6872.“你们必在这山附近事奉我”表那时对源于爱的神性的觉知和承认。这从“事奉神”和“山”的含义清楚可知：“事奉神”是指对神性的崇拜，但当论及主时，它表示对人身里面的神性的觉知和承认；“山”是指神之爱的良善（参看795，796，2722，4210，6435，6829节）。由此明显可知，“在这山附近事奉神”当论及主时，表示对源于爱的神性的觉知和承认。
有必要说明何谓对源于爱的神性的觉知和承认。每个人的品质从他的爱就能得知；因为爱是每个人生命的存在；他的真正生命本身就源于爱。因此，在人那里掌权的爱如何，此人就如何，或说，在人那里掌权的爱的种类决定了这个人的品质。如果对自我和世界的爱，因而对报复、仇恨、残忍、奸淫等等的爱掌权，那么就其死后活着的灵或内层人而言，这个人就是一个魔鬼，无论他表面看上去是什么样。但是，如果对神的爱和对邻的爱，因而对良善与真理，以及正大光明的爱掌权，那么就其死后活着的灵而言，他就是一位天使，无论他表面看上去是什么样。不过，当神的爱在某人那里掌权（如它在唯独主里面所行的那样）时，那个人就是神。因此，当主在其人身里面领受祂父的爱，也就是祂生命的存在时，祂的人身就变成神性。由此可见何谓对源于爱的神性的觉知和承认。
人与他的爱完全一样，或说人在品性上和他的爱完全一样，这是一个永恒不变的真理。这个真理从来世的天使身上明显看出来；当被观之时，他们看上去就像爱的形式。爱本身不仅发光，还从他们身上散发出来，以致你会说，他们在各个方面无非是爱，或爱的化身。原因在于，一位天使的所有内层，和一个人的内层一样，无非是接受生命的形式。他们因是接受生命的形式，故是接受各种爱的形式，因为这些爱构成一个人的生命。因此，当所流入的爱与接受这爱的形式彼此一致时，可推知一位天使或一个世人的品性就取决于他的爱，或说天使或世人和他的爱一样。这不仅适用于大脑中的初始器官物质，也适用于整个身体，因为身体无非是由其初始物质所形成的一个器官。
由此可见，当人正在重生时，他会完全变新，因为那时，他的每一个部分都适合接受天堂之爱。然而，对人来说，先前或早期的形式没有被毁，只是被移除了；但对主来说，来自母亲的先前或早期形式完全被毁并被根除，神性形式被接受并取代它们。因为神的爱除了与一个神性形式一致外，与任何形式都不一致；它将其它一切形式完全逐出。正因如此，一旦主得了荣耀，祂就不再是马利亚的儿子了。
Potts(1905-1910) 6872
6872. Ye shall worship God upon this mountain. That this signifies then perception and acknowledgment of the Divine from love, is evident from the signification of "worshiping God," as being adoration of the Divine, but when said of the Lord, it denotes the perception and acknowledgment of the Divine in the Human; and from the signification of "mountain," as being the good of the Divine love (see n. 795, 796, 2722, 4210, 6435, 6829). Hence it is evident that by "worshiping God upon this mountain," when said of the Lord, is signified the perception and acknowledgment of the Divine from love. [2] What the perception and acknowledgment of the Divine from love are, must be told. Every man's quality is known from his love; for love is the being of the life of everyone, from it springing the veriest life itself; such therefore as the love is with a man, such is the man. If there is the love of self and of the world, consequently the love of revenge, of hatred, of cruelty, of adultery, and the like, the man is a devil as to his spirit, or as to the interior man which lives after death, however he may appear in the outward form. But if there is with a man the love of God and the love of the neighbor, and consequently the love of good and truth, also of what is just and honorable, then however he may appear in the outward form, he is an angel as to his spirit which lives after death. But He with whom there is Divine love, which was with the Lord alone, is God; thus His Human was made Divine when He received in the Human the love of His Father, which was the being of His life. From all this it can be seen what is meant by the perception and acknowledgment of the Divine from love. [3] That man is altogether as is his love, is a constant truth, as is plain from the angels in the other life, who when seen appear as forms of love, the love itself not only shining forth, but also exhaling from them, so that you would say that they are wholly nothing but loves. The reason is, that all the interiors of an angel, as also of a man, are nothing but forms recipient of life, and because they are forms recipient of life, they are forms recipient of loves, for loves make the life of man. When therefore the inflowing love and the recipient form are in agreement, it follows that the angel or man is such as his love is; and this not only in his organic beginnings, which are in the brain, but also in the whole body, for the body is nothing but an organ derived from its beginnings. [4] From all this it can be seen that man is made altogether new when he is being regenerated, for then each and all things with him are so disposed as to receive heavenly loves. Nevertheless with man the prior forms are not destroyed, but only removed; but with the Lord the prior forms, which were from the maternal, were completely destroyed and extirpated, and Divine forms were received in their place. For the Divine love does not agree with any but a Divine form; all other forms it absolutely casts out; hence it is that the Lord when glorified was no longer the son of Mary.
Elliott(1983-1999) 6872
6872. 'You shall worship God beside this mountain' means perception and acknowledgement of the Divine springing from love. This is clear from the meaning of 'worshipping God' as adoration of the Divine, but when the expression is used in reference to the Lord the perception and acknowledgement of the Divine in the Human is meant; and from the meaning of 'mountain' as the good of God's love, dealt with in 795, 796, 2722, 4210, 6435, 6829. From these meanings it is evident that the words 'you shall worship God beside this mountain', when used in reference to the Lord, mean a perception and acknowledgement of the Divine springing from love.
[2] What is meant by a perception and acknowledgement of the Divine springing from love must be stated. Everyone's character is recognized from his love. For the inner being (esse) of anyone's life is love; his very life emanates from it. Therefore the kind of love that reigns with a person determines the person's character. If self-love and a love of the world reign, and as a consequence the love of vengeance, hatred, cruelty, adultery, and the like, then that person is a devil so far as his spirit or interior man which lives after death is concerned, no matter what he may seem to be to outward appearance. But if a love of God and a love of the neighbour are what reign with a person, and consequently a love of what is good and true, and also of what is just and honourable, then he is an angel so far as his spirit which lives after death is concerned, no matter what he may seem to be to outward appearance. But when God's love reigns with someone - as it has done only in the Lord - that one is God. Thus the Lord's Human was made Divine when He received in His Human His Father's love, which was the inner Being (Esse) of His life. From all this one may see what is meant by a perception and acknowledgement of the Divine that springs from love.
[3] It is an unalterable truth that a person is entirely the same in character as his love. This is evident from angels in the next life who, when they are seen, look like forms of love. Love itself not only shines but also breathes out of them, so that you may say that they are in every respect embodiments of love. The reason for this is that all the interiors of an angel, like those of a person in this world, are nothing other than forms that receive life. And being forms that receive life they are forms that receive different kinds of love; for these constitute a person's life. Since therefore the love that flows in and the form that receives it are compatible with each other it follows that the character of an angel or a person in this world is determined by his love. This applies not only to the primary organic substances in the brain but also to the whole body, since the body is nothing other than an organism formed from its primary substances.
[4] From all this it becomes clear that a person is made completely new when he is being regenerated; for at that time every single part of him is being made fit to receive heavenly kinds of love. With man however the earlier forms are not destroyed but removed, whereas with the Lord the earlier forms which came from His mother were completely destroyed and rooted out, and Divine forms were received and replaced them. For God's love is incompatible with any form other than a Divine one; it casts all the rest totally aside. As a consequence of this the Lord was no longer Mary's son once He was glorified.
Latin(1748-1756) 6872
6872. `Coletis Deum juxta montem hunc': quod significet tunc perceptionem et agnitionem Divini ex amore, constat ex significatione `colere Deum' quod sit adoratio Divini, {1}sed cum dicitur de Domino, {2} est perceptio et agnitio Divini in Humano; et ex significatione `montis' quod sit bonum amoris Divini, de qua n. 795, 796, 2722, 4210, 6435, 6829; inde patet quod per `coletis Deum juxta montem hunc' cum dicitur de Domino, significetur perceptio et agnitio Divini ex amore. 2 Quid sit perceptio et agnitio Divini ex amore, dicendum est: quisque homo cognoscitur qualis est ex amore; est enim amor esse vitae cujusvis, ipsissima vita inde existit; qualis itaque amor {3}est apud hominem, talis est homo; si amor sui (c)et mundi, indeque {4} vindictae, odii, crudelitatis, adulterii, et similium, est is homo, utcumque apparet in externa forma, quoad spiritum suum seu quoad interiorem hominem, qui post mortem {5}vivit, diabolus; si autem apud hominem est amor Dei et amor proximi, et inde amor boni et veri, {6}tum justi et honesti, is, utcumque apparet in externa forma, quoad spiritum suum qui post mortem vivit est angelus; apud quem autem amor Divinus est, qui apud solum Dominum fuit, {7} Deus est; ita Humanum Ipsius Divinum factum est cum amorem Patris Sui, Qui fuit Esse Ipsius vitae, in Humano recepit. Ex his constare potest quid intelligitur per perceptionem et agnitionem Divini ex amore. 3 (s)Quod homo sit prorsus sicut ejus amor, constans veritas est; hoc {8}patet ab angelis in altera vita, qui visi apparent sicut formae amoris; ipse amor ab illis non modo elucet sed etiam exhalat, sic ut dicas illos totos non esse nisi amores; causa est quia omnia interiora angeli, sicut etiam hominis, non sunt nisi quam formae recipientes vitae, et quia sunt formae recipientes vitae, sunt formae recipientes amorum, nam amores faciunt vitam hominis; cum itaque amor influens et forma recipiens concordant, sequitur quod talis sit angelus seu homo qualis ejus amor; et hoc non solum in principiis ejus organicis quae in cerebro sunt sed etiam in toto corpore, nam corpus non est nisi quam organum derivatum {9} a suis principiis. 4 Ex his constare potest quod homo prorsus novus fiat cum regeneratur, nam tunc disponuntur omnia et singula apud illum ad recipiendos amores caelestes; verum apud hominem non delentur priores formae, sed removentur; apud Dominum autem priores formae, {10}quae ex materno {11}fuerunt, prorsus (x)deletae et exstirpatae sunt, ac Divinae loco illarum receptae; amor enim Divinus non concordat cum aliqua forma nisi Divina, reliquas plane ejicit; inde est quod Dominus cum glorificatus, non amplius filius Mariae {12}esset.(s) @1 at$ @2 i Qui Jehovah fuit quoad Esse vitae Suae, quia conceptus a Jehovah, non est adoratio Divini, sed$ @3 After hominem$ @4 i amor$ @5 resurgit$ @6 justique$ @7 i is$ @8 constare potest$ @9 i et continuum$ @10 quas$ @11 habuit$ @12 fuerit$