1. The Sacred Scripture, or Word, Is Divine Truth Itself

Everyone says that the Word comes from God, is Divinely inspired, and so is holy. But even so, no one has known before this wherein the Divinity in it lies. For in its letter the Word appears as though written in the ordinary way, in a foreign style, neither as sublime or nor as lucid as writings of the present age seem to be.

As a result, a person who worships nature as God, or in preference to God, and so thinks prompted by self and his own self-interest, and not prompted by heaven in response to the Lord, may easily fall into error regarding the Word, and into scorning it, and when reading it, saying to himself, “What is this? What is that? Is this Divine? Can God, whose wisdom is infinite, speak so? Where is the holiness in it, and what makes it holy, other than some teaching of religion and so conviction?”

48. When the Lord was transfigured, He represented the Word in its glory. When the Lord was transfigured before Peter, James and John, we read that “His face shone like the sun, ” that “His garments became as white as the light, ” and that “Moses and Elijah appeared..., talking with Him.” Moreover, that “a bright cloud overshadowed” the disciples, and that they heard “a voice...out of the cloud, saying, ‘This is My beloved Son.... Hear Him!’ ” (Matthew 17:1-5).

I have been informed that the Lord then represented the Word. His face, which shone like the sun, represented His Divine goodness. His garments, which became as white as the light, represented His Divine truth. Moses and Elijah represented the narrative and prophetic portions of the Word — Moses the Word written by him, and in general the narrative portion of the Word, and Elijah the prophetic portion of the Word. The bright cloud that overshadowed the disciples represented the Word in its literal sense. That is why they heard a voice from it that said, “This is My beloved Son. Hear Him!” For all utterances and answers from heaven are always made by means of outmost expressions such as are found in the Word’s literal sense, being made in fullness from the Lord.

38. We find in heaven and in the world sequential order and concurrent order. In sequential order one element follows and succeeds another, from the highest of them to the lowest. In concurrent order, however, one element is adjacent to another, from the inmost of them to the outmost.

Sequential order is like a column with vertical elements from highest to lowest, while concurrent order is like a coherent whole with concentric rings from the center to the surface.

We will now say how sequential order becomes, in the lowest element, concurrent order. It happens in this way: The highest elements in sequential order become the inmost ones in concurrent order, and the lowest elements in sequential order become the outmost ones in concurrent order. It is comparatively like a sinking column of vertical elements becoming a unified mass on a single plane.

[2] In this way concurrent order is formed from a sequential one, and this is the case in each and every constituent of the natural world, and in each and every constituent of the spiritual world. For everywhere we find a first element, an intermediate element, and a final element. And the first element proceeds and progresses through the intermediate element to its final element.

Now in application to the Word: Its celestial, spiritual and natural constituents emanate from the Lord in sequential order, and in the final ones are present in concurrent order. Thus the Word’s celestial and spiritual senses are then present at the same time in its natural sense.

When this is understood, it can be seen how the Word’s natural sense, namely its literal sense, is the foundation, containing vessel, and buttress of its spiritual and celestial senses. It can be seen, too, how Divine goodness and Divine truth are present in the Word’s literal sense in their fullness, in their holiness, and in their power.