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696. And to those that fear thy name, the small and the great.- That this signifies, and to all those, of whatever religion, who worship the Lord, is evident from the signification of fearing the name of the Lord God, as denoting to worship the Lord (of which presently); and from the signification of the small and the great, as denoting of whatever religion; for the small mean those who know little of the truths and goods of the church, and the great, those who know much, thus those who worship the Lord little and much. For so far as a man knows the truths of faith, and lives according to them, in so far does he worship the Lord, for worship is not from man, but from the truths from good that are in man, since these are from the Lord, and the Lord is in them. Those that fear Thy name, the small and the great, mean all who worship the Lord of whatever religion, because, just previously, mention is made of servants, prophets, and saints, by whom are meant all those within the church who are in truths of doctrine, and in a life according to them. Therefore by those that fear Thy name, the small and the great, are meant all those without the church who worship the Lord according to their religion; for those who worship the Lord, and live in any kind of faith and charity, according to their religion, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good. A last judgment takes place upon all, both those within and those without the church, and then all those who, from their religion, fear God, and live in mutual love, in uprightness of heart and sincerity, are saved; for all such by all intuitive faith in God, and by a life of charity, are associated as to their souls with the angels of heaven, and are thus conjoined with the Lord and saved. For every one after death comes to his own in the spiritual world, with whom he was associated as to his spirit during his life in the natural world.
[2] The small and the great signify less or more, that is, those who worship the Lord less or more, thus those who are less or more in truths from good, because the spiritual sense of the Word has no reference to persons, having regard to nothing but the thing signified; and the expression the small and the great there does imply persons, for it means men who worship God. For this reason, instead of the small and the great, less or more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar in respect to the servants, prophets, and saints, treated of just above, by whom, in the spiritual sense, are not meant prophets and saints, but, apart from persons, truths of doctrine and a life according to them. While these are meant, also all those who are in truths of doctrine and in a life according to them are included, for these things are in angels and men as their subjects. But in such case to think only of angels and men is natural, while to think of truths of doctrine and of life - these being the things that make angels and men - is spiritual. It is therefore evident how the spiritual sense, in which angels are, differs from the natural sense, in which men are, that is, in every particular which a man thinks, there inheres something of person, space, time, and matter, while angels think of things apart from these. For this reason, the speech of angels is incomprehensible to man, because it flows from intuition of the thing, and thus from wisdom separated from such things as are proper to the natural world, and thus respectively indeterminate in regard to such things.
[3] To fear Thy name signifies to worship the Lord, because to fear signifies to worship, and Thy name signifies the Lord; for in the preceding verse it is said, that the twenty-four elders gave thanks to the Lord God, Who is, and Who was, and Who is to come, therefore to fear Thy name means to worship the Lord. In the Word, both that of the Old and that of the New Testament, the expressions the name of Jehovah, the name of the Lord, the name of God, and the name of Jesus Christ are used, and in such cases name means all those things whereby He is worshipped, thus all things of love and of faith; and, in the highest sense, the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of the name of Jehovah, of the Lord God, and of Jesus Christ, may be seen above (n. Matthew 18:19, 20).
Here to agree together in the name of the Lord, and to be gathered together in His name, does not mean in the name alone, but in those things that belong to the Lord, which are truths of faith and goods of love, by means of which He is worshipped.
[4] To fear, when spoken of the Lord, signifies to worship and to reverence, because in worship, and in all things pertaining to it, there is a holy and reverential fear, which leads one to feel that He is to be honoured, and in no way to be grieved. For it is as with children towards their parents, parents towards their children, wives towards their husbands, and husbands towards their wives, similarly as with friends towards friends, in whom there is respect and a fear of giving offence; such fear and respect are in all love and in all friendship, so that love and friendship without such fear and respect are like unsalted food which is insipid. This now is the reason why to fear the Lord means to worship Him from such love.
[5] It is said that to fear Thy name signifies to worship the Lord, and yet those who fear Him mean, here, those who are without the church, to whom the Lord is unknown, because they do not possess the Word. Nevertheless all such as have, in regard to God, an idea of a Human, are accepted by the Lord, for God under the Human form is the Lord; but those, whether within or without the church, who do not think of God as a Man, on their coming into their spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea concerning God, but only an indeterminate one, which is no idea at all, or if it be it is nevertheless dissipated. This is the reason why all who come from the earths (e terris) into the spiritual world, are first explored in regard to what idea of God they have held and have brought with them. If they have no idea of Him as a Man, they are sent to places of instruction, and are taught that the Lord is the God of heaven and earth, and that, when they think of God, they must think of the Lord, and that otherwise there can be no conjunction with God, nor consequently any association with angels. Then all those who have lived a life of charity receive instruction, and worship the Lord; but all those who declare that they have had faith, but who have not been in the life of faith, which is charity, do not receive instruction; they are therefore separated, and sent away into places below the heavens, some into the hells, and some into that part (terra) which is called in the Word "the lower earth," where they suffer severely. Still, however, the Gentiles, to whom the laws of religion are laws of life, receive doctrine concerning the Lord more readily than Christians, and they do so especially because their only idea of God has been that of a Divine Man. We have said these things in order that it may be known why it is that to fear Thy name means to worship the Lord.
[6] In many places in the Word the expression to fear Jehovah God is used, by which worship is meant; it therefore shall be explained in a few words what worship in particular is meant by fearing God. All worship of Jehovah God must be from the good of love by means of truths. Worship from the good of love alone is not worship, neither is that worship which is from truths alone without the good of love; but both are necessary. For the essential of worship is the good of love, but good exists and is formed by means of truths, and therefore all worship must be by means of truths from good. Because this is so, therefore in many passages in the Word, where it is said "to fear Jehovah God," it is also said "to keep " and "do His words and commandments." In these places therefore to fear signifies worship by means of truths, and to keep and do signifies worship from the good of love; for doing is of the will, thus of love and of good, and fearing is of the understanding, thus of faith and of truth, for all truth which is of faith belongs properly to the understanding, and all good which is of love belongs properly to the will. From this it can be seen, that the fear of Jehovah God has reference to worship by means of truths of doctrine, which are called also truths of faith. Such worship is meant by the fear of Jehovah God, because Divine Truth causes fear, for it condemns the evil to hell; but not so Divine Good, for so far as this is received by means of truths by men and angels, it takes away condemnation. It is consequently evident that so far as man is in the good of love there is the fear of God; and that in proportion as dread and terror pass away, and become a holy fear attended with reverence, so far man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. It consequently follows, that fear in worship is varied with every one, according to the state of his life, and also that the sanctity attended with reverence that is in the fear of those who are in good, is also varied according to the reception of good in the will, and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.
[7] But what has just been stated will be more evident from the following passages in the Word.
In Moses:
"What doth Jehovah 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 from thy whole heart, and from thy whole soul" (Arcana Coelestia 2930, 9050, 9281).
[8] In the same:
"Ye shall go after Jehovah your God, and shall fear him, that ye may keep his precepts, and hear his voice and serve him, and cleave to him" (Deuteronomy 13:4).
To go after Jehovah God, to keep His precepts, and to cleave to him, signify the good of life, thus the good of love, from which is worship; and to fear Jehovah God, to hear His voice, and to serve Him, signify the truths of doctrine, thus the truths of faith by means of which there is worship. Since all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (Concerning the marriage of good and truth in the particulars of the Word, see above n. 238 at the end, 288, 660).
[9] In the same:
"Thou shalt fear Jehovah thy God, him thou shalt serve, and to him shalt thou cleave, and in his name thou shalt swear" (6, 409).
[10] In the same:
"That thou mayest fear Jehovah thy God, to keep all his statutes and his commandments; thou shalt fear Jehovah thy God, and him shalt thou serve, and in his name shalt thou swear, ye shall not go after other gods; Jehovah hath commanded us to do all these statutes, to fear Jehovah our God" (Deuteronomy 6:2, 13, 14, 24).
Worship by means of truths from good, or by means of faith from love, is also described here. To fear Jehovah God and to serve Him, means worship, by means of truths of faith, and to keep and do his statutes and commandments, and to swear in the name of Jehovah, means worship from the good of love. For to keep and to do statutes and commandments is the good of life, which is the same as the good of love, since he who loves also lives. To swear in the name of Jehovah has a similar meaning, for to swear denotes to confirm by life. That to fear Jehovah and to serve Him, denotes worship according to truths of doctrine, has been shown above. For there are two things which constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither life without doctrine.
[11] Similarly in the following passages.
In Deuteronomy:
"Assemble the people that they may hear, and that they may learn and may fear Jehovah your God, and may observe to do all the words of the law" (Deuteronomy 31:12).
In the same:
"If thou wilt not observe to do all the commandments of this law, to fear this glorious and venerable name, Jehovah thy God" (Deuteronomy 28:58).
In the same:
The king "shall write for himself a copy of the law, and he shall read in it all the days of his life, wherein he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them" (Deuteronomy 17:18, 19).
In the same:
"Thou shalt keep the commandments of Jehovah thy God, to go in his ways, and to fear him" (Deuteronomy 8:6).
And in the same:
"Who will give that they may have a heart to fear me, and to keep my commandments all the days?" (5:29).
In these passages fearing Jehovah God is connected with keeping and doing the commandments of the law, also with going in his ways, because as stated, all internal spiritual worship of God, consisting in the good of life, must be performed according to truths of doctrine, since these must teach. Worship according to truths of doctrine is signified by fearing Jehovah, and worship from the good of life by keeping His commandments and going in His ways, to go in the ways of Jehovah denoting to live according to truths of doctrine; and because worship according to truths of doctrine is meant by fearing Jehovah, therefore it is said that the fear of Jehovah shall be learned from the law. But let it be observed, that the fear of Jehovah denotes internal spiritual worship, which must be in external natural worship; for internal spiritual worship consists in thinking and understanding truths, thus in thinking reverently and in a holy manner of God, which is to fear Him, while external natural worship consists in doing those truths, that is, in keeping the commandments and words of the law.
[12] In David:
"Teach me, Jehovah, thy way, teach it me in truth, unite my heart to the fear of thy name" (Psalm 86:11).
To teach the way signifies to teach the truth in agreement with which the life ought to be lived, therefore it is said, teach it in truth. That good of love must be conjoined with truths of faith is signified by, unite my heart to the fear of Thy name, the heart signifying love, and fear the holiness of faith, which must be united, that is, must be together, in worship.
[13] Again:
"Blessed is every one that feareth Jehovah, that walketh in his ways" (Psalm 128:1).
To fear Jehovah here also denotes to think of God in a reverent and holy manner, and to walk in His ways denotes to live according to Divine truths. There is worship by means of both of these; but in external worship, which consists in living according to Divine truths, there must be internal worship, which is to fear Jehovah, therefore it is said that he feareth Jehovah who walketh in His ways.
Again:
"Blessed is the man who feareth Jehovah, who delighteth greatly in His commandments" (Psalm 112:1).
The signification here is similar to that of the verse above; for to delight greatly in the commandments of Jehovah is to love them, consequently to will and to do them.
[14] In Jeremiah:
"They feared not, neither walked they in my law, nor in my statutes" (44:10).
Not to fear denotes not to think of God from the truths of the Word, thus not reverently and in a holy manner; not to walk in the law of God, nor in His statutes, denotes not to live them, commandments denoting the laws of internal worship, and statutes the laws of external worship.
[15] In Malachi:
"If I be a Father, where is my honour; if I be Lord, where is the fear of me?" (200, 345); therefore also honour is said of Father, and fear of Lord, for Jehovah is called Father from Divine Good, and Lord, in this place, from Divine Truth.
[16] In the same prophet:
"My covenant was with" Levi, "of life and of peace, which I gave him with fear; and he feared me" (2:5).
Levi here means the Lord as to the Divine Human, and the covenant of life and of peace signifies the union of His Divine with Himself (cum Ipso), and fear and fearing signify holy truth, with which there is union.
[17] In Isaiah:
"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, whence his offering of incense shall be in the fear of Jehovah" (324, 491, 492, 494, 567). It is said, the spirit of wisdom, understanding, knowledge and fear, for spirit means the proceeding Divine, the spirit of wisdom the celestial Divine, which is the proceeding Divine received by the angels of the inmost or third heaven; the spirit of understanding the spiritual Divine, which is the proceeding Divine received by the angels of the middle or second heaven; the spirit of knowledge the natural Divine, which is the proceeding Divine received by the angels of the ultimate or first heaven and the spirit of the fear of Jehovah means all the holiness of worship from these Divines.
[18] In Jeremiah:
"I will give them one heart and one way, to fear me all their days for good to them; and I will make with them the covenant of an age; and my fear will I put in their heart, that they may not depart from me" (32:39, 40).
I will give them one heart and one way to fear Me, signifies one will and one understanding to worship the Lord, the heart signifying the good of the will, way the truth of the understanding which leads, and fear the holy worship therefrom. I will make with them the covenant of an age, and My fear will I put in their heart, signifies conjunction by means of the good of love, and by means of the truth of that good in worship, covenant denoting conjunction, and fear in the heart, the holiness of worship from truth in the good of love; that they may not depart from Me, signifies for the sake of conjunction. Since conjunction with the Lord is effected by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore both are here mentioned.
[19] In David:
"O house of Aaron, trust ye in Jehovah, ye that fear Jehovah, trust in Jehovah" (Psalm 115:10, 11).
The house of Aaron signifies all those who are in the good of love, and those that fear Jehovah signify all those who are in truth from that good.
In the Apocalypse:
"The angel who had the eternal gospel said, Fear God, and give glory; adore him" (14:7).
To fear God and give glory to Him signifies to worship the Lord from holy truths; and to adore Him signifies from the good of love.
In David:
"Let all the earth fear before Jehovah; let all the inhabitants of the world stand in awe of him. Behold the eye of Jehovah is upon them that fear him, that wait for his mercy" (Psalm 33:8, 18).
In the same:
"The good pleasure of Jehovah is in them that fear him, in them that wait for his mercy" (Psalm 147:11).
Because the fear of Jehovah signifies the reception of Divine Truth, and mercy the reception of Divine Good, it is therefore said that the eye and the good pleasure of Jehovah are upon them that fear Him, upon them that wait for His mercy.
[20] In Isaiah:
"The mighty people shall honour thee, the city of the strong nations shall fear thee" (25:3).
Here also to honour signifies worship from good, for honour is said of the good of love; and worship from truths is signified by fearing the Lord, as said above. By mighty people are signified the men of the church who are in truths from good, for all power is therefrom; the city of the strong nations signifies those who are in truths of doctrine, and by means of these in the good of love; and as all spiritual power is from that source, therefore they are called strong nations. From these words also it is clear that there is a marriage of good and truth in every particular of the Word; for to honour is said of good, and to fear of truth, both of them in worship. The term people is used of those who are in truths, and by means of these in good, but nations of those who are in good, and from that in truths. And because all power in the spiritual world is from the conjunction of good and truth, therefore the people are called mighty, and the nations strong.
[21] The fear of Jehovah also in the following passages signifies worship in which there is holiness by means of truths.
In Isaiah:
"The heart" of the people "hath departed far from me, and their fear toward me hath become a commandment taught of men" (29:13).
In the same:
"Who among you feareth Jehovah, hearing the voice of his servant? He that walketh in darkness, and hath no brightness; that trusteth in the name of Jehovah, and leaneth upon his God" (50:10).
In Jeremiah:
"They shall bear all the good which I do unto them, that they may fear and be moved for all the good, and for all the peace which I will do unto it" (33:9).
In David:
"The angel of Jehovah encampeth round about them that fear him, to deliver them. Fear Jehovah, ye his saints, for there is no want to them that fear him" (Psalm 34:7, 9).
In the same:
"Who have no changes, neither fear they God" (Psalm 55:19).
In the same:
"The fear of Jehovah is the beginning of wisdom, a good understanding have all they that do them" (Psalm 111:10).
Because fear has reference to Divine Truth from which are holiness in worship, wisdom and intelligence, therefore it is said, the fear of Jehovah is the beginning of wisdom, a good understanding, that is, intelligence, have all they that do them.
In the same:
"They that fear Jehovah shall praise him; all the seed of Jacob shall honour him, and all the seed of Israel shall fear him" (Psalm 22:23).
[22] In Luke:
"The mercy" of God "is unto generation of generations to them that fear him" (1:50).
That to fear Jehovah God means and therefore signifies to have a sense of holiness and reverence, consequently to worship him in a holy and reverent manner is also evident from these passages.
In Moses:
"Ye shall keep my Sabbaths, and my sanctuary shall ye fear" (Leviticus 19:30);
"Ye shall reverence" (26:2).
In the same:
"The work of Jehovah, how is that to be feared (reverenced), which I will do" (Exodus 34:10).
In the same:
"And Jacob was afraid, and said, How [greatly] to be feared (reverenced) is this place; this is none other but the house of God, and the gate of heaven" (Genesis 28:17).
That to fear, when said of the Divine, and of the holiness of heaven and of the church, signifies to revere and to hold in reverence, is evident from the above passages, also from this fact, that the same word which in Hebrew signifies to fear, also signifies to revere and to venerate.
This is also evident from these words in Luke:
"There was a judge in a certain city who feared not God, neither reverenced man, who said within himself, Although I fear not God, nor reverence man" (18:2, 4).
It is said to fear God, and to reverence man, because to fear signifies to reverence in a higher degree.
[23] In Matthew:
Jesus said, "Fear not them who are able to kill the body, but are not able to kill the soul; rather fear him who is able to destroy both soul and body in Gehenna" (10:28; Luke 12:4, 5, 7).
Here however to fear signifies to stand in fear of dying spiritually, consequently natural fear, which is fearfulness and dread; but spiritual fear is a holy fear, that abides interiorly in all spiritual love variously according to the quality and extent of the love. In this fear is the spiritual man; he knows also that the Lord does not do evil to any one, much less does He destroy any one, as to body and soul in Gehenna, but that He does good to all, and desires to raise up every one, as to body and soul, into heaven to Himself. This is why the fear of the spiritual man is a holy fear, lest through evil of life and falsity of doctrine man should turn away from and thus injure that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers, and punishment, and thus of hell; this fear abides in all corporeal love, and also variously according to the quality and extent of that love. The natural man who is in such fear knows no otherwise than that the Lord inflicts evil upon the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. Most of the Jewish and Israelitish nation were in this fear, because they were natural men; for this reason the expression "to be afraid and to tremble before Jehovah" is so frequently used, and also "they were in fear and trembling;" for the same reason it is said of the sons of Israel that "they were sore afraid" when the Divine Law or Divine Truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).
[24] It is this fear that is meant in part by "The dread of Isaac" by whom Jacob sware to Laban (667, 677).
696. And to them that fear Thy name, the small and the great, signifies and to all of whatever religion who worship the Lord. This is evident from the signification of "fearing the name" of the Lord God, as being to worship the Lord (of which presently); also from the signification of "the small and the great," as being of whatever religion; for "the small" mean those who have but little knowledge of the truths and goods of the church, and "the great" those who know much, thus those who worship the Lord little and much; for in the measure that a man knows the truths of faith and lives according to them does he worship the Lord, for worship is not from man but from the truths from good that are with man, since these are from the Lord, and the Lord is in them. "They that fear Thy name, the small and the great," mean all of whatever religion who worship the Lord, because just before "the servants, the prophets and the saints," are mentioned, meaning all within the church who are in the truths of doctrine and in a life according to them; therefore "they that fear Thy name, the small and the great," mean all without the church who worship the Lord according to their religion, for those who are in the worship of the Lord, and live in any faith and charity, according to their religious principle, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good; and the Last Judgment is executed upon all, both those within the church and those outside of it; and then all are saved who fear God and live in mutual love, in uprightness of heart and in sincerity from a religious principle, for all such, by an intuitive faith in God and by a life of charity, are consociated as to their souls with the angels of heaven, and are thus conjoined to the Lord and saved. For after death everyone comes to his own in the spiritual world, with whom he was closely consociated as to his spirit while he was living in the natural world.
[2] "The small and the great" signify less or more, that is, those who worship the Lord less or more, thus who are less or more in truths from good, because the spiritual sense of the Word is abstracted from all regard to persons, contemplating the thing nakedly; and the expression "the small and the great" has regard to person, for it means men who worship God; for this reason instead of these less and more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar with "the servants, the prophets and the saints," just above, by whom in the spiritual sense prophets and saints are not meant, but, apart from persons, the truths of doctrine and a life according to them. But while these are meant, all who are in the truths of doctrine and a life according to them are also included, for such truths and life are in subjects which are angels and men; but in such case to think of angels and men only is natural, while to think of the truths of doctrine and life, which make angels and men, is spiritual. Thence it may be clear how the spiritual sense in which the angels are, differs from the natural sense in which men are, namely, that in every particular that a man thinks there inheres something of person, space, time and matter, while angels think things abstractly from all these. Thence it is that the speech of angels is incomprehensible to man, because it is from the intuition of the thing, and thus from a wisdom abstracted from things that are proper to the natural world, and therefore comparatively undetermined to such things.
[3] "To fear Thy name" signifies to worship the Lord, because "to fear" signifies to worship, and "Thy name" signifies the Lord. In a preceding verse it is said that the twenty-four elders gave thanks to the Lord God, "who is, and who was, and who is to come;" wherefore "to fear Thy name" means to worship the Lord. In the Word both of the Old and New Testaments, "the name of Jehovah," "the name of the Lord," "the name of God," and "the name of Jesus Christ" are mentioned, and "name" here means all things whereby He is worshipped, thus all things of love and faith, and in the highest sense the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of "the name of Jehovah," "the Lord God," and "Jesus Christ," may be seen above (n. Matthew 18:19, 20).
Here "to agree in the Lord's name" and "to be gathered together in His name" means not in mere name, but in those things that belong to the Lord, which are the truths of faith and the goods of love by which He is worshipped.
[4] "To fear," in reference to the Lord, signifies to worship and reverence, because in worship and in all things of worship there is a holy and reverential fear, which is that the Lord is to be honored and in no way injured; for it is as with children towards parents and parents towards children, with wives towards husbands and husbands towards wives, also as with friends towards friends, in whom there is a fear of injuring and also respect; such a fear with respect is in all love and in all friendship, so that love and friendship without such a fear and respect is like food not salted, which is insipid. This is why "to fear the Lord" means to worship Him from such love.
[5] It is said that "to fear Thy name" signifies to worship the Lord, and yet "those who fear Him" mean here all those who are outside of the church, to whom the Lord is unknown, because they do not have the Word; nevertheless, all such as in respect to God have an idea of the Human are still accepted by the Lord, for God under the Human form is the Lord; but all, whether within or without the church, who do not think of God as Man, when they come into their own spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea of God, but only an indeterminate idea, which is no idea at all, or if it be any is nevertheless dissipated. This is why all who come from the earths into the spiritual world are first explored, as to what idea of God they have had and have brought with them. If they have no idea of Him as Man they are sent to places of instruction, where they are taught that the Lord is the God of heaven and earth, and that when they think of God they must think of the Lord, and that otherwise there can be no conjunction with God, and thus no consociation with angels. Then all who have lived a life of charity receive instruction and worship the Lord. But all those who say that they have had faith, but have not been in the life of faith, which is charity, do not accept instruction; consequently they are separated and sent away into places below the heavens, some into the hells, some into the earth that is called in the Word "the lower earth," where they suffer hard things. Still the Gentiles who have made the laws of religion laws of life receive the doctrine respecting the Lord more readily than Christians, and this especially because they had no other idea of God than that of the Divine Man. This has been said that it may be known why it is that "to fear Thy name" means to worship the Lord.
[6] In many passages in the Word the expression "to fear Jehovah God" is used, and this means to worship Him; therefore it shall be told in a few words what worship in particular is meant by "fearing God." All worship of Jehovah God must be from the good of love by means of truths. Worship that is from the good of love alone is not worship, neither is worship that is from truths alone, without the good of love, worship; there must be both, since the good of love is the essential of worship, but good has its existence and form by means of truths, therefore all worship must be from good by means of truths. For this reason, in many passages in the Word where the expression "to fear Jehovah God" is used it is added, "to keep and to do His words and commandments;" consequently in these places "to fear" signifies worship by means of truths, and "to keep and do" signifies worship from the good of love, for doing is of the will, thus of the love and of good, but "fearing" is of the understanding, thus of faith and of truth, since every truth that is of faith belongs properly to the understanding, and every good that is of love belongs properly to the will. From this it can be seen that "the fear of Jehovah God" is predicated of worship by means of the truths of doctrine, which are also called truths of faith. Such worship is meant by "the fear of Jehovah God," because Divine truth causes fear in that it condemns the evil to hell; but Divine good does not, since so far as it is received through truths by man and angel it takes away condemnation. Thence it may be seen that so far as man is in the good of love there is fear of God; also that dread and terror disappear and become a holy fear attended with reverence so far as man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. From this it follows that fear in worship varies with each one according to the state of his life; and also that the sanctity attended with reverence that there is in fear with those that are in good, varies also according to the reception of good in the will and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.
[7] But what has now been said can be seen more clearly from the following passages in the Word. In Moses:
What doth Jehovah thy God ask 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 thy whole heart and with thy whole soul? (Arcana Coelestia 2930, 9050, 9281.)
[8] In the same:
Ye shall go after Jehovah your God and ye shall fear Him, that ye may keep His commandments and hear His voice and serve Him and cleave unto Him (238 at the end, 288, 660.)
[9] In the same:
Thou shalt fear Jehovah thy God, Him shalt thou serve, and to Him shalt thou cleave, and in His name shalt thou swear (6, 409).
[10] In the same:
That thou mayest fear Jehovah thy God, to keep all his statutes and His commandments. Thou shalt fear Jehovah thy God and Him shalt thou serve, and shalt swear in His name. Ye shall not go after other gods. Jehovah hath commanded us to do all these statutes to fear Jehovah our God (Deuteronomy 6:2, 13, 14, 24).
Here, too, in like manner worship by means of truths from good, or by means of faith from love is described; "to fear Jehovah God and to serve Him" means worship by means of the truths of faith; and "to keep and do His statutes and commandments, and to swear in the name of Jehovah," means worship from the good of love; for to keep and do statutes and commandments is the good of life, which is the same as the good of love, since he lives that loves; "to swear in the name of Jehovah" has a like meaning, for "to swear" means to confirm by life. It has already been said above that "to fear Jehovah and to serve Him" means worship according to the truths of doctrine. For there are two things that constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither does life without doctrine.
[11] The like is taught in the following passages. In Deuteronomy:
Assemble the people that they may hear, and that they may learn and fear Jehovah your God, and may observe to do all the words of the law (Deuteronomy 31:12).
In the same:
If thou wilt not observe to do all the precepts of this law, to fear this glorious and venerable name, Jehovah thy God (Deuteronomy 28:58).
In the same:
The king shall write for himself a copy of the law, and he shall read in it all the days of his life, whereby he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them (Deuteronomy 17:18, 19).
Thou shalt keep the commandments of Jehovah thy God, to walk in His ways and to fear Him (Deuteronomy 8:6).
In the same:
Who will give that they may have a heart to fear Me, and to keep all My commandments all the days (Deuteronomy 5:29).
In these passages where is mentioned "fearing Jehovah God" there is adjoined "keeping and doing the commandments of the law," also "walking in His ways," for the reason, as has been said, that all internal spiritual worship of God, which consists in the good of life, must be according to the truths of doctrine, because these must teach. Worship according to the truths of doctrine is signified by "fearing Jehovah," and worship from the good of life by "keeping His commandments and walking in his ways," "to walk in the ways of Jehovah" meaning to live according to the truths of doctrine; and as worship according to the truths of doctrine is meant by "fearing Jehovah," therefore it is said that the fear of Jehovah must be learned from the law. But let it be known that "the fear of Jehovah" means the internal spiritual worship that must be in external natural worship, for internal spiritual worship is thinking and understanding truths, thus thinking in a reverent and holy way about God, which is "fearing Him," and external natural worship is doing truths, that is, keeping the commandments and words of the law.
[12] In David:
Teach me Thy way, O Jehovah, teach it 1in truth, unite my heart to the fear of Thy name (Psalms 86:11).
"To teach the way" signifies to teach the truth according to which man must live; therefore it is said "teach it in truth." That the good of love must be conjoined with the truths of faith is signified by "unite my heart to the fear of Thy name," "heart" signifying the love, "fear" the holiness of faith, and these must be "united," that is, be together in worship.
[13] In the same:
Blessed is everyone that feareth Jehovah, that walketh in His ways (Psalms 128:1).
Here again, "to fear Jehovah" means to think in a reverent and holy way about God, and "to walk in His ways" means to live according to the Divine truths; it is by means of these two that there is worship. But in external worship, which is living according to Divine truths, there must be internal worship, which is fearing Jehovah; and this is why it is said that "he that feareth Jehovah walketh in His ways." In the same:
Blessed is the man that feareth Jehovah, that delighteth exceedingly in His commandments (Psalms 112:1).
The signification of this is similar as above; for "to delight exceedingly in Jehovah's commandments" is to love them, thus to will and to do them.
[14] In Jeremiah:
They feared not, neither did they go in My law and in My statutes (Jeremiah 44:10).
"Not fearing" stands for not thinking about God from the truths of the Word, thus not thinking in a holy and reverent way; "not to go in God's law and in His statutes," stands for not living according to them, "commandments" meaning the laws of internal worship, and "statutes" the laws of external worship.
[15] In Malachi:
If I be a Father, where is My honor? If I be a Lord, where is the fear of Me? (288, 345; therefore "honor" is also predicated of Father, and "fear" of Lord, for Jehovah is called "Father" from Divine good, and "Lord" here from Divine truth.
[16] In the same:
My covenant was with Levi of life and of peace, which I gave him with fear, and he feared Me (Malachi 2:5).
"Levi" means here the Lord in relation to the Divine Human, and "the covenant of life and peace" signifies the union of His Divine with Himself, and "fear" and "to fear" signify holy truth, with which there is union.
[17] In Isaiah:
The spirit of Jehovah resteth upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah (324, 491, 492, 494, 567.) It is said "the spirit of wisdom, intelligence, knowledge, and fear," for "spirit" means the Divine proceeding, "the spirit of wisdom" the celestial Divine, which is the Divine proceeding as received by the angels of the kingdom of the inmost or third heaven, "the spirit of intelligence" the spiritual Divine which is the Divine proceeding as received by the angels of the middle or second heaven, "the spirit of knowledge" the natural Divine, which is the Divine proceeding as received by the angels of the lowest or first heaven, and "the spirit of the fear of Jehovah" all holiness of worship from the celestial, spiritual, and natural Divine.
[18] In Jeremiah:
I will give them one heart and one way, to fear Me all the days for good to them; and I will make with them the covenant of an age; and My fear will I give into their heart that they may not depart from with Me (Jeremiah 32:39, 40).
"I will give them one heart and one way to fear Me" signifies one will and one understanding to worship the Lord, "heart" signifying the good of the will, "way" the truth of the understanding which leads, and "fear" holy worship therefrom. "I will make with them the covenant of an age, and My fear will I give into their heart," signifies conjunction through the good of love and through the truth of that good in worship, "covenant" meaning conjunction, and "fear in the heart" the holiness of worship from truth in the good of love; "that they may not depart from with Me" signifies for the sake of conjunction. Because conjunction with the Lord is effected by means of truths from good, and not by means of truth without good, nor by means of good without truths, both are here mentioned.
[19] In David:
O house of Aaron trust ye in Jehovah, ye that fear Jehovah trust in Jehovah (Psalms 115:10, 11).
"House of Aaron" signifies all who are in the good of love, and "those that fear Jehovah" signify all who are in truth from that good. In Revelation:
The angel who had the eternal Gospel said, Fear ye God and give Him glory, worship Him (Revelation 14:7).
"To fear God and to give Him glory" signifies to worship the Lord from holy truths; and "to worship Him" signifies from the good of love. In David:
Let all the earth fear Jehovah; let all the inhabitants of the world stand in awe of Him. Behold, the eye of Jehovah is upon them that fear Him, that wait for His mercy (Psalms 33:8, 18).
The good pleasure of Jehovah is in them that fear Him, in them that wait for His mercy (Psalms 147:11).
Because "the fear of Jehovah" signifies the reception of Divine truth, and "mercy" the reception of Divine good, it is said that "the eye" and "the good pleasure of Jehovah are upon them that fear Him, that wait for His mercy."
[20] In Isaiah:
The strong people shall honor Thee, the city of the terrible nations shall fear Thee (Isaiah 25:3).
Here again, worship from good is signified by "to honor," for "honor" is predicated of the good of love; and worship from truths is signified by "fearing the Lord," as has been said above. "The strong people" signifies men of the church who are in truths from good, wherefrom is all power; "the city of the terrible nations" signifies those who are in truths of doctrine, and through these in the good of love; and as all spiritual power is therefrom they are called "terrible nations." These words, too, show clearly that there is a marriage of good and truth in every particular of the Word; for "to honor" is predicated of good, "to fear" of truth, both in worship; the term "people" is used of those who are in truths, and through these in good, but the term "nations" of those who are in good, and from good in truths; and as all power in the spiritual world is from the conjunction of good and truth, the people are called "strong," and the nations are called "terrible."
[21] "The fear of Jehovah" signifies worship in which there is holiness through truths, in the following passages also. In Isaiah:
The heart of the people hath departed far from Me, and their fear toward Me hath become a commandment taught of men (Isaiah 29:13).
In the same
Who among you feareth Jehovah, heareth the voice of His servant? He that walketh in darkness, and hath no brightness, that trusteth In the name of Jehovah, and leaneth upon his God (Isaiah 50:10).
In Jeremiah:
They shall hear every good that I do unto them, that they may dread and tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:9).
In David:
The angel of Jehovah encampeth about them that fear Him to deliver them. Fear Jehovah, ye His saints, for there is no want to them that fear Him (Psalms 34:7, 9).
In the same:
Who have no changes, neither fear they God (Psalms 55:19).
In the same:
The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do them [Hi s commandments] (Psalms 111:10).
Because "fear" has respect to Divine truth, from which is holiness in worship and wisdom and intelligence, therefore it is said, "the fear of Jehovah is the beginning of wisdom, a good understanding, that is intelligence, have all they that do them [His commandments]." In the same:
They that fear Jehovah shall praise Him, all the seed of Jacob shall honor Him, and all the seed of Israel shall fear Him (Psalms 22:23).
In Luke:
The mercy of God is unto generation of generations to them that fear Him (Luke 1:50).
[22] That "to fear Jehovah God" involves and thence signifies to have a sense of holiness and reverence and accordingly to worship with holiness and reverence, can be seen from these passages. In Moses:
Ye shall keep My Sabbaths, and My sanctuary ye shall fear; ye shall reverence (Leviticus 19:30;26:2).
In the same:
A work of Jehovah, how is that to be feared [reverenced] which I will do (Exodus 34:10).
In the same:
And Jacob feared and said, How to be feared [reverenced] is this place; this is none other than the house of God, and the gate of heaven (Genesis 28:17).
That in reference to the Divine and the holiness of heaven and the church, "to fear" signifies to revere and to hold in reverence, is evident from these passages, also from this, that the same word in the Hebrew that means "to fear" means also to revere and to venerate. This is evident, too, from those words in Luke:
There was a judge in a certain city who feared not God and reverenced not man. And he said within himself, Although I fear not God and reverence not man. .. (Luke 18:2, 4).
It is said "to fear God" and "to reverence man" because fearing means reverencing in a higher degree.
[23] In Matthew:
Jesus said, Fear not them who are able to kill the body but are not able to kill the soul; rather fear Him who is able to destroy both body and soul in Gehenna (Matthew 10:28; Luke 12:4, 5, 7).
Here, however, "to fear" signifies to have a fear of dying spiritually, thence a natural fear, which is fearfulness and dread; but spiritual fear is a holy fear that abides within every spiritual love variously according to the quality and quantity of the love. In such a fear is the spiritual man, and he knows that the Lord does not do evil to anyone, much less does He destroy anyone as to body and soul in Gehenna, but that He does good to all and desires to raise up everyone as to body and soul into heaven to Himself. This is why the fear of the spiritual man is a holy fear lest by the evil of life and the falsity of doctrine man should turn away, and thus do harm to that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers and punishments, and thus of hell; this fear abides within every corporeal love, also variously according to the quality and quantity of the love. The natural man who has such fear does not know otherwise than that the Lord does evil to the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. In this fear were most of the Jewish and Israelitish nation, because they were natural men; and this is why they are so often said in the Word "to be afraid of" and "to tremble before Jehovah," and also "to be in fear and trembling;" and for the same reason it is said of the sons of Israel that they were "sore afraid" when the Divine law or Divine truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).
[24] This fear is what is meant in part by:
The dread of Isaac by which Jacob sware to Laban (667, 677).
Footnotes:
1. The Hebrew has "that I may walk" for "teach it."
696. "Et timentibus nomen tuum parvis et magnis." - Quod significet et omnibus qui Dominum colunt ex quacunque religione; constat ex significatione "timere nomen" Domini Dei, quod sit colere Dominum (de qua sequitur); et ex significatione "parvorum et magnorum", quod sit ex quacunque religione; nam per "parvos" intelliguntur qui parum sciunt vera et bona ecclesiae, et per "magnos" qui multum sciunt, ita qui parum et multum colunt Dominum; quantum enim homo scit vera fidei et vivit secundum illa, tantum colit Dominum, cultus enim non est ex homine, sed ex veris a bono quae apud hominem sunt, quoniam haec sunt ex Domino, et in illis est Dominus. Quod per "timentes nomen tuum, parvos et magnos", intelligantur omnes qui colunt Dominum ex quacunque religione, est quia mox prius nominantur "servi prophetae" et "sancti", per quos intelliguntur omnes qui intra ecclesiam in veris doctrinae et in vita secundum illa sunt; quare per "timentes nomen tuum, parvos et magnos" intelliguntur omnes qui extra ecclesiam in cultu Domini secundum religionem suam sunt; nam hi quoque timent nomen Dei qui colunt Dominum, et vivunt in aliqua fide et charitate secundum religiosum suum; quippe in hoc versu agitur de ultimo judicio super omnes tam malos quam bonos, ac ultimum judicium fit super omnes tam qui intra ecclesiam sunt quam super omnes qui extra, illam, et tunc salvantur omnes qui timent Deum, et vivunt in amore mutuo, in rectitudine cordis et sinceritate ex religioso; omnes enim illi quoad animam, per intuitionem fidei in Deum, et per vitam charitatis, consociantur angelis caeli, et sic conjunguntur Domino ac salvantur; quisque enim post mortem venit ad suos in mundo spirituali, cum quibus, dum vixit in mundo naturali, quoad suum spiritum consociatus est.
[2] Quod "parvi et magni" significent minus et plus, nempe qui colunt Dominum, ita qui minus et plus in veris ex bono sunt, est quia sensus spiritualis Verbi abstractus est ab omni respectu personae, nude enim rem intuetur; et in voce "parvorum et magnorum" est respectus personae, nam intelliguntur homines qui colunt Deum; inde est quod pro illis in eo sensu intelligatur minus et magis, ita qui ex genuinis veris et bonis minus et magis colunt. Simile etiam est cum "servis prophetis" et "sanctis", de quibus mox supra, per quos non intelliguntur in sensu spirituali prophetae et sancti, sed abstracte a personis vera doctrinae et vita secundum illa; dum illa intelliguntur, inclusive etiam comprehenduntur omnes qui in veris doctrinae et in vita secundum illa sunt, haec enim sunt in subjectis quae sunt angeli et homines; at cogitare tunc solum angelos et homines est naturale, sed cogitare vera doctrinae et vitam quae faciunt angelos et homines est spirituale. Inde constare potest quomodo sensus spiritualis, in quo sunt angeli, se distinguit a sensu naturali, in quo sunt homines; nempe, quod singulis, quae homines cogitant, inhaereat aliquid ex persona, ex spatio, ex tempore, et ex materia, at quod angeli cogitent res abstracte ab illis: inde est quod angelis sit loquela homini incomprehensibilis, quia illa est ex intuitione rei et inde sapientia abstracta a talibus, ita respective indeterminata ad illa quae propria mundi naturalis sunt.
[3] Quod per "timere nomen tuum" significetur colere Dominum, est quia per "timere" significatur colere, et per "nomen tuum" Dominus; nam in versu praecedente dicitur quod "viginti et quatuor seniores gratias egerint Domino Deo, qui es et qui eras et qui venturus es"; quare per "timere nomen tuum" intelligitur colere Dominum. In Verbo tam Veteris quam Novi Testamenti dicitur "nomen Jehovae", nomen Domini", "nomen Dei", et "nomen Jesu Christi"; et ibi per "nomen" intelliguntur omnia per quae colitur, ita omnia amoris et fidei, ac in supremo sensu intelligitur Ipse Dominus, quia ubi Ipse est, ibi sunt omnia amoris et fidei; quod haec et illa per "nomen Jehovae", "Domini Dei", et "Jesu Christi" intelligantur, videatur supra (n. 102, 135, 224), et quoque patet ex his Domini verbis,
"Si duo ex vobis consenserint in nomine meo super terra de omni re, quamcunque petierint, fiet illis a Patre meo, qui in caelis est: ubi enim 1
duo aut tres congregati sunt in nomine meo, ibi sum in medio eorum" (Matthaeus 18:19, 20):
ibi [per] "consentire in nomine Domini", et "congregari in nomine Ipsius", non intelligitur in solo nomine, sed in illis quae Domini sunt, quae sunt vera fidei et bona amoris, per quae colitur.
[4] Quod "timere", cum de Domino, significet colere et revereri, est quia in cultu et in omnibus ejus est timor sanctus et venerabilis, qui est quod honorandus sit, et non ullo modo laedendus; est enim sicut infantum erga parentes, parentum erga infantes, uxorum erga maritos, et maritorum erga uxores, tum sicut amicorum erga amicos, apud quos est timor ne laedantur et quoque respectus; ille timor cum respectu est in omni amore et in omni amicitia, adeo ut amor et amicitia absque tali timore et respectu sit quasi cibus non salitus, qui est insulsus: inde nunc est quod "timere Dominum" sit colere Ipsum ex tali amore.
[5] Dicitur quod per "timere nomen tuum" significetur colere Dominum, et tamen per "timentes Ipsum" intelliguntur hic omnes qui extra ecclesiam sunt, quibus tamen Dominus ignotus est, ex causa quia non habent Verbum; sed usque omnes ex illis acceptantur a Domino, qui de Deo ideam Humani habent, Deus enim sub forma Humana est Dominus: at vero omnes, sive intra sive extra ecclesiam sint, qui de Deo non sicut de Homine cogitant, illi dum in vitam suam spiritualem veniunt, quod fit post excessum ex hoc mundo, non acceptantur a Domino, quia illi non habent aliquam ideam de Deo determinatam, sed interminatam, quae nulla est; et si aliqua sit, usque dissipatur; quae causa est quod omnes qui e terris in mundum spiritualem veniunt, primum explorentur qualem ideam de Deo habuerint et secum ferunt; si non ut de Homine, quod mittantur ad loca instructionis et doceantur quod Dominus sit Deus caeli et terrae, et quod cum de Deo, de Domino oporteat cogitare, et quod alioqui non aliqua foret conjunctio cum Deo, et inde nec consociatio cum angelis; tunc omnes qui vitam charitatis vixerunt, recipiunt instructionem ac Dominum colunt: at omnes qui dicunt se in fide fuisse, sed non fuerunt in vita fidei, quae est charitas, non recipiunt instructionem; quare separantur, et in loca infra caelos amandantur, quidam in inferna, quidam in terram quae in Verbo "terra inferior" vocatur, ubi dura patiuntur. At usque gentiles, quibus leges religionis fuerunt leges vitae, prae Christianis recipiunt doctrinam de Domino; et id praecipue ex causa, quia non aliam ideam de Deo habuerunt quam ut de Divino Homine. Haec dicta sunt ut sciatur unde est quod per "timere nomen tuum" intelligatur colere Dominum.
[6] Multis in locis in Verbo dicitur "timere Jehovam Deum", et per id intelligitur colere; quare paucis dicetur quodnam cultus in specie intelligitur per timere Deum." Omnis cultus Jehovae Dei erit ex bono amoris per vera; cultus qui ex solo bono amoris est, non est cultus; nec est cultus qui est ex solis veris absque bono amoris; utrumque erit, nam essentiale cultus est bonum amoris, sed bonum existit et formatur per vera; inde omnis cultus erit per vera ex bono: quia ita est, ideo in plerisque locis in Verbo, ubi dicitur "timere Jehovam Deum", etiam dicitur "custodire" ac "facere verba et praecepta Ipsius"; quare ibi per "timere" significatur cultus per vera, ac per "custodire et facere" cultus ex bono amoris, nam "facere" est voluntatis ita amoris et boni, ac "timere" est intellectus ita fidei et veri; nam omne verum quod fidei est proprie est intellectus, et omne bonum quod amoris est proprie est voluntatis: inde videri potest quod "timor Jehovae Dei" dicatur de cultu per vera doctrinae, quae etiam vera fidei vocantur. Quod id cultus intelligatur per "timorem Jehovae Dei", est quia Divinum Verum facit timorem, nam damnat malos ad infernum; non autem Divinum Bonum; hoc aufert damnationem, quantum id per vera ab homine ac angelo recipitur. Inde constare potest quod tantum sit timor pro Deo, quantum homo in bono amoris est; et quod tantum pavor et terror evanescant, et fiant timor sanctus cum reverentia, quantum homo in bono amoris est, et inde in veris, hoc est, quantum boni est in veris ejus. Inde sequitur quod timor in cultu varius sit apud unumquemvis, secundum statum vitae ejus; et quoque quod sanctitas cum reverentia, quae timori inest apud illos qui in bono sunt, etiam varia sit, secundum receptionem boni voluntate, ac secundum receptionem veri intellectu, hoc est, secundum receptionem boni corde et receptionem veri anima.
[7] Sed haec quae nunc dicta sunt, evidentius constare 2
possunt ex sequentibus locis in Verbo:
– Apud Mosen,
"Quid Jehovah Deus..petit a te, nisi ut timeas Jehovam Deum tuum, ad eundum in omnibus viis Ipsius, et ad amandum Ipsum, et ad serviendum Jehovae Deo tuo, ex toto corde tuo, et ex tota anima tua?" (Deuteronomius 10:12, 20):
dicitur "timere Jehovam Deum", "ire in viis Ipsius", "amare Ipsum", et "servire Ipsi", et per omnia illa describitur cultus per vera ex bono; cultus per vera intelligitur per "timere Jehovam Deum" ac "servire Ipsi", et cultus ex bono per "ire in viis Ipsius" et "amare Ipsum": quare etiam dicitur "ex toto corde" et "ex tota anima"; "cor" significat bonum amoris et charitatis quod est voluntatis, et "anima" significat verum doctrinae et fidei quod est intellectus; cor enim correspondet bono amoris, ac in homine ejus voluntati, et anima correspondet vero fidei, ac in homine ejus intellectui; per "animam" enim intelligitur animatio seu respiratio hominis, quae etiam vocatur ejus spiritus.
(Quod "anima" in Verbo significet vitam fidei, et "cor" vitam amoris, videatur in Arcanis Caelestibus, n. 2930, 3
[8] Apud eundem,
"Post Jehovam Deum vestrum ibitis, Ipsumque timebitis, ut praecepta Ipsius custodiatis, et vocem Ipsius audiatis, ac Ipsi serviatis, et Ipsi adhaereatis" (Deuteronomius 13:5[4]):
"post Jehovam Deum ire", "praecepta Ipsius custodire", et "Ipsi adhaerere", significant bonum vitae, ita bonum amoris, ex quo cultus; ac "Jehovam Deum timere", "vocem Ipsius audire", et "Ipsi servire", significant vera doctrinae, ita vera fidei per quae cultus. Quoniam omnis cultus Domini erit per vera ex bono, et non per vera absque bono, nec per bonum absque veris, ideo in singulis Verbi est conjugium boni et veri, ut in locis jam allatis, et quoque in sequentibus. (De conjugio boni et veri in singulis Verbi, videatur supra, n. 238 fin. , 288 [b] , 660.)
[9] Apud eundem,
"Jehovam Deum tuum timebis, Ipsi servies, Ipsique adhaerebis, et in, nomine Ipsius jurabis" (Deutr. 10:20 4
):
etiam hic "timere Jehovam Deum" et "servire Ipsi" involvunt vera cultus; ac "Jehovae Deo adhaerere" et "in nomine Ipsius jurare" involvunt bonum cultus; nam "adhaerere" est vox boni amoris, quoniam qui amat is adhaeret; similiter "jurare in nomine Jehovae", per id enim confirmat quod facturus sit: quod "servire" involvat vera cultus, est quia per "servos" in Verbo intelliguntur qui in veris sunt, et hoc ex causa quia vera serviunt bono (videatur supra, n. 6, 409).
[10] Apud eundem,
"Ut timeas Jehovam Deum tuum, ad custodiendum omnia statuta Ipsius et praecepta Ipsius;.... Jehovam Deum tuum timebis, et Ipsi servies, ac in nomine Ipsius jurabis: non ibitis post deos alios. .... Praecepit nobis Jehovah facere omnia statuta haec, ad timendum Jehovam Deum nostrum" (Deuteronomius 6:2, 13, 14, 24):
cultus per vera ex bono, seu per fidem ex amore, etiam hic similiter describitur; per "timere Jehovam Deum, et Ipsi servire", intelligitur cultus per vera fidei, et per "custodire et facere statuta et praecepta", ac "in nomine Jehovae jurare", cultus ex bono amoris; nam "custodire et facere statuta et praecepta" est bonum vitae, quod idem est cum bono amoris, nam qui amat is vivit; similiter "jurare in nomine Jehovae", nam "jurare" est confirmare vita: quod "timere Jehovam, et servire Ipsi", sit cultus secundum vera doctrinae, supra dictum est: sunt enim duo quae faciunt cultum, nempe doctrina et vita; doctrina absque vita non facit illam, nec vita absque doctrina.
[11] Similiter in sequentibus:
– Apud eundem,
"Congrega populum.... ut audiant, et ut discant et timeant Jehovam Deum vestrum, ac custodiant facere omnia verba legis" (Deutr. 31:12);
apud eundem,
"Si non custodis facere omnia praecepta legis hujus, .... ad timendum nomen magnificum et venerabile hoc, Jehovam Deum tuum" (Deuteronomius 28:58);
apud eundem,
Rex "scribet sibi exemplar legis, .... et leget in eo omnibus diebus vitae suae, quo discat timere Jehovam Deum suum, ad custodiendum omnia verba legis.., et statuta.., ad faciendum illa" (Deutr. 17:18, 19 5
);
apud eundem,
"Custodies praecepta Jehovae Dei tui, eundo in viis Ipsius, et timendo Ipsum" (Deuteronomius 8:6]):
in his locis, ubi dicitur "timere Jehovam Deum", etiam adjungitur "custodire et facere praecepta legis", tum "ire in viis Ipsius", ex causa quia, ut dictum est, omnis cultus Dei internus spiritualis consistens in bono vitae fiet secundum vera doctrinae, quoniam haec docebunt; cultus secundum vera doctrinae significatur per "timere Jehovam", et cultus ex bono vitae per "custodire praecepta", et "ire in viis Ipsius"; "ire in viis Jehovae" est vivere secundum vera doctrinae; et quia cultus secundum vera doctrinae intelligitur per "timere Jehovam", ideo dicitur quod "ex lege discetur timere Jehovam." At sciendum est quod "timor Jehovae" sit cultus internus spiritualis qui erit in cultu externo naturali; cultus internus spiritualis est cogitare et intelligere vera, ita reverenter et sancte de Deo, quod est "timere Ipsum"; et cultus externus naturalis est facere illa, quod est "custodire praecepta et verba legis."
[12] Apud Davidem,
"Doce me, Jehovah, viam tuam, 6
illam in veritate; aduna cor meum timori nominis tui"; (Psalms 86:11):
per "docere viam" significatur docere verum secundum quod vivendum est; quare dicitur", 7
Doce illam in veritate": quod bonum amoris cum veris fidei conjunctum erit, significatur per "Aduna cor meum timori nominis tui"; "cor" significat amorem, "timor" sanctum fidei, quae "adunanda" seu simul erunt in cultu.
[13] Apud eundem,
"Beatus omnis timens Jehovae, qui ambulat in viis Ipsius" (Psalms 128:1);
"timere Jehovam" etiam hic est cogitare reverenter et sancte de Deo, et "ambulare in viis Ipsius" est vivere secundum Divina vera; per utrumque fit cultus: sed in cultu externo, qui est vivere secundum Divina vera, erit cultus internus qui est "timere Jehovam"; quare dicitur quod "sit timens Jehovae qui ambulat in viis Ipsius." Apud eundem,
"Beatus vir qui timet Jehovam, praeceptis Ipsius delectatur valde" (Psalms 112:1):
similiter ut supra, nam "delectari praeceptis Jehovae valde" est amare illa, ita velle et facere illa.
[14] Apud Jeremiam,
"Non timuerunt, neque iverunt in lege mea, et in statutis meis" (44:10 8
):
"non timere" pro non cogitare de Deo ex veris Verbi, ita non sancte et reverenter; "non ire in lege Dei et in statutis Ejus" pro nec vivere secundum illa; "praecepta" sunt leges cultus interni, et "statuta" sunt leges cultus externi.
[15] Apud Malachiam,
"Si Pater Ego, ubi honor meus? si Dominus Ego, ubi timor Mei?" (1:6):
"honor" et "timor" dicitur, quia "honor" dicitur de cultu ex bono, et "timor" de cultu per vera; (quod "honor" dicatur de bono, videatur supra, n. 288, 345); quare etiam dicitur "honor" de Patre, et "timor" de Domino, nam Jehovah dicitur "Pater" ex Divino Bono, ac "Dominus" ibi ex Divino Vero.
[16] Apud eundem,
"Foedus meum fuit cum" Levi, "vitae et pacis, quae dedi illi cum timore, et timuit Me" (2:5):
per "Levin" hic intelligitur Dominus quoad Divinum Humanum, et per "foedus vitae et pacis" significatur unio Ipsius Divini cum Ipso, ac per "timorem" et per "timere" significatur sanctum Verum, cum quo unio.
[17] Apud Esaiam,
" 9
Quiescit super Illo spiritus Jehovae, spiritus sapientiae et intelligentiae, spiritus consilii et virtutis, spiritus scientiae et timoris Jehovae, unde suffire ipsius in timore Jehovae" (11:2, 3):
haec etiam de Domino, et per illa verba describitur Divinum Verum, in quo et ex quo omnis sapientia et intelligentia: Divinum Verum quod fuit in Domino cum erat in mundo, et quod post glorificationem Humani Ipsius procedit ab Ipso, intelligitur per "Spiritum Jehovae" qui quievit super Ipso; quod inde Ipsi Divina sapientia ac Divina potentia, intelligitur per "Spiritum sapientiae et intelligentiae", et per "spiritum consilii et virtutis"; quod inde Ipsi omniscientia et ipsa sanctitas in cultu, intelligitur per "spiritum scientiae et timoris Jehovae"; et quia "timor" significat sanctum cultus ex Divino Vero, ideo additur, "unde suffire Ipsius in timore Jehovae", "suffire" enim significat cultum ex Divino spirituali, quod est Divinum Verum ; (quod id per "suffire" significetur, videatur supra, n. 324, 491, 492, 494, 567): dicitur "spiritus sapientiae, intelligentiae, scientiae et timoris", ac per "Spiritum" intelligitur Divinum procedens, et per "spiritum sapientiae" intelligitur Divinum caeleste, quod est Divinum procedens receptum ab angelis 10
caeli intimi seu tertii; per "spiritum intelligentiae" intelligitur Divinum spirituale, quod est Divinum procedens receptum ab angelis medii seu secundi caeli; per "spiritum scientiae" intelligitur Divinum naturale, quod est Divinum procedens receptum ab angelis ultimi seu primi caeli; et per "spiritum timoris Jehovae" intelligitur omne sanctum cultus ex illis Divinis.
[18] Apud Jeremiam,
"Dabo illis cor unum et viam unam ad timendum Me omnibus diebus in bonum illis, .... et feriam illis foedus saeculi, .... et timorem meum dabo in cor eorum, ut non recedant ab apud Me" (32:39, 40):
"Dabo illis cor unum et viam unam ad timendum Me" significat unam voluntatem et unum intellectum ad colendum Dominum; "cor" significat bonum voluntatis, "via" verum intellectus ducens, et "timor" sanctum cultum inde: "Feriam illis foedus saeculi, et timorem meum dabo in cor eorum", significat conjunctionem per bonum amoris et per verum illius boni in cultu; "foedus" est conjunctio, "timor in corde" est sanctum cultus ex vero in bono amoris: "ut non recedant ab apud Me" significat propter conjunctionem: quoniam conjunctio cum Domino fit per vera ex bono, et non per vera absque bono, nec per bonum absque veris, ideo dicitur ibi utrumque.
[19] Apud Davidem,
"Domus Aharonis, confidite in Jehovah:.... timentes Jehovae, confidite in Jehovah" (Psalms 115:10, 11):
per "domum Aharonis" significantur omnes qui in bono amoris sunt; et per "timentes Jehovae" significantur omnes qui in vero ex illo bono sunt. In Apocalypsi,
"Angelus habens Evangelium aeternum dixit, "Timete Deum et date.... gloriam adorate lpsum" (14:7):
per "timere Deum et dare Ipsi gloriam" significatur colere Dominum ex sanctis veris; et "adorare Ipsum" significat ex bono amoris.
Apud Davidem,
"Timeant a Jehovah omnis terra, ab Illo extimescant omnes habitatores orbis:.... ecce oculus Jehovae super timentibus Ipsum, exspectantibus misericordiam ipsius" (Psalms 33:8, 18 11
):
apud eundem,
"Beneplacitum Jehovae est in timentibus Ipsum, exspectantibus misericordiam Ipsius" (Psalms 147:11):
quia "timor Jehovae" significat receptionem Divini Veri, et "misericordia" receptionem Divini Boni, ideo dicitur, "Oculus" et "Beneplacitum Jehovae super timentibus Ipsum, exspectantibus misericordiam Ipsius."
[20] Apud Esaiam,
"Honorabunt Te populus potens, urbs gentium validarum timebunt Te" (25:3):
hic quoque cultus ex bono significatur per "honorare", nam honor praedicatur de bono amoris; et cultus ex veris significatur per "timere Dominum", ut supra dictum; "populus potens" significat homines ecclesiae qui in veris ex bono sunt, inde enim omnis potentia: "urbs gentium validarum" significat illos qui in veris doctrinae et per illa in bono amoris; et quia inde omnis potentia spiritualis, ideo dicuntur "gentes validae": ex illis verbis etiam manifeste patet quod conjugium boni et veri sit in singulis Verbi, "honorare" enim dicitur de bono, "timere" de vero, utrumque in cultu; "populus" dicitur de illis qui in veris et per illa in bono sunt, "gentes" autem qui in bono et ex illo in veris; et quia ex conjunctione boni et veri est omnis potentia in spirituali mundo, ideo "populus" dicitur "potens", et "gentes" dicuntur "validae."
[21] "Timor Jehovae" significat cultum, in quo est sanctitas. per vera, etiam in sequentibus locis:
– Apud Esaiam,
"Cor" populi "procul recessit a Me, et factus est timor eorum erga Me, praeceptum hominum doctum" (29:13);
apud eundem,
"Quis inter vos timens Jehovae, audiens vocem servi Ipsius? qui ambulat in tenebris, nec splendor illi, confidit in nomine Jehovae, et innititur Deo suo" (50:10);
apud Jeremiam,
"Audient omne bonum quod Ego faciens illis, ut timeant et commoveantur super omni bono, et super omni pace, quam Ego facturus illi" (33:9);
apud Davidem,
"Castrametatur Angelus Jehovae circa timentes Ipsum, ut liberet eos.... . Timete Jehovam, sancti ipsius, quia non est defectus timentibus Ipsum" (Psalms 34:8, 10 [B.A. 7, 9]);
apud eundem,
"Quibus non mutationes, neque timent Deum" (Psalms 55:20 [B.A. 19]);
apud eundem,
"Principium sapientiae timor Jehovae, intellectus bonus omnibus facientibus ea" (Psalms 111:10):
quia "timor" spectat Divinum Verum ex quo sanctitas in cultu, et ex quo sapientia et intelligentia, ideo dicitur, "Principium sapientiae timor Jehovae, intellectus bonus", hoc est, intelligentia, "omnibus facientibus ea": Apud eundem,
"Timentes Jehovam laudabunt Ipsum, omne semen Jacobi honorabunt Ipsum, et timebunt ab Ipso omne semen Israelis" (Psalms 22:24 [B.A.[23]);
apud Lucam,
"Misericordia" Dei "in generationem generationum timentibus Ipsum" (1:50).
[22] Quod "timere Jehovam Deum" involvat et inde significet sanctum habere et revereri, proinde sancte et reverenter colere, constare etiam potest ex his locis:
– Apud Mosen,
"Sabbatha mea observabitis, et sanctuarium meum timebitis" (Levit. 19:30 12
);.... reverebimini" (cap. 26:2);
apud eundem,
"Opus Jehovae quam timendum (reverendum), illud quod facturus sum" (Exodus 34:10);
et apud eundem,
Et Jacob "timuit, et dixit, Quam timendus (reverendus) locus hic; nihil hic nisi domus Dei, et..porta caeli" (Genesis 28:17):
quod per "timere", cum de Divino et de sancto caeli et ecclesiae dicitur, significet revereri ac reverenter habere, ex illis locis patet; tum ex eo, quod eadem illa vox quae significat timere in lingua Hebraea, etiam significet revereri et venerari. Hoc etiam patet ex his apud Lucam,
"Judex erat in urbe quadam Deum non timens, et hominem non reverens, .... qui dixit apud se, Quamvis Deum non timeo, neque hominem revereor...." (18:2, 4);
dicitur "Deum timere", et hominem revereri", quia timere significat revereri in superiori gradu.
[23] Apud Matthaeum,
Jesus dixit, "Ne timeatis ab iis qui occidere corpus possunt, animam vero occidere non possunt; timete potius Ipsum qui potest et corpus et animam perdere in gehenna" (Matthaeum 10:28; Luca 12:4, 5, 7):
sed hic per "timere" significatur timorem habere ne spiritualiter moriantur, proinde timorem naturalem, qui est formido et pavor; timor autem spiritualis est sanctum timor, qui inest omni amori spirituali varie secundum quale amoris et secundum quantum ejus: in hoc timore est homo spiritualis; is quoque scit quod Dominus non alicui malum faciat, minus aliquem quoad corpus et quoad animam perdat in Gehenna, sed quod omnibus benefaciat, et quod unumquemvis quoad corpus et quoad animam velit ad Se in caelum attollere; inde ejus timor est sanctus timor, ne per malum vitae et per falsum doctrinae homo Divinum illum amorem in se avertat, et sic laedat: sed naturalis timor est formido, pavor et terror, pro periculis, poenis et sic pro inferno, qui timor inest omni amori corporeo, etiam varie secundum quale amoris, et secundum quantum ejus; homo naturalis, cui ille timor est, non scit aliter quam quod Dominus malum faciat malis, eos condemnet, in infernum conjiciat, et puniat; ex eo est quod illi timeant et formident a Domino. In hoc timore fuerunt plerique ex gente Judaica et Israelitica, ex causa quia fuerunt naturales homines; quapropter toties in Verbo dicitur "pavescere et contremiscere pro Jehovah", et quoque quod "in pavore et contremiscentia fuerint": inde fuit, quod de filiis Israelis dicatur quod "trepidaverint" quando Divina Lex seu Divinum Verum promulgabatur e Monte Sinai (Exodus 20:15-1718-[20] ; Deuteronomius 5:20-2223-[25]):
[24] ille timor est, qui quoad partem intelligitur per
"Pavorem Isaci", per quem Jacobus juravit Labani (Genesis 31:42, 53);
per "Abrahamum" enim, "Isacum" et "Jacobum" in Verbo intelligitur Dominus; per "Abrahamum" Dominus quoad Divinum caeleste, per "Isacum" quoad Divinum spirituale, et per "Jacobum" quoad Divinum naturale; Divinum spirituale, quod "Isacus" significabat, est Divinum Verum, quod naturales homines terret; et quia Laban erat naturalis homo, ideo Jacob illi per "Isaci pavorem" aut terrorem juravit. Similis paene timor intelligitur apud Esaiam,
"Jehovam Zebaoth sanctificabitis, nam Ipse timor vester et pavor vester" (8:13);
"timor" ibi dicitur pro spirituali homine, et "pavor" pro naturali. Ne spiritualis homo in tali timore sit in quali naturalis homo, ideo dicitur "Ne timeas":
– Apud Esaiam,
Jacob et Israel, "Ne timeto, nam redemi te, vocans nomine tuo, Mihi tu" (43:1);
apud Lucam,
"Ne time, parve grex, quia complacuit Patri vestro vobis dare regnum" (12:32):
et apud Jeremiam,
"Ne timeas, serve mi Jacob, ...et ne terrearis Israel, quia Ego servans te e longinquo;.... Jacob tranquillus et quietus erit, non terrens" (30:9, 10);
et in pluribus aliis locis. Praeterea quod "timor", "terror", "consternatio", et similia, significent varias commotiones animi et mutationes status mentis, videatur supra (n. 667, 677).
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