing for revenge even to murder. A spiritual angel understands "killing" to mean acting the devil and murdering a man's soul; while a celestial angel understands "killing" to mean hating the Lord and the Word. [2] The Sixth Commandment, "Thou shalt not commit adultery": Man understands "committing adultery" to mean whoredom, obscene actions, lascivious conversation, and filthy thoughts. A spiritual angel understands "committing adultery" to mean adulterating the goods of the Word, and falsifying its truths; while a celestial angel understands "committing CCNA Security adultery" to mean denying the Divine of the Lord and profaning the Word. [3] The Seventh Commandment, "Thou shalt not steal": Man understands "stealing" to mean stealing, defrauding, and depriving the neighbor of his goods by any pretext. A spiritual angel understands "stealing" to mean depriving others of their truths and goods of faith by means of evils and falsities; while a celestial angel understands "stealing" to mean attributing to oneself what belongs to the Lord, and claiming for oneself the Lord's righteousness and merit. [4] The Eighth Commandment, "Thou shalt not bear false witness" - Man understands "bearing false witness" to mean lying and defaming anyone; a spiritual angel understands "bearing false witness" to mean saying and persuading that falsity is truth and evil is good, and the converse; while a celestial angel understands "bearing false witness" to mean blaspheming the Lord and the Word. [5] These examples show how what is spiritual and celestial is evolved and drawn forth from the natural sense of the Word, within which they are. And what is wonderful, the angels draw forth what belongs to them without knowing what the man is thinking; and yet the thoughts of angels and men make one by correspondences, like end, cause, and effect. Moreover, ends actually reside in the celestial kingdom, causes in the CCNA Voice spiritual kingdom, and effects in the natural kingdom. From this comes the affiliation of men with angels by means of the Word.

It has been granted me to talk with many after their death, who believed that they were CCIE to shine like stars in heaven, because, as they claimed, they had regarded the Word as holy, had often read it through, and had gathered from it many things by which they had confirmed the dogmas of their faith, and in consequence had become celebrated as learned men, for which reason they believed that they were to be Michaels and Raphaels. But many of them were examined in respect to the love from which they had studied the Word; and it was found that some of them had studied it from love of self, that they might be worshiped as leaders in the church, and some from love of the world, that they might gain riches; and when these had been examined in respect to their knowledge of the Word, it was found that they had learned from it nothing of genuine truth, but only such truth as may be called truth falsified, which in itself is putrid falsity, for in heaven it has a putrid odor. To these it was said CCDP that this was the case with them because self and the world had been their ends when they read the Word, and not the truth of faith and good of life. And when self and the world are ends, the mind in reading the Word sticks fast in self and the world, and in consequence their thought is always from what is their own; and man's own is in darkness respecting everything that pertains to heaven and the church; and in such a state it is impossible for man to be lifted up by the Lord and raised into the light of heaven, and therefore to receive any influx from the Lord through heaven. I also saw these persons admitted into CCDA heaven, and when found to be destitute of the truths they were cast down, and still their pride in their own merit remained with them. It was otherwise with those who had studied the Word from an affection for knowing the truth because it is truth, and because it subserves the uses of life, not only their own but also the uses of the neighbor; these I have seen raised up into heaven, and thus into the light in which Divine truth there is; and I have seen them exalted at the same time into angelic wisdom, and into its happiness in which the angels of heaven are.

Without doctrine the Word is not understood. This is because the Word in the CCENT sense of the letter consists purely of correspondences, in order that it may at the same time include things spiritual and celestial, and each word may be a container and support of these. For this reason, in the sense of the letter Divine truths are rarely naked truths, but are truths clothed; and these are called appearances of truth, many of which are adapted to the understanding of the simple, who do not raise their thoughts above such things as they see before their eyes; others appear like contradictions, although when the Word is viewed in its spiritual light, there is no contradiction to be found in it; furthermore, in some portions of the prophets there are collections of the names of places and persons from which no sense can be elicited. As the Word is such in the sense of the letter it is clear that it cannot be understood without doctrine. [2] This may be illustrated by examples. It is said, That Jehovah repents (Exod. 32:12, 14; Jonah 3:9, 4:2). It is also said, That Jehovah does not repent (Num. 23:19; 1 Sam. 15:29). Without doctrine these statements cannot be harmonized. It is said, That Jehovah visits the iniquity of the fathers upon the sons unto the third and fourth generation (Num. 14:18). It is also said: That the father shall not be put to death for the son, neither shall the son be put to death for the father; but everyone for his own sin (Deut. 24:16). In the light of doctrine these statements do not conflict, but agree. [3] Jesus said: Ask, and it shall he given you; seek, and ye shall find; and to him that knocketh it shall be opened (Matt. 7:7, 8; 21:21, 22). Without doctrine it might be supposed that everyone is to receive whatever he asks; but from doctrine it is known that when man's asking is from the Lord whatever he asks is given him; and this the Lord also teaches: If ye abide in CCNA Me, and My words abide in you, ask whatsoever ye will, and it shall be done unto you (John 15:7). [4] The Lord says: Blessed are ye poor, for yours is the kingdom of God (Luke 6:20). Without doctrine this might be thought to teach that heaven is for the poor, and not for the rich; but doctrine teaches that the poor in spirit are meant; for the Lord says: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). [5] Again, the Lord says: Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged (Matt. 7:1, 2; Luke 6:37). Without doctrine one might be led to conclude from this that he ought not to judge a wicked man to be wicked; but according to doctrine, it is lawful to judge, but justly, for the Lord says: Judge righteous judgment (John 7:24). [6] Jesus says: Be not ye called teacher; for one is your Teacher, even Christ. And call no man your father on earth; for one is your Father, which is in the heavens. Neither be ye called masters; for one is your Master, even Christ (Matt. 23:8-10). Without doctrine it would follow from this that no man ought to call another teacher or father or master; but from doctrine it is known that this is permissible in the natural sense, but not in the spiritual sense. [7] Jesus said to His disciples: When the Son of Man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). From these words one might conclude that the Lord's disciples are to judge, when in fact they are unable to judge anyone; and so this arcanum will be made clear by the doctrine that the Lord alone, who is omniscient and who knows the hearts of all, is to judge, and is able to judge, and that by His "twelve disciples" is meant the church in respect to all the truths and goods which it has from the Lord through the Word; thus doctrine shows that it is by these truths that everyone is to be judged, according to the Lord's CCNPwords in John (3:17, 18; 12:47, 48). There are many other like statements in the Word, which make it evident that without doctrine the Word is not understood.