2826、“因为现在我知道你是敬畏神的”表示来自神性之爱的荣耀。这从“知道”和“敬畏神”或对神的敬畏的含义清楚可知：当论及主的神性时，“知道”只表示合一，或也可说，被荣耀，因为主的人身或人性通过试探与祂的神性合一（1737，1813节）；“敬畏神”或对神的敬畏（fear，中文圣经或译为敬畏，或译为惧怕、害怕、怕）在此表示神性之爱。由于这论及主在真理方面的神性理性，所以经上在此说的是“敬畏神”，而不是敬畏“耶和华”，因为当论述真理时，经上会说“神”；但当论述良善时，经上会说“耶和华”（2586，2769，2822节）。主正是通过神性之爱将祂的人身或人性本质与神性本质，并神性本质与人身或人性本质合一，或也可说，荣耀祂自己（可参看1812，1813，2253节）。至于在圣言中，“敬畏神”表示什么，这从按内义来理解的许多经文可以看出来。在圣言中，“对神的敬畏”表示敬拜，事实上要么是基于敬畏或惧怕的敬拜，要么是基于信之良善的敬拜，要么是基于爱之良善的敬拜。当论述未重生的人时，它是指基于敬畏或惧怕的敬拜；当论述重生的属灵人时，它是指基于信之良善的敬拜；当论述重生的属天人时，它是指基于爱之良善的敬拜。
I.“对神的敬畏”一般表示敬拜。这明显可见于列王纪：
以色列人去敬畏别神，行在列族的律例中。被带到撒马利亚的列族起初不敬畏耶和华，所以耶和华打发狮子来到他们中间；于是有一个从撒马利亚掳去的祭司回来，住在伯特利，指教他们怎样敬畏耶和华。耶和华曾与以色列人立约，嘱咐他们说，不可敬畏别神，不可跪拜他们，不可服事他们，也不可向他们献祭。你们却应当敬畏耶和华，向祂跪拜，向祂献祭。（列王纪下17:7-8，24-25，28，32-33，35-37，41）
此处“敬畏”明显表示敬拜。以赛亚书：
因为这百姓以口亲近我，用嘴唇尊敬我，心却远离我；他们对我的敬畏，不过是那教训他们之人的吩咐。（以赛亚书29:13）
此处他们“对我的敬畏”表示总体上的敬拜，因为经上说，这敬畏不过是人的吩咐。路加福音：
某城里有一个法官，不敬畏神，也不尊重人。（路加福音18:2）
“不敬畏神”表示不敬拜祂。
II.当论述未重生的人时，对神的敬畏表示基于敬畏或惧怕的敬拜。这从以下经文明显看出来，摩西五经：
百姓对摩西说，求你和我们说话，我们必听，不要神和我们说话，恐怕我们死亡。摩西对百姓说，神降临是要试验你们，好叫对祂的敬畏可以在你们面前，使你们不致犯罪。（出埃及记20:19-20）
申命记：
求你近前去，听耶和华我们神所要说的一切话，然后将我们神对你说的一切话都转告我们，我们必听从，也必遵行。耶和华对摩西说，谁会赐他们存这样的心敬畏我，日日不断地遵守我的一切诫命呢？（申命记5:25，27-29）
此处“对祂的敬畏在你们面前，使你们不致犯罪”和“存这样的心敬畏我，遵守我的一切诫命”表示对他们来说，基于敬畏或惧怕的敬拜，因为这就是他们的性质。事实上，那些处于外在敬拜，而非处于内在敬拜的人都是通过敬畏或惧怕被驱使尊重并服从律法；但他们不会进入任何内在敬拜，或神圣的敬畏，除非他们过着良善的生活，知道何为内在并相信它。又：
你若不谨守遵行这书上所写律法的一切话，不敬畏这荣耀而可畏惧的名，耶和华你的神，耶和华就必使你所受的灾，就是你种所受的灾非常怪异，就是大而长的灾，重而久的病，也必使你所惧怕的埃及各样疾病都临到你，它们必贴在你身上。（申命记28:58-60）
此处“敬畏耶和华神这荣耀而可畏惧的名”也是指基于敬畏或惧怕的敬拜；为叫这种敬畏或惧怕可以存在于这类人当中，一切邪恶，甚至诅咒，都被归于耶和华（592，2335，2395，2447节）。耶利米书：
你自己的恶必惩治你；你的叛逆必责备你。由此可知可见，你离弃耶和华你的神，不存敬畏我的心，乃为恶事，为苦事。（耶利米书2:19）
路加福音：
我对你们说，那杀身体以后不能再做什么的，不要怕他们。我要指示你们当怕的是谁，当怕那杀了以后又有权柄丢在地狱（Gehenna或垃圾坑；希腊文作欣嫩子谷）里的。我实在告诉你们，正要怕祂。（路加福音12:4-5；马太福音10:28）
此处“敬畏神”就暗指基于某种敬畏或惧怕的敬拜，因为敬畏或惧怕驱使这些人服从，如前所述。
III.当论述重生的属灵人时，“敬畏神”或“耶和华”表示基于信之良善的敬拜。这从以下经文明显看出来，摩西五经：
王要将祭司利未人面前的这律法书，为自己抄录一份副本，那份副本要存在他那里，他要尽他一生的日子诵读，好学习敬畏耶和华他的神，谨守遵行这律法书上的一切话和这些律例。（申命记17:18-19）
“王”在内义上表示信之真理，因为王权代表主的属灵国度（1672，1728，2015，2069节）。因此，“敬畏耶和华他的神”是指基于信之真理敬拜祂；信之真理因与仁之良善不可分割，故被描述为“谨守遵行这律法书上的话和律例”。撒母耳记：
看哪，耶和华已经为你们立王了。你们若敬畏耶和华，事奉祂，听从祂的声音，你们和统治你们的王，就都必跟从耶和华你们的神。（撒母耳记上12:13-14）
此处“敬畏耶和华”在内义上也表示基于信之良善和真理的敬拜，和前面一样，因为论述的主题是王或王权。
约书亚记：
现在你们要敬畏耶和华，以诚意和真理侍奉祂，将你们列祖所事奉的神除掉。（约书亚记24:14）
此处“敬畏耶和华”也表示属于属灵人的基于良善和真理的敬拜，因为“诚意”论及信之良善（612节），“真理”论及信之真理。耶利米书：
他们要作我的子民，我要作他们的神。我必赐给他们一心一道，好叫他们尽一切日子敬畏我，使他们和他们以后的子孙得福乐，我要与他们立永远的约，要施恩给他们，绝不转离，又要把对我的敬畏放在他们心里，使他们不离开我。（耶利米书32:38-40）
此处“敬畏神”是指基于信之良善和真理的敬拜，这从整个思路和以下事实清楚看出来，即：经上用的是“子民”和“神”这些词；“子民”论及那些处于信之真理的人（参看1259，1260节），当论述真理时，经上就用“神”这个名（2586，2769节，2807e节）。以赛亚书：
强大的民必尊敬你，强族的城必敬畏你。（以赛亚书25:3）
此处“敬畏神”也表示基于属灵真理的敬拜，因为它论及“民”和“城”这些词；“城”是指教义的真理，或真理的教义（参看402，2268，2449，2451节）。
诗篇：
谁是敬畏耶和华的人呢？耶和华必将他当选择的路指教他。（诗篇25:12）
此处“敬畏耶和华的人”表示敬拜祂的人；这论及属灵人，这一点从以下事实明显看出来：经上说“耶和华必将路指教他”；“路”表示真理（参看627，2333节）。又：
凡敬畏耶和华，在祂的道路上行走的人便为有福。（诗篇128:1）
此处意思也一样。又：
你们敬畏耶和华的人要赞美祂；雅各的种都要荣耀祂；以色列的种都要敬畏祂。（诗篇22:23）
此处“敬畏祂”表示基于信之真理的敬拜，因为“以色列的种”是指教会的属灵一面，也就是信之良善和真理（1025，1447，1610节）。摩西五经：
以色列啊，现在耶和华你的神向你所要的是什么呢？只要你敬畏耶和华你的神，行在祂一切的道路上，爱祂，全心全灵魂侍奉耶和华你的神，遵守耶和华的诫命和律例。（申命记10:12-13）
此处描述了对以色列所表示的属灵人来说，什么叫“敬畏神”，就是“行在耶和华的道路上，爱祂，侍奉祂，遵守祂的诫命和律例”。启示录：
我又看见另有一位天使飞在空中，有永远的福音，大声说，应当敬畏神，将荣耀归给祂，因祂审判的时候到了！ （启示录14:6-7）
此处“敬畏神”表示基于信之良善和真理的神圣敬拜。路加福音：
耶稣就对瘫子说，起来，拿起你的床，回家去吧。惊奇抓住了众人，他们就荣耀神，并且充满敬畏。（路加福音5:24-26）
此处“敬畏”表示神圣的敬畏，就是那些正通过信之真理被引入爱之良善的人所拥有的那种。
IV.当论述重生的属天人时，“敬畏神”或“耶和华”表示基于爱之良善的敬拜。玛拉基书：
我与利未所立的是生命和平安的约，我将它们与敬畏一起赐给他，他就敬畏我，因我的名被打碎。真理的律法在他口中，不义的话不在他嘴里。他以平安和正直与我同行。（玛拉基书2:5-6）
这论及主，就内义而言，祂在此就是“利未”；“利未”表示祭司职分，也表示爱；“敬畏”在此表示神性之爱的良善；“真理的律法”表示伴随它的真理；“平安和正直”表示这两者。
以赛亚书：
从耶西的树墩子必生出一个嫩芽， 从他的根必发出一根枝子；耶和华的灵必停留在祂身上，就是智慧和聪明的灵，谋略和能力的灵，知识和敬畏耶和华的灵；祂必以敬畏耶和华为乐。（以赛亚书11:1-3）
这也论及主。“知识和敬畏耶和华的灵”表示真理的神性之爱，“祂必以敬畏耶和华为乐”表示良善的神性之爱。
诗篇：
耶和华的法则正直，使心欢喜；耶和华的诫命清洁，使眼睛明亮；对耶和华的敬畏洁净，立定到永远；耶和华的判断真实，全然公义。（诗篇19:8-9）
此处“对耶和华的敬畏洁净”表示爱；“耶和华的判断真实”表示信。“公义”论及爱之良善，“判断”（judgment，中文圣经或译为公平、典章）论及信之真理（参看2235节）；当真理变成良善，或信变成仁时，这些就被称为“全然公义”。
诗篇：
看哪，耶和华的眼目在敬畏祂的人和等候祂怜悯的人。（诗篇33:18）
又：
耶和华不喜悦马的力量，不以人的腿为乐。耶和华以敬畏祂的人和等候祂怜悯的人为乐。（诗篇147:10-11）
“马的力量”表示人自己思考真理的能力，因为“马”表示理解力（参看2760-2762节）；“人的腿”表示人自己行善的能力；“敬畏耶和华的人”表示那些基于对真理的爱敬拜祂的人；“等候祂怜悯的人”表示那些基于对良善的爱敬拜祂的人。当先知书论及良善时，也会论及真理；当论及真理时，也会论及良善，因为良善与真理的天上婚姻存在于圣言的每个细节中（参看683，793，801，2516，2712，2713节）。
诗篇：
耶和华要赐福给以色列家，赐福给亚伦家；凡敬畏耶和华的，无论大小，祂必赐福给他们。（诗篇115:12-13）
此处“凡敬畏耶和华的”表示那些基于信之良善和爱之良善敬拜的人，“以色列家”表示信之良善，“亚伦家”表示爱之良善；由于存在于圣言的每个细节中的天上婚姻，如前所述，经上提到了这两者。
以赛亚书：
你时光的真理必是拯救的力量，智慧和知识；敬畏耶和华本是宝藏。（以赛亚书33:6）
此处“智慧和知识”表示与其真理结合的信之良善；“敬畏耶和华”表示爱之良善。同一先知书：
你们中间谁是敬畏耶和华、听从祂仆人声音的？（以赛亚书50:10）
“敬畏耶和华的”表示基于爱敬拜的人；“听从祂仆人声音的”表示基于信敬拜的人。当这一个与那一个相连时，就有了天上的婚姻。
从圣言引用的这些经文表明，“对神的敬畏（或惧怕）”表示要么基于敬畏或惧怕，要么基于信之良善，要么基于爱之良善的敬拜。不过，敬拜里面的敬畏或惧怕越多，信就越少，爱则更少。相反，敬拜里面的信越多，尤其爱越多，敬畏或惧怕就越少。诚然，敬畏（或惧怕）存在于一切敬拜中，但这种敬畏（或惧怕）却取了另一种表象或形式和性质，因为这是一种神圣的敬畏或惧怕。而神圣的敬畏或惧怕与其说是惧怕地狱和诅咒，倒不如说是惧怕作出或思想凡违背主和邻舍的事，因而违背爱之良善和信之真理的事。这是一种憎恶，这种憎恶在一边形成了爱之神圣和信之神圣的边界。由于如前所述，它不是对地狱和诅咒的惧怕，所以那些处于信之良善的人会有惧怕，而那些处于爱之良善，也就是住在主里面的人则很少有惧怕。
V.因此，“敬畏”（或惧怕、害怕、怕）也表示不信，或没有信和爱。如以赛亚书：
雅各啊，那创造你的，以色列啊，那形成你的，如此说，你不要害怕，因为我救赎了你。我曾提你的名呼召你，你是我的。（以赛亚书43:1，5；44:8）
路加福音：
就是祂对我们祖宗亚伯拉罕所起的誓，要恩赐我们，叫我们既从仇敌手中被救出来，就可以在祂面前，毫无惧怕地用圣洁、公义侍奉祂。（路加福音1:73-74）
同一福音书：
你们这小群，不要惧怕，因为你们的父乐意把国赐给你们。（路加福音12:32）
马可福音：
耶稣对管会堂的说，不要怕，只要信。（马可福音5:36；路加福音 8:49-50）
同一福音书：
耶稣说，你们为什么这样惧怕？你们怎么没有信呢？（马可福音4:40）
路加福音：
就是你们的头发，也都被数过了。所以，不要惧怕，你们比许多麻雀贵重得多。（路加福音12:7）
在这些经文中，“惧怕”（或害怕、怕）是指不信，或没有信和爱。
Potts(1905-1910) 2826
2826. For now I know that thou fearest God. That this signifies glorification from the Divine love, is evident from the signification of "knowing," when predicated of the Lord's Divine, as being nothing else than to be united, or what is the same, to be glorified; for it was being united to the Human Divine by means of temptations (n. 1737, 1813); and from the signification of "fearing God," or of the "fear of God," as being here the Divine love. And because this is predicated of the Lord's Divine rational as to truth, it is here said to fear "God," and not "Jehovah;" for when truth is treated of, it is said "God;" but when good, "Jehovah" (n. 2586,, 2769, 2822). That the Divine love is that by which the Lord united His Human Essence to His Divine Essence, and the Divine Essence to the Human, or what is the same, glorified Himself, may be seen above (n. 1812, 1813, 2253). What "fearing God" signifies in the Word, may be seen from a great many passages when understood as to the internal sense. The "fear of God" there signifies worship, and indeed worship either from fear, or from the good of faith, or from the good of love; worship from fear when the non-regenerate, worship from the good of faith when the spiritual regenerate, and worship from the good of love when the celestial regenerate are treated of. [2] I. That the "fear of God" in general signifies worship, is manifest in the book of Kings:
The sons of Israel feared other gods, and walked in the statutes of the nations. The nations sent into Samaria feared not Jehovah in the beginning, therefore Jehovah sent lions among them; and one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear Jehovah. Jehovah made a covenant with the sons of Israel and commanded them, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them; but ye shall fear Jehovah, and bow yourselves down unto Him, and sacrifice to Him (2 Kings 17:7-8, 24-25, 28, 32-33, 35-37, 41);
here "fearing" manifestly denotes worshiping. In Isaiah:
Because this people have drawn nigh unto Me with their mouth, and have honored Me with their lips, and their heart hath removed itself far from Me, and their fear of Me is a commandment of men which hath been taught (Isa. 29:13);
where their "fear of Me" denotes worship in general; for it is said that the fear was a commandment of men. In Luke:
There was in a city a judge who feared not God and regarded not man (Luke 18:2);
"fearing not God" means not worshiping Him. [3] II. That the "fear of God" signifies worship from fear when the nonregenerate are treated of, is manifest from the following passages in Moses:
When the Law was promulgated upon Mount Sinai, the people said unto Moses, Speak thou with us, and we will hear; but let not God speak with us, lest we die. And Moses said unto the people, God is come to prove you, and that His fear may be before you, that ye sin not (Exod. 20:19-20). And again:
Now why shall we die? for this great fire will consume us; if we hear the voice of Jehovah our God anymore, then we shall die. Go thou near, and hear all that Jehovah our God shall say; and speak thou unto us all that Jehovah our God shall say unto thee; and we will hear it, and do it. And Jehovah said unto Moses, Who will give them to have such a heart as this, to fear Me, and keep all My commandments always (Deut. 5:25, 27-29);
here the "fear of God before you that ye sin not, and a heart to fear Me, and keep all My commandments," signifies worship from fear, in respect to them, because such was their quality; for they who are in external worship, and not in internal, are driven to the observance of the law and to obedience by fear; but still they do not come into internal worship or into holy fear [timor sanctus] unless they are in the good of life, and know what is internal, and believe it. In the same:
If thou wilt not observe to do all the words of this law that are written in this book, to fear this glorious and fearful name, Jehovah thy God, Jehovah will make thy plagues wonderful, and the plagues of thy seed, plagues great and sure, and sore diseases and sure, and He will bring upon thee again all the sickness of Egypt, which thou wast afraid of, and they shall cleave unto thee (Deut. 28:58-60);
here also to "fear the glorious and fearful name of Jehovah God" is to worship from fear; and that this might exist among those of such a character, all evils even to cursings were attributed to Jehovah (n. 592, 2335, 2395, 2447). In Jeremiah:
Thine own wickedness shall correct thee, and thy backslidings shall reprove thee; know therefore and see that it is an evil thing and a bitter that thou hast forsaken Jehovah thy God, and that My fear is not in thee (Jer. 2:19). In Luke:
I say unto you, Be not afraid of them that kill the body, but after that have no more that they can do; but I will warn you whom ye shall fear; fear Him who after He hath killed, hath power to cast into hell; yea, I say unto you, fear Him (Luke 12:4-5; Matt. 10:28);
here also "fearing God" involves worshiping from some fear, because fear drove them to obedience, as before said. [4] III. That to "fear God" or "Jehovah" signifies worship from the good of faith, where the spiritual regenerate are treated of, is manifest from the following passages. In Moses:
The king shall write for himself a copy of this law in a book before the priests the Levites, and it shall be with him, and he shall read therein all the days of his life, that he may learn to fear Jehovah his God, to keep all the words of this law, and these statutes, to do them (Deut. 17:18-19). In the internal sense "king" denotes the truth of faith; for royalty represented the Lord's spiritual kingdom (n. 1672, 1728, 2015, 2069). Hence to "fear Jehovah his God," is to worship Him from the truth of faith; and because this is inseparable from the good of charity, it is described by "keeping the words of the law and the statutes to do them." In Samuel:
Behold Jehovah hath set a king over you. If ye will fear Jehovah and serve Him, and hearken unto His voice, then shall both ye and the king that reigneth over you be followers of Jehovah your God (1 Sam. 12:13-14);
here also in the internal sense "fearing Jehovah" denotes worshiping from the good and truth of faith, as before, because a king or royalty is treated of. [5] In Joshua:
Now fear Jehovah, and serve Him in integrity and in truth, and put away the gods which your fathers served (Josh. 24:14);
where also to "fear Jehovah" denotes worshiping from good and truth, which is of the spiritual man; for "integrity" is predicated of the good of faith (n. 612), and "truth" of the truth of faith. In Jeremiah:
They shall be My people, and I will be their God; and I will give them one heart, and one way, that they may fear Me forever, for the good of them and of their children after them; and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; and I will put My fear in their heart, that they shall not depart from Me (Jer. 32:38-40);
that "fearing God" here is worshiping from the good and truth of faith, is evident from the series, and from the use of the words "people" and "God." (That those are called "people" who are in truth, may be seen above, n. 1259, 1260; and that "God" is named where truth is treated of, n. 2586, 2769, 2807 at the end.) In Isaiah:
The strong people shall honor Thee, the city of the mighty nations shall fear Thee (Isa. 25:3);
where "fearing God" also denotes worshiping from spiritual truth, for it is predicated of "people" and "city." (That a "city" is doctrinal truth may be seen above, n. 402, 2268, 2450, 2451.) [6] In David:
What man is he that feareth Jehovah? Him shall He teach the way that He shall choose (Ps. 25:12);
where the "man that feareth Jehovah" denotes him who worships Him; and that this is said of the spiritual man is manifest from its being said, "him shall He teach the way." (That a "way" is truth, may be seen above, n. 627, 2333.) And again with similar meaning:
Blessed is every one that feareth Jehovah, that walketh in His ways (Ps. 128:1). In the same:
They that fear Jehovah shall glorify Him; all the seed of Jacob shall glorify Him, and all the seed of Israel shall stand in awe of Him (Ps. 22:23);
here to "stand in awe of him" means to worship from the truth of faith; for the "seed of Israel" is the spiritual of the church, or the good and truth of faith (n. 1025, 1447, 1610). In Moses:
Now Israel, what doth Jehovah thy God require of thee, but to fear Jehovah thy God, to walk in all His ways, and to love Him, and to serve Jehovah thy God, with all thy heart, and with all thy soul, to keep the commandments of Jehovah, and His statutes (Deut. 10:12-13). Here is described what it is to "fear God," with the spiritual man, that is, "Israel;" namely, that it is to walk in the ways of Jehovah, to love Him, to serve Him, and to keep His precepts and His statutes. In John:
I saw an angel flying in the midst of heaven, having the everlasting Gospel, saying with a great voice, Fear God, and give glory to Him, for the hour of His judgment is come (Rev. 14:6-7);
here to "fear God" denotes holy worship from the good and truth of faith. In Luke:
Jesus said to him that was palsied, Arise, take up thy couch, and go unto thy house; and amazement took hold upon them all; and they glorified God, and they were filled with fear (Luke 5:24-26);
where "fear" denotes holy fear, such as is that of those who are being initiated into the good of love by the truth of faith. [7] IV. That to "fear God" or "Jehovah" signifies worship from the good of love, when the celestial regenerate are treated of. In Malachi:
My covenant was with Levi, of lives and peace; and I gave them to him that he might fear, and he feared Me, and for My name was he broken. The law of truth was in his mouth, and unrighteousness was not in his lips; he walked with Me in peace and uprightness (Mal. 2:5-6);
where the Lord is treated of, who here in the internal sense is "Levi;" "Levi" signifies the priesthood, and signifies love; "fear" here denotes the good of Divine love; the "law of truth," truth; and "peace and uprightness," both. [8] In Isaiah:
There shall come forth a shoot out of the stock of Jesse, and a branch shall grow out of his roots; and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah, and of His scent in the fear of Jehovah (Isa. 11:1-3);
where also the Lord is treated of. The "spirit of knowledge and of the fear of Jehovah" denotes the Divine love of truth; and His "scent in the fear of Jehovah," the Divine love of good. [9] In David:
The precepts of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes; the fear of Jehovah is clean, standing forever; the judgments of Jehovah are truth, made righteous together (Ps. 19:8-9);
where "the fear of Jehovah is clean" denotes love; and "the judgments of Jehovah are truth" denotes faith. (That "righteousness" is predicated of the good of love, and "judgment" of the truth of faith, may be seen above, n. 2235) and these are said to be "made righteous together," when truth becomes good, or when faith becomes charity. [10] In the same:
Behold the eye of Jehovah is upon them that fear Him, upon them that wait for His mercy (Ps. 33:18). And again:
Jehovah delighteth not in the strength of the horse, He taketh not pleasure in the legs of a man. Jehovah taketh pleasure in them that fear Him, in those that wait for His mercy (Ps. 147:10-11);
the "strength of the horse" denotes one's own power of thinking truth (that a "horse" denotes the intellectual faculty, may be seen above, 2760-2762); the "legs of a man" denote one's own power of doing good; "they that fear Jehovah" denote those who worship Him from the love of truth; and "they that wait for His mercy," those who worship from the love of good. Where good is spoken of in the Prophets, so also is truth; and where truth is spoken of, so also is good, on account of the heavenly marriage of good and truth in everything (see n. 683, 793, 801, 2516, 2712, 2713). [11] In the same:
Jehovah will bless the house of Israel, He will bless the house of Aaron, He will bless them that fear Jehovah, both small and great (Ps. 115:12-13);
here "they that fear Jehovah" denote those who worship from the good of faith, which is the "house of Israel," and from the good of love, which is the "house of Aaron;" they are both named on account of the heavenly marriage, as said above, in everything in the Word. [12] In Isaiah:
The truth of thy times shall be strength of salvations, wisdom, and knowledge; the fear of Jehovah itself a treasure (Isa. 33:6);
where "wisdom and knowledge" denote the good of faith conjoined with its truth; and the "fear of Jehovah," the good of love. In the same:
Who is among you that feareth Jehovah, hearkening to the voice of His servant (Isa. 50:10)? "he that feareth Jehovah" denotes him that worships from love; "he that hearkeneth to the voice of His servant," him that worships from faith. When the one is of the other, then there is the heavenly marriage. [13] From the passages which have been adduced from the Word it is evident that the "fear of God" is worship, either from fear, or from the good of faith, or from the good of love. But the more there is of fear in the worship, the less there is of faith, and the less still of love; and on the other hand, the more of faith there is in the worship, and especially the more there is of love, the less there is of fear. There is indeed a fear within all worship, but under another appearance and another condition, and this is holy fear. But holy fear is not so much the fear of hell and of damnation, as it is of doing or thinking anything against the Lord and against the neighbor, and thus anything against the good of love and the truth of faith. It is an aversion, which is the boundary of the holy of love and the holy of faith on the one side; and as it is not a fear of hell and damnation, as before said, those have it who are in the good of faith; but those have less of it who are in the good of love, that is, who are in the Lord. [14] V. Therefore to "fear" signifies also to distrust, or not to have faith and love, as in Isaiah:
Thus saith thy Creator, O Jacob, and thy Former, O Israel, Fear not, for I have redeemed thee I have called thee by thy name, thou art Mine (Isa. 43:1, 5; 44:8). In Luke:
The oath which He sware to our father Abraham, that He would grant unto us, that we being delivered out of the hand of our enemies, might serve Him without fear, in holiness and righteousness before Him (Luke 1:73-74). In the same:
Fear not, little flock, for it is your Father's good pleasure to give you the kingdom (Luke 12:32). In Mark:
Jesus said unto the ruler of the synagogue, Fear not, only believe (Mark 5:36; Luke 8:49-50). In the same:
Jesus said, Why are ye so fearful? How is it that ye have no faith? (Mark 4:40). In Luke:
The hairs of your head are all numbered; fear not therefore, ye are of more value than many sparrows (Luke 12:7). In these passages to "fear" is to distrust, or not to have faith and love.
Elliott(1983-1999) 2826
2826. 'For now I know that you fear God' means glorification from Divine love. 'This is clear from the meaning of 'knowing', in reference to the Lord's Divine, as nothing other than being united, or what amounts to the same, being glorified, for the Human was being united to the Divine by means of temptations, 1737, 1813; and from the meaning of 'fearing God', or the fear of God, as in this case Divine love. As this has reference to the Lord's Divine Rational as regards truth, the expression 'fearing God' is used here, not 'fearing Jehovah', for when truth is the subject the name God occurs, but when good is, the name Jehovah occurs, 2586, 2769, 2822. For it was by means of Divine love that the Lord united the Human Essence to the Divine Essence, and the Divine Essence to the Human Essence, or what amounts to the same, glorified Himself, see 1812, 1813, 2253. What is meant in the Word by 'fearing God' becomes clear from very many places there when these are understood as to the internal sense. In the Word the fear of God means worship, and indeed worship based either on fear, or on good that flows from faith, or on good that flows from love. Worship based on fear is meant when those who are not regenerate are the subject, worship based on good flowing from faith when regenerate spiritual people are the subject, and worship based on good flowing from love when regenerate celestial people are the subject.
[2] I The fear of God in general means worship. This is evident in the Book of Kings,
The children of Israel feared other gods and walked in the statutes of the nations. The nations brought into Samaria did not at the beginning fear Jehovah; therefore Jehovah sent lions among them. Then came one of the priests whom they had made captives in Samaria, and he dwelt in Bethel and was teaching them how to fear Jehovah. Jehovah had made a covenant with the children of Israel and had commanded them, You shall not fear other gods, nor bow yourselves down to them, and you shall not serve them, nor sacrifice to them, but you shall fear Jehovah, and bow yourselves down to Him, and sacrifice to Him. 2 Kings 17: 7, 8, 24, 25, 28, 32, 33, 35-37, 41.
Here 'fearing' clearly stands for worshipping. In Isaiah,
Because this people have drawn near with their mouth, and honoured Me with their lips, but their heart has been far from Me, and their fear of Me has been a commandment of men that has been taught to them.... Isa. 29: 13.
Here 'their fear of Me' stands for worship in general, for it is said that that fear was 'a commandment of men'. In Luke,
There was in a certain city a judge who did not fear God and did not regard man. Luke 18: 2.
'Who did not fear God' stands for not worshipping Him.
[3] II The fear of God means worship based on fear when those who are not regenerate are the subject
This is evident from the following places: In Moses, when the Law was delivered on Mount Sinai to the people,
The people said to Moses, You yourself speak to us and we will listen; and do not let God speak to us lest perhaps we die. And Moses said to the people, For God has come to tempt you, and to the end that His fear may be before your faces, so that you do not sin. Exod. 20: 19, 20.
And elsewhere in the same author,
Now why should we die? For this great fire will devour us; if we hear the voice of Jehovah our God any more we shall die. You go near and hear all that Jehovah our God will say, and then you tell us all that Jehovah our God will say to you, and we will listen and act. And Jehovah said to Moses, Who will grant it that they have this heart within them to fear Me and to keep all My commandments all their days? Deut. 5: 25, 27, 29.
Here 'the fear of God before your faces, so that you do not sin' and 'a heart to fear Me and to keep all My commandments' means worship based on fear attributable to them because they are by nature what they are. Indeed people whose worship is external, and not at all internal, are led through fear to respect the law and to obey it; but they do not enter into any internal worship, which is holy fear, unless the good of life is present in them, and they know what is internal, and believe it. In the same author,
If you do not take care to do all the words of this Law that are written in this Book, to fear this glorious and fearful name, Jehovah your God, Jehovah will make your plagues exceptional,a and the plagues of your seed, plagues great and persistent, and diseases bad and persistent. And He will bring back on you all the sicknesses of Egypt which you fear, and they will cling to you. Deut. 28: 58-60.
Here also 'fearing the glorious and terrible name of Jehovah God' means worship based on fear; and in order that this fear might exist among such persons all evils, even cursings, were attributed to Jehovah, 592, 2335, 2395, 2447. In Jeremiah,
Your wickedness will chasten you, and your backslidings will reprove you. Know and see that it is evil and bitter for you to forsake Jehovah your God, and for My fear not to be in you. Jer. 2: 19.
In Luke,
I tell you, Do not fear those who kill the body, but after that have no more that they can do. But I will show you whom you ought to fear; fear Him who, after He has killed, has power to cast into Gehenna; yes, I tell you, fear Him. Luke 12: 4, 5; Matt. 10: 28.
Here also 'fearing God' implies worship based on some kind of fear, for fear drove those people to obey, as has been stated.
[4] III Fearing God or Jehovah means worship based on good that flows from faith, when regenerate spiritual people are the subject.
This is evident from the following places: In Moses,
The king will write for himself a copy of this Law in a Book before the Levite priests. And it will be with him, and he will read from it every day of his life, so that he may learn to fear Jehovah his God, keeping all the words of this Law and these statutes to do them. Deut. 17: 18, 19.
'The king' in the internal sense stands for the truth of faith since the office of a king represented the Lord's spiritual kingdom, 1672, 1728, 2015, 2069. Consequently 'fearing Jehovah his God' means worship of Him based on the truth of faith, which, being inseparable from the good of charity, is described as 'keeping the words of the Law and these statutes to do them'. In Samuel,
Behold, Jehovah has set a king over you. If you will fear Jehovah and serve Him, and hearken to His voice, both you, and the king who reigns over you, will be following Jehovah your God. 1 Sam. 12: 13, 14.
Here too 'fearing Jehovah' stands in the internal sense for worship based on the good and truth of faith, as previously, since a king or the kingly office is the subject.
[5] In Joshua,
Now fear Jehovah, and serve Him in sincerity and truth, and put away the gods which your fathers served. Josh. 24: 14.
Here also 'fearing Jehovah' stands for worship based on good and truth which exist with the spiritual man, for 'sincerity' is used in reference to the good of faith, 612, 'truth' to the truth of faith. In Jeremiah,
They will be My people and I will be their God; and I will give them one heart and one way, to fear Me all their days, for their own good and that of their sons after them. And I will make with them an everlasting covenant, that I will not turn back from doing good to them, and I will put My fear into their heart of not departing from Me. Jer. 32: 38-40.
Here 'fearing God' means worship based on the good and truth of faith. This becomes clear from the train of thought and from the fact that the words 'people' and 'God' are used - 'people' being used in reference to those with whom the truth of faith exists, see 1259, 1260, and 'God' being used when truth is the subject, 2586, 2769, 2807 (end). In Isaiah,
A powerful people will honour You, the city of strong nations will fear You. Isa. 25: 3.
Here also 'fearing God' stands for worship based on spiritual truth, since the expressions 'people' and 'city' are used - 'the city' meaning doctrinal teaching that is true, see 402, 2268, 2449, 2451.
[6] In David,
Who is the man that fears Jehovah? He will teach him the way that he should choose. Ps. 25: 12.
Here 'the man that fears Jehovah' stands for one who worships Him. This refers to the spiritual man, as is evident from the fact that it is said 'He will teach him the way' - 'way' meaning truth, see 627, 2333. In the same author,
Blessed is everyone who fears Jehovah and walks in His ways! Ps. 128: 1.
Here the meaning is similar. In the same author,
Those who fear Jehovah will glorify Him, all the seed of Jacob will glorify Him; and they will stand in awe of Him, all the seed of Israel. Ps. 22: 23.
Here 'standing in awe of Him' stands for worship based on the truth of faith, for 'the seed of Israel' is the spiritual side of the Church, that is, the good and truth of faith, 1025, 1447, 1610. In Moses,
Now Israel, what does Jehovah your God require of you but to fear Jehovah your God, to walk in all His ways, and to love Him, and to serve Jehovah your God with all your heart, and with all your soul, to keep Jehovah's commandments and His statutes? Deut. 10: 12, 13.
Here a description occurs of what 'fearing God' entails in the case of the spiritual man, meant by 'Israel', namely 'walking in the ways of Jehovah, loving Him, serving Him, and keeping His commandments and statutes'. In John,
I saw an angel flying in mid-heaven, having an eternal gospel, and saying in a loud voice, Fear God and give glory to Him, for the hour of His judgement has come. Rev. 14: 6, 7.
Here 'fearing God' stands for holy worship based on the good and truth of faith. In Luke,
Jesus said to the paralysed man, Rise, take up your bed and go away to your home. As a consequence amazement seized them all, and they glorified God, and were filled with fear. Luke 5: 24-26.
Here 'fear' stands for holy fear as it exists in people who by means of the truth of faith are being introduced into the good of love.
[7] IV Fearing God or Jehovah means worship based on good that flows from love, when regenerate celestial people are the subject.
In Malachi,
My covenant with Levi was [a covenant] of life and peace, and I gave them to him with fear; and he feared Me, and for My name he was crushed. The law of truth was in his mouth, and perversity was not [found] on his lips. He walked with Me in peace and uprightness. Mal. 2: 5, 6.
This refers to the Lord, meant here by 'Levi' in the internal sense. 'Levi' means the priesthood, and he means love. 'Fear' in this instance stands for the good that flows from Divine Love, 'the law of truth' for the truth that accompanies it, 'peace and uprightness' for both.
[8] In Isaiah,
There will come forth a shoot from the stump of Jesse, and a branch will grow out of his roots. And the Spirit of Jehovah will rest upon Him, the Spirit of wisdom and intelligence, the Spirit of counsel and might, the Spirit of knowledge and the fear of Jehovah. And His delightb will be in the fear of Jehovah. Isa. 11: 1-3.
This too refers to the Lord. 'The Spirit of knowledge and the fear of Jehovah' stands for the Divine love of truth, 'His delight will be in the fear of Jehovah' for the Divine love of good.
[9] In David,
The commandments of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes; the fear of Jehovah is clean, standing for ever; the judgements of Jehovah are truth, righteous altogether. Ps. 19: 8, 9.
Here 'the fear of Jehovah is clean' stands for love, 'the judgements of Jehovah are truth' for faith. 'Righteousness' is used in reference to good that is the good of love, 'judgements' to truth that is the truth of faith, see 2235; and these are called 'righteous altogether' when truth consists in good, or faith in charity.
[10] In the same author,
Behold, the eye of Jehovah is on those who fear Him, on those who await His mercy. Ps. 33: 18.
And elsewhere in the same author,
Jehovah takes no delight in the might of the horse, nor pleasure in the legs of man Jehovah's pleasure is in those who fear Him and in those who await His mercy. Ps. 147: 10, 11.
'The might of the horse' stands for a person's own power to think what is true; for 'a horses means the understanding, see 2760-2762. 'The legs of man' stands for a person's own power to do good. 'Those who fear Jehovah' stands for people whose worship of Him is based on a love of truth, and 'those who await His mercy' stands for those whose worship is based on a love of good. In the Prophets when good is spoken of so also is truth, and when truth is spoken of so also is good, on account of the heavenly marriage of good and truth that exists in every individual part [of the Word], see 683, 793, 801, 2516, 2712, 2731.
[11] In the same author,
Jehovah will bless the house of Israel, He will bless the house of Aaron, He will bless those who fear Jehovah, both small and great. Ps. 115: 12, 13.
Here 'those who fear Jehovah' stands for people whose worship is based on the good that flows from faith, meant by 'the house of Israel', and on the good that flows from love, meant by 'the house of Aaron' - both of them on account of the heavenly marriage which exists, as has been stated, in every individual part of the Word.
[12] In Isaiah,
The stabilityc of your times will be strength to save, wisdom and knowledge; and the fear of Jehovah itself the treasure. Isa. 33: 6.
Here 'wisdom and knowledge' stands for the good of faith joined to the truth of faith, 'the fear of Jehovah' for the good of love. In the same prophet,
Who among you fears Jehovah? [Who] listens to the voice of His servant? Isa. 50: 10.
'Who fears Jehovah' stands for one whose worship is based on love, 'who listens to the voice of His servant' for one whose worship is based on faith. When one goes with the other the heavenly marriage is in that case present.
[13] From these places that have been quoted from the Word it is clear that 'the fear of God' means worship based either on fear, or on the good that flows from faith, or on the good that flows from love. But the more there is of fear present in worship the less there is of faith, and still less of love. Conversely, the more there is of faith present in worship, and even more so of love, the less there is of fear. Present within all worship there is fear, but this fear takes on a different form and nature; for it is holy fear. But holy fear is not so much a fear of hell and of damnation, as a fear lest anything whatever be done or thought that is contrary to the Lord and contrary to the neighbour, thus anything whatever that is contrary to the good of love and to the truth of faith. It is an abhorrence which on the one side forms the boundary of the holiness of faith and of the holiness of love. And since, as has been stated, it is not a fear of hell and damnation, it exists with those who abide in the good of faith, less so with those who abide in the good of love, that is, who abide in the Lord. Therefore,
[14] V Fearing also means distrusting, or having no faith and love.
As in Isaiah,
Thus said your Creator, O Jacob, and He who formed you, O Israel, Do not fear, for I have redeemed you, and have called you by your name; you are Mine. Isa. 43: 1, 5; 44: 8
In Luke,
The oath which He swore to Abraham our father, to grant us, that without fear we, being delivered from the hand of our enemies, might serve Him, in holiness and righteousness before Him. Luke 1: 73-75.
In the same gospel,
Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom. Luke 12: 32.
In Mark,
Jesus said to the ruler of the synagogue, Do not fear, only believe. Mark 5: 36; Luke 8: 49, 50.
In the same gospel,
Jesus said, Why are you so afraid? How is it that you have no faith? Mark 4: 40.
In Luke,
The hairs of your head are numbered. Do not fear, therefore; you are of more value than many sparrows. Luke 12: 7.
In all these places 'fearing' means distrusting or having no faith and love.
Latin(1748-1756) 2826
2826. `Quia nunc novi quod timeas Deum tu': quod significet glorificationem ex Amore Divino, constat a significatione `nosse' cum praedicatur de Divino Domini, quod non aliud sit quam uniri, seu quod idem, glorificari; uniebatur enim {1}Humanum Divino per tentationes, n. 1737, 1813; et a significatione `timere Deum,' seu timoris Dei, quod hic sit Amor Divinus; qui quia praedicatur de Rationali Divino Domini quoad verum, dicitur hic `timere Deum,' non timere Jehovam, cum enim agitur de vero dicitur Deus, cum de bono Jehovah, n. 2586, 2769, 2822; quod Amor Divinus sit per quem Dominus univit Essentiam Humanam Divinae et Divinam Humanae, seu quod idem, Se glorificavit, videatur n. 1812, 1813, 2253. Quid `timere Deum' significet in Verbo, constare potest a locis ibi plurimis quoad sensum internum intellectis; {2}timor Dei ibi significat cultum, et quidem cultum vel ex timore, vel ex bono fidei, vel ex bono amoris; cultum ex timore cum agitur de non regeneratis, cultum ex bono fidei cum de regeneratis spiritualibus, et cultum ex bono amoris cum de regeneratis caelestibus. [2] Quod {3}I. Timor Dei in genere significet cultum, patet in Libro Regum, Filii Israelis...timuerunt deos alios, et ambulaverunt in statutis gentium:...gentes missae in Samariam...principio non timuerunt Jehovam, quare misit Jehovah in eos leones;... et venit e sacerdotibus, quos captivos fecerunt in Samaria, et habitabat in Bethel, et fuit docens eos, quomodo timerent Jehovam.... Pepigerat Jehovah foedus cum filiis Israelis, et praeceperat eis, Non timebitis deos alienos, nec incurvabitis vos eis, et non servietis eis, nec sacrificabitis eis, sed Jehovam timebitis,...et Ipsi incurvabitis vos, et Ipsi sacrificabitis, 2 Reg. xvii 7, 8, 24, 25, 28, 32, 33, 35-37, 41;ubi `timere' manifeste pro colere: apud Esaiam, Propterea quod appropinquavit populus iste ore suo, et labiis suis honoraverunt Me, et cor eorum elongavit se a Me, et fuit timor eorum pro Me mandatum hominum edoctum, xxix 13;
ubi `timor eorum pro Me' pro cultu in genere, nam dicitur quod timor ille fuerit mandatum hominum: apud Lucam, Judex quidam erat in urbe aliqua, Deum non timens, et hominem non reverens, xviii 2;
`Deum non timens' pro non colens. [3] II. Quod timor Dei significet cultum ex timore cum agitur de non regeneratis, patet ab his locis: apud Mosen, Cum promulgaretur Lex super monte Sinai, dixit populus ad Mosen, Loquere tu nobiscum, et audiemus, et ne loquatur nobiscum Deus, ne forte moriamur, et dixit Moses ad populum,... Quia propter tentare vos venit Deus, et propter ut sit timor Ipsius super facies vestras, ne peccetis, Exod. xx {4} 19, 20:
et alibi, Nunc quare moriemur, quia comedit nos ignis magnus hic si addentes nos audire vocem Jehovae Dei nostri amplius, et moriemur;... appropinqua tu, et audi omne quod dicet Jehovah Deus noster, et tu loquere ad nos, omne quod dicet Jehovah Deus noster ad te, et audiemus, et faciemus. Et Jehovah dixit ad Mose: Quis dabit, et erit cor eorum hoc illis ad timendum Me, et ad custodiendum omnia praecepta Mea, omnibus diebus {5}, Deut. v 22, 24, 26 [A.V. 25, 27, 29];
ibi `timor Dei super facies vestras ne peccetis,' et `cor ad timendum Me, et ad custodiendum omnia praecepta Mea' significat cultum ex timore respective ad illos quia tales; qui enim in cultu externo sunt, nullo interno, per timorem ad observantiam legis et' obsequium feruntur, sed usque non veniunt in cultum internum seu in timore sanctum, nisi in bono vitae sint, et sciant quid internum, et credant: apud eundem, Si non serves ad faciendum omnia verba Legis hujus scripta in Libro hoc, ad timendum nomen honorabile et terribile hoc Jehovam Deum tuum, mirabiles reddet Jehovah plagas tuas, et plagas seminis tui, plagas magnas et certas, et morbos malos et certos, et reducet in te omnem languorem Aegypti, a quibus times tibi, et haerebunt in te, Deut. xxviii 58-60;
hic quoque `timere nomen honorabile et terribile Jehovam Deum' est colere ex timore, quod ut esset apud tales, omnia mala usque ad maledictiones {6}tribuebantur Jehovae, n. 592, 2335, 2395, 2447: apud Jeremiam, Castigabit te malitia tua, et aversiones tuae corripient et scito et vide, quod malum et amarum relinquere te Jehovam Deum tuum, et non pavorem Mei esse in te, ii 19:
apud Lucam, Dico vobis, Ne timete vobis ab iis qui occidunt corpus, postea autem non habent amplius quid facere; monstrabo autem vobis, quem timere debeatis, timete Ipsum, qui postquam occidit potestatem habet injiciendi in gehennam, immo dico vobis, Hunc timete, xii 4, 5; Matth. x 28;
hic quoque `timere Deum' involvit cultum ex aliquo timore, quia timor adigebat eos ad {7}obsequium, ut dictum. [4] III. Quod timere Deum seu Jehovam significet cultum ex bono fidei, ubi agitur de regeneratis spiritualibus, patet ex his locis, apud Mosen Rex scribet sibi exemplar Legis hujus super Libro coram sacerdotibus Levitis, et erit cum illo, et leget in illo omnibus diebus vitae suae, propterea ut discat timere Jehovam Deum suum, ad servandum omnia verba Legis hujus, et statuta haec ad faciendum illa, Deut. xvii [18], 19; `rex' in sensu interno pro vero fidei, regium enim repraesentabat regnum Domini spirituale, n. 1672, 1728, 2015, 2069, inde `timere Jehovam Deum suam' est colere Ipsum ex vero fidei, quod quia inseparabile est a bono charitatis, describitur per `servare verba legis et statuta ad faciendum illa': apud Samuelem, Ecce dedit Jehovah super vos regem, si timueritis Jehovam, et serviveritis Ipsi, et auscultaveritis voci Ipsius,... eritis etiam vos, et etiam rex qui regnat super vos, post Jehovam Deum vestrum, I Sam. xii [13], 14;
hic quoque in sensu interno `timere Jehovam' pro colere ex bono et vero fidei, ut prius, quia agitur de rege seu regio: [5] apud Joshuam, Nunc timete Jehovam, et servite Ipsi in integritate et {8}veritate, et removete deos, quibus serviverunt patres vestri, xxiv 14;
ubi etiam `timere Jehovam' pro colere ex bono et vero, quod est hominis spiritualis, `integritas' enim praedicatur de bono fidei, n. 612, `veritas' de vero fidei: apud Jeremiam, Erunt Mihi in populum, et Ego ero eis in Deum, et dabo eis cor unum, et viam unam, ad timendum Me omnibus diebus, ad bonum eis et filiis eorum post illos, et pangam eis foedus saeculi, quod non revertar a post illos, ad benefaciendum eis, et timorem Meum dabo in cor eorum, pro non recedere a Me, xxxii [38], 39, 40;
quod hic `timere Deum' sit colere ex bono et vero fidei, constare potest a serie, et ex eo quod dicatur `populus' ac `Deus;' quod `populus' praedicetur de illis qui in vero fidei sunt, videatur n. 1259, 1260, quod `Deus' dicatur ubi agitur de vero, n. 2586, 2769, 2807 f.: apud Esaiam, Honorabunt Te populus robustus, urbs gentium validarum timebunt Te, xxv 3; ubi etiam `timere Deum' pro colere ex vero spirituali; praedicatur enim de `populo' et de `urbe'; quod `urbs' sit doctrinale verum, videatur n. 402, 2268, 2449, 2451: [6] apud Davidem, Quis hic vir timens Jehovae, docebit illum viam quam eligat, Ps. xxv 12;
ubi `vir timens Jehovae' pro colente Ipsum; quod de spirituali homine patet inde quod dicatur, `docebit illum viam'; quod `via' sit verum videatur n. 627, 2333: apud eundem, Beatus omnis timens Jehovae, ambulans in viis Ipsius Ps. cxxviii. I;
similiter: apud eundem, Timentes Jehovam glorificabunt Ipsum, omne semen Jacob glorificabunt Ipsum, et metuent ab Ipso omne semen Israelis Ps. xxii 24 [A.V. 23];
ubi `metuere ab Ipso' pro colere ex vero fidei, `semen enim Israelis est spirituale Ecclesiae, seu {9}bonum et verum fidei, n. 1025, 1447, 1610: apud Mosen, Nunc Israel, quid Jehovah Deus tuus petens a te, quin ad timendum Jehovam Deum tuum, ad ambulandum in omnibus viis Ipsius, et ad amandum Ipsum, et ad serviendum Jehovae Deo tuo, in toto corde tuo, et in tota anima tua, ad servandum praecepta Jehovae, et statuta Ipsius? Deut. x 12, 13;
ibi describitur quid est `timere Deum' apud spiritualem hominem qui est `Israel,' nempe quod sit `ambulare in viis Jehovae, amare Ipsum, servire Ipsi, et servare praecepta et statuta': apud Johannem, Vidi angelum volantem in medio caeli, habentem evangelium aeternum,...dicentem voce magna, Timete Deum, et date Ipsi gloriam, quia venit hora judicii Ipsius, Apoc. xiv 6, 7;
ibi `timere Deum' pro cultu sancto ex bono et vero fidei: apud Lucam, Jesus dixit paralytico, Surge et tollens lectum tuum abi in domum tuam,...unde stupor invasit omnes, et glorificabant Deum, et impleti sunt timore, v 24-26;
ubi `timor' pro timore sancto, qualis illorum qui per verum fide initiantur in bonum amoris. [7] IV. Quod timere Deum seu Jehovam significet cultum ex bono amoris, cum agitur de regeneratis caelestibus apud Malachiam, Foedus Meum fuit cum Levi vitarum et pacis, et dedi e illi timore, et timuit Me, et pro nomine Meo {10}contritus est ille, lex veritatis fuit in ore illius, et perversitas non in labiis ejus in pace et rectitudine ambulavit Mecum, ii 5, 6;
ubi de Domino, Qui hic est `Levi' in sensu interno; `Levi' significat sacerdotium, et significat amorem; `timor' ibi pro bono Divini amoris, `lex veritatis' pro vero illius, `pax et rectitudo' pro utroque: [8] apud Esaiam, Egredietur virga e stirpe Jishaii, et surculus e radicibus ejus crescet, et requiescet super Ipso spiritus Jehovae, spiritus sapientiae et intelligentiae, spiritus consilii et fortitudinis, spiritus scientiae et timoris Jehovae, et {11}odorari Ipsius in timore Jehovae, xi 1-3;
ubi etiam de Domino; `spiritus scientiae et timoris Jehovae' pro Divino amore veri, `odorari Ipsius in timore Jehovae' pro Divino amore boni: [9] apud Davidem, Praecepta Jehovae recta, laetificantia cor, praeceptum Jehovae purum illuminans oculos, timor Jehovae mundus stans in perpetuum, judicia Jehovae veritas, justificata una, Ps. xix 9, 10 [A.V. 8, 9];
ubi `timor Jehovae mundus' pro amore, `judicia Jehovae veritas' pro fide; quod `justitia' praedicetur de bono quod est amoris, `judicia' de vero quod est fidei, videatur n. 2235, quae `justificata una' dicuntur, cura verum sit bonum, seu cum fides sit charitas: [10] apud eundem, Ecce oculus Jehovae ad timentes Ipsum, ad exspectantes misericordiam Ipsius, Ps. xxxiii 18:
et alibi, Jehovah non in fortitudine equi delectatur, non in cruribus viri placet; placitum Jehovae in timentibus Ipsum, et exspectantibus misericordiam Ipsius, Ps. cxlvii 10, 11;
`fortitudo equi' pro {12}propria potentia verum cogitandi; quod `equus' sit intellectuale, videatur n. 2760-2762; `crura viri' pro {13}propria potentia bonum faciendi, `timentes Jehovam' pro colentibus Ipsum ex amore veri, et `exspectantes misericordiam Ipsius' pro colentibus ex amore boni; ubi apud Prophetas de bono, etiam de vero, et ubi de vero, etiam de bono, dicitur, ob conjugium caeleste boni et veri in singulis, videatur n. 683, 793, 801, 2516, 2712, 2731: [11] apud eundem, Jehovah benedicet domui Israelis, benedicet domui Aharonis, benedicet timentibus Jehovam parvis cum magnis, Ps. cxv 12, 13;
hic `timentes Jehovam' pro colentibus ex bono fidei, quod est `domus Israelis,' et ex bono amoris, quod est `domus Aharonis,' utrumque ob conjugium caeleste in singulis Verbi, ut dictum: [12] apud Esaiam, Erit veritas temporum tuorum robur salutum, sapientia et scientia, et timor Jehovae ipse thesaurus, xxxiii 6;
ubi `sapientia et scientia' pro bono fidei conjuncto cum ejus vero,`timor Jehovae' pro bono amoris: apud eundem, Quis in vobis timens Jehovae, auscultans voci servi Ipsius, l 10;
`timens Jehovae' pro colente ex amore, `auscultans voci servi Ipsius: pro colente ex fide; cum unum est alterius, tunc est conjugium caeleste. [13] Ex his quae allata sunt ex Verbo, constare potest quod `timor Dei' sit cultus vel ex timore, vel ex bono fidei, vel ex bono amoris; {14}ast quanto plus timoris est in cultu, tanto minus est fidei, et tanto adhuc minus amoris {15}; et vicissim, quanto plus fidei est in cultu, et adhuc magis quanto plus amoris, tanto minus timoris est; inest quidem omni cultui timor, sed sub alia specie et alio habitu, est timor sanctus: sed timor sanctus non ita est timor pro inferno {16}et pro damnatione sed ne quicquam faciant aut cogitent contra Dominum et contra proximum, ita ne quicquam contra bonum amoris et verum fidei est aversatio, quae est limes sancti fidei et sancti amoris ab una parte {17}et quia non timor pro inferno et damnatione, ut dictum, est illi qui in bono fidei, minus qui in bono amoris sunt, hoc est, qui in Domino, ideo [14] V. Timere etiam significat diffidere, aut fidem {16}et amorem non habere, ut apud Esaiam, Sic dixit Creator tuus, Jacob, et Formator tuus, Israel, Ne timeto, quia redemi te, vocavi nomine tuo, Mihi tu, xliii 1, 5; xliv 8:
apud Lucam, Juramentum, quod juravit Abrahamo patri nostro, daturum nobis, ut {18}sine timore e manu hostium nostrorum erepti, serviamus Ipsi in sanctitate et justitia coram Ipso, i 73, 74 [75]:
apud eundem, Ne time tibi, parve grex, quia placuit Patri vestro vobis dare regnum, xii 32:
apud Marcum, Jesus dixit archisynagogo, Ne timeto, modo crede, v 36;
Luc. viii 49, 50:
{19}apud eundem, Jesus dixit, Quid timidi estis adeo? quomodo non habetis fidem? iv 40:
apud Lucam, Pili capitis vestri numerati sunt, ideo ne timete, multis passeribus praestantiores estis, xii 7:
in {20}his locis `timere' est diffidere, seu fidem et amorem non habere. @1 Humano I$ @2 ubi Timor Dei$ @3 This number and the four later ones dividing the paragraph are interpolations in A. Sect. I was there written after II, but directions are given for their transposition, which involved omission of inde factum before Quod, and ut before patet$ @4 Heb numbers these 16, 17, as does Sch who i ne timeatis before quia.$ @5 i propterea ut benefiat illis et filiis eorum in sempiternum.$ @6 tribuant$ @7 adorationem$ @8 i in$ @9 fides$ @10 In AE 444 S has timuit ille sibi$ @11 Sch has suffire, AV `shall make him of quick understanding'; RV `his delight shall be,' but in m Heb. `scent.' The Heb. root is [ ] (ruah) which often expresses pleasure; cf. Lev. xxvi 31; Gen. viii 21.$ @12 i proprio intellectuali se$ @13 i voluntaria seu$ @14 at$ @15 i est$ @16 aut$ @17 hinc quia nullus$ @18 This is the order in Gk., i.e. [ ]$ @19 i et alibi$ @20 quibus$