10645.“不可向别神下拜”表要出于信和爱唯独敬拜主。这从“下拜”的含义清楚可知，“下拜”是指崇拜和敬拜。之所以要唯独敬拜主，而不是别人，是因为在圣言中，“耶和华”和“神”用来表示主（参看9315，9373节提到的地方）；还因为主是天地之神，并且是独一的神（9194节）。之所以说要以“信和爱”来敬拜主，是因为对主的敬拜要么源于信，要么源于爱。源于信的敬拜被称为符合真理的敬拜，因为真理属于信；源于爱的敬拜被称为源于良善的敬拜，因为良善属于爱。在主的属灵国度的人以信敬拜主，而在主的属天国度的人以爱敬拜主。
不过，必须在此说一说以信和爱敬拜主是什么样。许多人以为，当他们相信教会的教义事物时，就是以信敬拜主；当他们爱主时，就是以爱敬拜祂。然而，对主的敬拜不仅仅在于信，也不仅仅在于爱；相反，它在于按照祂的诫命生活；因为如此行的人，也唯独他们才是那信主爱主的人。其他人都说，他们信主，但其实并不信祂；他们也可能说他们爱主，但其实并不爱祂。唯有那些照主的诫命生活的人信主爱主，原因在于，主不在有对真理的理解，却没有对真理的意愿的地方，只在有对真理的理解，加上对真理的意愿的地方。事实上，在一个人意愿真理，并出于意愿实行真理之前，真理不会进入他，并变成他的，因为意愿才是这个人。此外，主也与一个人同在于他那源于良善的真理中；源于良善的真理就是一个人意愿，并由此而实行的真理，而不是他理解，却没有意愿它们而实行的真理。事实上，没有意愿而实行是虚伪的，因为它们是行在世人面前，而不是行在主面前。
此外，主不与空有一外壳的人同住，也就是说，不与一个不知道并实行祂的真理之人同住。主与人同在于源于良善的真理，也就是此人所意愿并实行的真理中；因为源于良善的真理构成与人同在的教会，并构成与他同在的天堂；简言之，它们使主自己住在他里面。
人们若权衡一下这个问题，仅凭理性就能发觉事实就是这样；他们能看出，一个人的理解力是通过真理形成的，他的整个意愿是通过良善形成的。因为宇宙万物都与真理和良善有关；人的理解力被造是为了接受真理，人的意愿被造是为了接受良善。一个人所相信的真理被称为“信之真理”，以快乐充满一个人的良善被称为“爱之良善”。由此可见，形成理解力的信之真理是什么样，以及形成意愿的爱之良善是什么样，就决定了一个人是什么样；因为人之为人，凭的是他的理解力和意愿。因此，如果神的真理形成他的理解力，并构成他的信，成为其爱的组成部分的良善形成他的意愿，那么可推知，此时天堂便存在于这个人里面，主与此人同住，如同住在祂的天堂里。因为构成理解力的神性真理和构成意愿的神性良善来自主，或说属于主；属于主的事物就是主自己。由此明显可知，信主就是以信之真理充满一个人的理解力；爱主就是以爱之良善充满一个人的意愿；这些事只能通过从主学习真理，意愿并实行它们而实现。无论你说意愿并实行，还是说热爱，意愿都一样；因为一个人会去意愿他所爱的，去热爱他实际所意愿的。
由此可见，什么叫以信和爱敬拜主。其性质就是如所描述的那样，这一点也可从以下事实明显看出来：主意愿或渴望拯救所有人。祂意愿或渴望拯救一个人就是祂意愿或渴望把他引向祂自己，引向天堂。这一切是不可能实现的，除非主在他里面；而主根本不可能在他里面，除非是在诸如住在他里面的来自祂自己的那类事物里面。这些事物就是源于良善的真理，因而是此人以信和爱所遵行的祂的诫命；因为没有什么别的东西存在于一个人里面，或能存在于他里面来接受主与天堂。天堂本身也不是由任何其它东西构成的。
信主爱主就在于遵行祂的诫命，主在约翰福音中也教导了这一点：
你们若爱我，就必遵守我的命令。有了我的命令又遵行的，这人就是爱我的。人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，在他那里作我们的家。不爱我的人就不遵守我的话。（约翰福音14:15，21，23-24）
别处：
你们要住在我的爱里。你们若遵守我的诫命，就住在我的爱里。你们若遵行我所吩咐你们的，就是我的朋友了。（约翰福音15:9，10，14）
关于仁与信的教义就教导了所要遵守，并必须照之生活的诫命。
Potts(1905-1910) 10645
10645. Wherefore thou shalt not bow thyself to another god. That this signifies that the Lord alone is to be worshiped from faith and love, is evident from the signification of "bowing one's self," as being to adore and to worship. That it is the Lord alone who is to be worshiped and no other is because by "Jehovah" and by "God" in the Word is meant the Lord (see at the places cited in n. 9315, 9373); and also because the Lord is the God of heaven and earth, and also the one only God (n. 9194). It is said that the Lord is to be worshiped "from faith and love," because the worship of the Lord is either from faith, or from love. Worship from faith is called worship according to truths, for truths belong to faith; and worship from love is called worship from good, for good is of love. Those who are in the Lord's spiritual kingdom worship Him from faith; and those who are in His celestial kingdom worship Him from love. [2] But something must here be said in regard to the worship of the Lord from faith and from love. Many suppose that they worship the Lord by faith when they believe the things of the doctrine of the church, and that they worship the Lord by love when they love Him. Yet the Lord is not worshiped by merely believing, and by merely loving, but by living according to His commandments, because these persons alone believe in the Lord and love Him. The others say that they believe in Him, and yet they do not believe; and they say that they love Him, and yet they do not love Him. The reason why those alone believe in the Lord and love Him who live according to His commandments is that the Lord is not in the understanding of truth without the willing of it; but is in the understanding of truth together with the willing of it. For truth does not enter into a man and become his, until the man wills it and from willing does it, because the will is the man himself, whereas the understanding is only so far the man as it partakes of the will. [3] Moreover, the Lord is present with a man in his truths which are from good, and the truths which are from good are those which the man wills, and from this does; but not those which he understands, and does without willing them; for to do without willing is hypocrisy, because it is done before men, and not before the Lord. Moreover, the Lord does not dwell with an empty man, that is, with a man who does not know his truths and do them. The Lord is present with a man in the truths which are from good, that is, which the man wills and does, for the truths which are from good make the church with a man, and make heaven with him; in a word, make the Lord Himself to be with him. [4] If a man reflects, he is able from reason alone to perceive that this is so; for he is able to know that a man's understanding is formed by means of truths, and all his will by means of goods, because all things in the universe bear relation to truth and to good, and man's understanding has been formed to receive truths, and his will to receive goods. Truths which are believed are called "truths of faith;" and goods which affect with delight are called "goods of love." From this it can be seen that such as are the truths of faith by means of which the understanding is formed, and such as are the goods of love by means of which the will is formed, such is the man; for man is man from the understanding and the will. If therefore his understanding has been formed by means of truths Divine, and these truths become of his faith; and if his will has been formed by means of goods which become of his love, it follows that then heaven is in the man, and that the Lord can dwell with him as in His heaven. For the Divine truths which make the understanding and the Divine goods which make the will are from the Lord, or are the Lord's, and the things that are the Lord's are Himself. From this it is evident that to believe in the Lord is to imbue one's understanding with the truths of faith; and that to love the Lord is to imbue one's will with the goods of love; and that this cannot be done except by learning truths from the Lord, by willing them, and by doing them. Whether you say willing and doing, or loving, it is the same, for that which a man loves, he wills; and that which he actually wills, he loves. [5] From all this it can now be seen what it is to worship the Lord from faith and love. That such is the case is also evident from the fact that the Lord wills the salvation of all. To will the salvation of man is to will to bring him unto Himself in heaven. This cannot be done unless the Lord is in him, and the Lord cannot possibly be in him except in such things in him as are from Himself, which things are truths from good, thus His commandments which the man does from faith and from love, because there are no other recipients in man of the Lord and of heaven, nor can be. Heaven itself consists of no other things. [6] That to believe in the Lord and to love Him is to do His commandments, the Lord also teaches in John:
If ye love Me, keep My commandments. He that hath My commandments, and doeth them, he it is that loveth Me. If a man love Me, he will keep My word; and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not keepeth not My words (John 14:15, 21, 23-24). Abide ye in My love. If ye keep My commandments, ye shall abide in My love. Ye are My friends if ye do whatsoever I command you (John 15:9, 10, 14). The commandments and the precepts which are to be kept, and according to which the life must be, are taught in The Doctrine of Charity and of Faith.
Elliott(1983-1999) 10645
10645. 'Therefore you shall not bow down to any other god' means that the Lord alone is to be worshipped in faith and love. This is clear from the meaning of 'bowing down' as adoring and worshipping. The reason why the Lord alone and no other is the One who is to be worshipped is that 'Jehovah' and 'God' are used in the Word to mean the Lord, see in the places referred to in 9315, 9373, and that the Lord is the God of heaven and earth, also the one and only God, in the places referred to in 9194. The reason for saying that the Lord is to be worshipped in faith and love is that worship of the Lord springs either from faith or from love. Worship that springs from faith is called worship in accord with truths, for truths belong to faith, and worship that springs from love is called worship springing from good, for good belongs to love. Those who are in the Lord's spiritual kingdom worship Him in faith, whereas those who are in His celestial kingdom do so in love.
[2] But something must be said to show what worship of the Lord in faith and love is like. Very many people suppose that they worship the Lord in faith when they believe the things contained in the teachings of the Church, and that they worship the Lord in love when they love Him. But worship of the Lord does not consist in mere belief nor in mere love; rather it consists in leading a life in accord with His commandments. For those who do so, they alone are the ones who believe in the Lord and love Him. All others may say that they believe in the Lord but they do not in fact believe in Him, and they may say that they love Him but they do not in fact do so. The reason why only those who lead a life in accord with His commandments believe in the Lord and love Him is that the Lord cannot be where there is an understanding of truth but no will or desire for it, only where there is an understanding of truth coupled with a will or desire for it. For truth does not enter a person and become his until he wills or desires it, and in willing it does it; for the will is the real person, whereas the understanding is the person only insofar as it is rooted in the will. The Lord is also present with a person in his truths that spring from good with him; and truths springing from good are ones that a person wills or desires and consequently does, not those which he understands and does without any desire for them in his will. For without any desire in the will the doing of them is hypocrisy, since they are done before men and not before the Lord.
[3] Neither does the Lord reside with a person who is an empty shell, that is, who possesses no knowledge of His truths and does not do them. It is in those truths which spring from good, that is, which a person wills or desires and does, that the Lord is present with a person; for truths springing from good compose the Church as it exists in him, and they compose heaven as this exists in him. In short, they cause the Lord Himself to reside in him.
[4] Reason alone tells people that this is so, if they weigh the matter up; they can see that truths serve to shape the whole understanding part of the human mind, and forms of good to shape the whole will part. For all things that exist throughout creation have connection with truth and with good; and the human understanding has been made to receive truths and the human will to receive forms of good. The truths which a person believes are called the truths of faith, and the forms of good that fill a person with delight are called forms of the good of love. From this it becomes clear that what the truths of faith shaping the understanding are like, and what the forms of the good of love shaping the will are like, determines what a person is like; for a person is a person by virtue of his understanding and will. If therefore God's truths come to shape his understanding and become the constituents of his faith, and the forms of good which become the components of his love give shape to his will, it follows that heaven then exists within that person, and that the Lord resides with that person as in His heaven. For Divine Truths which make up the understanding and forms of Divine Good which make up the will come from the Lord, or are the Lord's; and those things which are the Lord's are Himself. From this it is evident that believing in the Lord consists in filling one's understanding with the truths of faith, that loving the Lord consists in filling one's will with forms of the good of love, and that neither of these things is accomplished except by learning truths from the Word, willing them, and doing them. Whether you say willing and doing or you say loving, it amounts to the same thing; for what a person loves he wills, and what he actively wills he loves.
[5] From all this it may now be seen what worshipping the Lord in faith and love really is. That the nature of it is as described is also evident from the consideration that the Lord wills or desires the salvation of all. His desire to save a person implies His desire to lead him towards Himself, to heaven. This cannot be accomplished unless the Lord is in him; and the Lord cannot be in him at all except in such things residing in him as come from Himself. Those things are truths springing from good, thus commandments of His which the person does in faith and in love; for nothing else exists in a person, or is ever able to exist, that receives the Lord and heaven. Nor does heaven itself consist of anything else.
[6] The truth that believing in the Lord and loving Him consist in doing His commandments is also what the Lord teaches in John,
If you love Me, keep My commands. He who has My commandments and does them, he it is who loves Me. If anyone loves Me he will keep My word, and My Father will love him, and We will come to him and make Our home with him. He who does not love Me does not keep My words. John 14:15,21,23,24.
And elsewhere in the same gospel,
Remain in My love. If you keep My commands, you will remain in My love. You are My friends if you do whatever I command you. John 15:9,10,14.
The commandments which are to be kept, and in accordance with which people ought to conduct their lives, are presented in the teachings about charity and faitha.
Latin(1748-1756) 10645
10645. `Quare non incurvabis te deo alteri': quod significet quod solus Dominus colendus ex fide et amore, constat ex significatione `incurvare se' quod sit adorare et colere; {1}quod sit solus Dominus qui colendus et non alius, est quia per Jehovam et per Deum in Verbo intelligitur Dominus, videatur in locis citatis n. 9315, 9373, tum quia Dominus est Deus caeli et terrae, et quoque unicus Deus, in locis citatis n. 9194. Dicitur quod {2} Dominus colendus (d)sit ex fide et amore, quia cultus Domini est vel ex fide vel ex amore; cultus ex fide dicitur cultus secundum vera, nam vera sunt fidei, et cultus ex amore dicitur cultus ex bono, nam bonum est amoris; illi qui {3}in regno spirituali Domini sunt colunt Ipsum ex fide, at qui {3}in regno caelesti Ipsius sunt colunt Ipsum ex amore. [2] Sed quomodo cum cultu Domini ex fide et {4} amore se habet, hic aliquid dicetur: autumant plures quod colant Dominum per fidem quando credunt quae doctrinae Ecclesiae sunt, et quod colant Dominum per amorem quando amant {5}Ipsum; {6}sed per solum credere et per solum amare non colitur Dominus, sed per vivere secundum praecepta Ipsius, quoniam illi soli sunt qui credunt in Dominum et amant Ipsum; reliqui dicunt se credere in Ipsum et usque non credunt, et dicunt se amare Ipsum et usque non amant; causa quod illi soli credant in Dominum, et ament Ipsum, qui vivunt secundum praecepta Ipsius, est quia Dominus non est in intelligere verum absque velle illud, sed est in intelligere verum et velle illud; verum enim non intrat in hominem ac fit ejus priusquam homo vult illud et ex velle facit illud, nam voluntas est ipse homo, intellectus autem tantum est homo, quantum ex voluntate habet; Dominus etiam apud hominem est praesens in ejus veris quae ex bono, et vera quae ex bono sunt quae homo vult et inde facit, non autem quae intelligit et absque velle facit, nam absque velle facere est hypocrisis, est enim coram hominibus et non coram Domino. [3] Dominus etiam non habitat apud hominem vacuum, hoc est, apud hominem qui non novit vera Ipsius ac facit illa; in illis veris quae ex bono, hoc est, quae homo vult et facit, est Dominus praesens apud (d)hominem, nam vera {7}quae ex bono faciunt Ecclesiam apud illum et {8}faciunt caelum apud illum; verbo, faciunt ut {9} Ipse Dominus sit {10}apud illum. [4] (s)Quod ita sit, homo ex sola ratione percipere potest si expendit, scire enim potest quod omne intellectuale hominis formetur per vera, et omne (x)voluntarium ejus per bona; omnia enim quae in universo sunt se referunt ad verum et ad bonum; et intellectuale hominis formatum est ad recipienda vera, et voluntarium ad recipienda bona; vera quae creduntur {11}vocantur fidei, et bona quae {12}jucunde afficiunt vocantur amoris; inde constare potest quod qualia sunt vera fidei per quae formatur intellectuale, et qualia sunt bona amoris per quae formatur voluntarium, talis sit homo, homo enim est homo ex intellectu et voluntate; si itaque intellectuale ejus formatum est per vera Divina, et illa fiunt fidei ejus, ac voluntarium {13} per bona {14}quae fiunt amoris ejus, sequitur quod in homine tunc caelum sit, et quod Dominus apud illum habitare possit {15}ut in suo caelo; nam Divina Vera quae faciunt intellectuale et Divina Bona quae faciunt voluntarium, sunt a Domino seu sunt Domini, et quae sunt Domini sunt Ipse; inde patet quod credere in Dominum sit imbuere suum intellectuale veris fidei, et quod amare Dominum sit imbuere voluntarium bonis amoris; et quod hoc non fieri possit nisi per discere vera ex Verbo, velle illa, et facere illa; sive dicas velle et facere sive amare, idem est, nam quod homo amat hoc vult, et quod actualiter vult hoc amat.(s) [5] {16}Ex his nunc constare potest quid sit colere Dominum ex fide et amore; quod ita sit, etiam manifeste patet ex eo quod Dominus velit omnium salutem; velle hominis salutem est velle adducere illum ad Se in caelum; hoc non fieri potest nisi Dominus sit in illo, et Dominus nequaquam potest esse in illo nisi in talibus apud illum quae sunt ab Ipso; haec sunt vera ex bono, ita praecepta Ipsius quae homo facit ex fide et ex amore; nam nulla alia recipientia Domini et caeli apud hominem dantur, nec dari possunt; ipsum caelum nec ex aliis consistit. Quod credere in Dominum et amare Ipsum sit facere praecepta Ipsius, etiam docet Dominus, apud Johannem, Si amatis Me, mandata Mea servate; qui habet praecepta Mea et facit illa, ille est qui amat Me; si quis amaverit Me, verbum Meum servabit; et Pater Meus amabit illum, et ad illum veniemus et mansionem apud illum faciemus; qui non amat Me, verba Mea non servat, xiv 15, 21, 23, 24:et alibi apud eundem, Manete in amore Meo; si mandata Mea servaveritis, manebitis in amore Meo: vos amici Mei estis si feceritis quaecumque Ego praecipio vobis, xv 9, 10, 14;
mandata et praecepta quae servanda, {17}et secundum quae {18}vivendum, docet doctrina charitatis et fidei. @1 quod sit Dominus qui per Deum hic intelligitur, est quia Jehovah in Verbo est Dominus$ @2 i Solus$ @3 e$ @4 i ex$ @5 (d)Illum$ @6 d sed i ast$ @7 illa$ @8 d faciunt i sunt$ @9 i Regnum Domini, ita$ @10 ibi in illis$ @11 d vocantur i sunt$ @12 amantur sunt$ @13 i formatum est$ @14 correspondentia et illa$ @15 sicut in$ @16 inde$ @17 seu$ @18 vivunt$