THE EXPLANATION of Isaiah Chapter 25

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. O JEHOVAH, You art my God; I will exalt You, I will praise Your name; for You have done wonderful [things]; Your counsels of old are faithfulness and truth.

2. For You have made of a city a heap; of a fortified city a ruin: a palace of strangers be no city; it shall never be built.

VERSES 1-12. The glorification of God Messiah, or the Lord, and the thanksgiving of those who are in heaven, on account of deliverance from their enemies, is here described. The "enemies" are also described, namely, those to whom a revelation has been made, and who, from self-love, are therefore proud. This glorification is referred to the elders or ancients in Jerusalem, concerning whom we read at the end of the former chapter, - they shall now see "wonderful things and counsels from antiquity", that is, truths and goods, which are signified by "Truth and Fidelity."

Verse 2. The "devastated city" is in allusion to the judgment in the former chapter; "strangers are the impious; their "palace" is pride and the love of self; this "palace" will be utterly cast down.

Verse 3. The "strong or brave people are those who have acquired faith, hence their strength and bravery; the "formidable nations" are also those who have faith, for they are formidable to their enemies.

Verse 4. A faith in the Lord involves what is here said, namely that they know and believe that their "defence or fortress is the Lord", for He is a defence to those who are "poor and needy", that is, who believe that they have, by no means, any strength from themselves. The more a man believes that he has no strength in himself, and that all power belongs to the Lord, he is the more strong and formidable [to his spiritual enemies]. Hence it follows that the Lord is "a refuge from the inundation, a shadow from the heat", etc., for so long as a man lives, he is liable to perpetual assaults from evil spirits; a "wall" is mentioned, because they desire to take possession of his intellectual mind, wherefore their assaults are compared to a "blast against a wall."

Verse 5. "From their heat, or their love, in a dry place, arises a tumult or noise [or opposition against divine Truth]; the Lord represses that heat by "the shadow of a cloud", which is called "the branch of the violent ones", namely, by their darkness, for it is their darkness which is called "branch."

Verse 6. The "feasts" thus described signify spiritual and celestial joys; the "eatables" from which everything impure is removed, are those joys in spiritual things when they are imbued with the Lord's justice or righteousness, hence His holiness. The impure or feculent things do not then appear, because they are not excited; they still, however, remain at the roots, but they are changed into that form in which they can be imbued with the Lord's holiness, for they are no longer excited by the diabolical crew, which is, then expelled.

Verse 7 describes the intellectual light which will then arise, or the understanding of Truth; for then will be seen "the counsels from afar", namely, Truth and Goodness. The shade which is described is compared to a "veil", and to the "face of a covering"; these things are said of the understanding but the "feasts" of love. This is to take place on Mount Zion for all peoples, that is, for those who are in the faith; for these are called "the people of Mount Zion."

Verse 8. "He shall swallow up death for ever", etc. - "Death" is damnation, which Adonai Jehovih, that is, !he Lord, will destroy when all "tears", that is, grief and pain, "will be wiped away", and likewise all", reproach or ignominy, because during their lifetime they had been affected with ignominy.

Verse 9. Faith is here described by a confession of faith in God Messiah, or the Lord; to "rejoice in His salvation", is to rejoice in Himself, for He is Salvation.

Verse 10. By "Moab" the impious are understood. By " Moab", who was born of Lot and of his elder daughter, are understood those who mix holy things with profane thus those to whom a revelation has been made, and who then can adulterate holy things, which is signified by the adultery of Lot with his own daughter. This is also the case with those who confide in their own powers, and not in the Lord, as in the following verse.

Verse 11. Because a revelation has been given to them, they are proud and trust in themselves; wherefore they are compared to those who "swim" and who continually desire to cast themselves on high, and who wish to betake themselves to the other bank, but by "the devices or obstacles [obices] of their hands, which are their own powers in which they trust, their pride is subdued.

Verse 12. "The fortress of the high fort", etc. - Their pride is here treated of and its imaginary defences, which are dejected and laid prostrate in the dust; for such is the representation of the depression of the proud. (Swedenborg's Notes on Isaiah, p. 64.)

Verses 1-3. Your counsels of old are faithfulness and truth, etc.

- The devastation of the former church and the establishment of a new one are here treated of. The devastation of the church as to doctrine is understood by "making of a city a heap, a fortified city a ruin, a palace of strangers to be no city; and the establishment of a New Church as to doctrine, is understood by the words which follow, "Therefore shall the powerful people honour You; the city of the strong nations shall fear You." Apocalypse Explained 223.

Verse 2. Strangers. - See Chap, Isaiah 1:7, the Exposition.

3. Therefore shall the powerful people honour You; the city of the formidable nations shall fear You:

Verse 3.The powerful people shall honour You, the city of the formidable nations shall fear You. Here worship from Good is signified by "honouring", for "honouring" is predicated of the good of love; and worship from Truths is signified by "fearing You", as was said above; powerful people signify the men of the church who are in truths from Good, for from them comes all power; "the city of the formidable nations" signifies those who are in the truths of doctrine, and thereby in the good of love; and inasmuch as all spiritual power is thence derived, therefore they are called "the formidable nations."

From these words also it manifestly appears that there is a marriage of Good and Truth in every part of the Word; for to "honour" is predicated of Good to "fear" of Truth; both of them in worship. "People" also is predicated of those who are in Truths, and thereby in good; and "nations", those who are in Good, and thence in truths; and whereas all power in the spiritual world is from the conjunction of Good and Truth, therefore people are called "powerful", and nations are called "formidable." Apocalypse Explained 696. See also Arcana Coelestia 2826.

Verses 3, 7, 8. The powerful people shall honour You, etc.

- A distinction is here made between people and nations, because "people" signify those who are of the spiritual kingdom of the Lord, and "nations" those of His celestial kingdom, thus those who are in spiritual good, and those who are in celestial good; spiritual good is the Good of charity towards our neighbour, and the good of faith thence derived; and celestial good is the Good of love to the Lord, and the good of mutual love thence derived. The truth of this latter good is what is understood by "the city of formidable nations", for "city" signifies the doctrine of Truth, or truths of doctrine.

By "swallowing up the covering which is upon all peoples, and the veil that is spread over all nations", is signified to dissipate the shade which covers the understanding, and prevents it seeing the truths and perceiving the goods which appertain to heaven and the church. Apocalypse Explained 331.

4. For You have been a fortress to the poor, a fortress to the needy in his distress: a refuge from; the inundation, a shadow from the heat; when the blast of the violent ones was like an inundation [against] a wall.

5. As the heat in a dry place, the tumult of strangers shalt You subdue; as the heat by, the shadow of a cloud, the branch of the violent ones shall He bring low.

Verses 4, 5. By the "poor" and "needy" are signified those who are in a defect of Good from ignorance of Truth, and yet are in the desire of Good and Truth. It is called. "inundation and heat ", when evils and falsities rise up and flow in from the proprium, and also from others who are in evil; the "spirit [or blast] of the violent" signifies their opposition to the goods and truths of the church; they are called "violent" "who endeavour to destroy goods and truths, and their "spirit" signifies their lust of destroying. "The tumult of strangers shall You bring low", signifies that the Lord will allay and take away the irruption of falsities from evil; "tumult" signifying irruptions, "strangers" falsities from evil, and to "humble and bring low" signifies to allay and take away. To "repress the heat by the shadow of a cloud", signifies to defend from the concupiscence of the false; "heat" denoting the concupiscence of the false, and the "shadow of a cloud" defence from it; for the shadow of a cloud tempers the heat of the, sun, and assuages its burning. Apocalypse Explained 481.

Verse 4. A refuge, etc. - See the Exposition of Isaiah Chapter 4:6.

6. And Jehovah of Hosts shall make, for all; peoples on this mountain a feast of fat things, a feast of wines on the lees of fat things full of' marrow, of wines on the lees well refined.

Verse 6. These things are said concerning the state of those who should acknowledge and adore the Lord. By "this mountain" is signified the New Church from the them; by the "feast of fat things, of fat things full things full of marrow", is signified good both natural and' spiritual, with joy of heart and by "wine", and "wine on the lees well refined", are signified truths from that good, with the felicity thence derived. Apocalypse Explained 1159.

The words also treat of the Lord's advent. By "the feast of fat things" is signified the appropriation and communication of goods; and by "the feast of wines on the lees well refined", or of the best wine, is signified the appropriation of truths. That" fat things" signified the goods of love, may be seen in Arcana Coelestia 353, 5943, 10053; and also the delights of love, 6409; and that "wine" signifies the good of charity, which in its essence is Truth 1071, 1798, 6377.

Similar things are signified by the "marriage [feast]", to which the ten virgins were invited. (Matthew 25:1-12)

This "feast of fat things", etc. was spoken of the sacrament of the Holy Supper, "which was to be instituted by the Lord. True Christian Religion 708.

The "feasts" which were anciently made among those who were in significatives and representatives, signified no other than initiation into mutual love and charity. The "nuptial feasts", too, signified initiation into conjugial love; and the "holy feasts" into spiritual and celestial love; and this by reason that "feasting", or eating and drinking, signified appropriation and conjunction. Arcana Coelestia 3832.

"Feasts of Charity" were instituted among the primitive Christians that they might meet together in cordial joy and friendly union. The spiritual sphere which prevailed on those occasions was the sphere of love to the Lord and towards the neighbour, which exhilarated every mind, softened, the tone of every expression and communicated to all the senses a festivity from the heart; for from every man there emanates a spiritual sphere, derived from the affection of his love and corresponding thought, which inwardly affects those in his company, particularly at the time of convivial recreations. This sphere emanates both by the face and the respiration.

It is because "dinners" and "suppers", or "feasts", were significative of such consociation of mind that they are so often mentioned in the Word. True Christian Religion 433, 459, 727.

7. And in this mountain He will swallow up the face of the covering cast over all peoples, and the veil that is spread over all nations.

Verse 7. He will swallow up the face of the covering, etc. - [By these words is meant that the Lord will, when this spiritual " feast" comes to be enjoyed, remove all obscurity respecting the true meaning of His Word, and will open the understandings of His people to perceive its internal Truths and the genuine doctrines of His church.]

8. He shall swallow up death for ever; and the Lord Jehovih shall wipe away the tear from off all faces; and the reproach of His people shall He remove from off the whole earth: for Jehovah has spoken it.

Verse. 8. By which is signified that the Lord, by His coming, shall remove evils and falsities with those who live from Him, so that there shall be no grief of mind on account of them, or from them, "Death" signifies evil, because this is the case of spiritual death; and "tear" is predicated of the false. It is to be observed that "the shedding of tears" and "weeping" signify grief on account of falsities and from falsities, but "shedding of tears" grief of mind, and "weeping" grief of heart, on account of falsities; grief of mind is grief of the thought and understanding, which are of truth, and grief of heart is grief of the affection or will, which are of good; and as everywhere in the Word there is the marriage of Truth and Good, therefore both "weeping" and "tears" are mentioned in the Word when grief is expressed on account of the falsities of doctrine or of religion. That "weeping" is grief of heart, may appear from this consideration, that it bursts forth from the heart and breaks out into lamentation through the mouth; and that "shedding of tears" is grief of mind, may appear from this consideration, that it issues forth from the thought through the eyes. In the act both of weeping, and shedding of tears comes forth water, but bitter and astringent, and this is occasioned by the influx from the spiritual world into the grief of man, where "bitter water" corresponds to the defect of truth by reason of falsities, and to grief on account thereof; wherefore grief on account of falsities has place with those who are in truths. From these considerations it may appear whence it is that in the Word, where "tears" are mentioned, "weeping" is mentioned also, namely, that it is on account of the marriage of Good and Truth in every part of the Word. The following passages may serve for confirmation, thus in Isaiah:

"I will weep, as with the weeping of Jazer, for the vine of Sibmah: I will water you with my tears, O Heshbon and Elealeh!" (Isaiah 16:9)

In Jeremiah:

"My soul shall weep in secret places, and mine eyes shall run down with tears:" (Jeremiah 13:17) Apocalypse Explained 484.

The Lord Jehovih shall wipe away the tear from all faces, etc. These words signify that they will no longer be in combats against evils and their false principles, and thus not in pain or grief, but in goods and truths, and hence in heavenly joys from the Lord. The same thing is also signified in the Apocalypse by "the Lamb wiping away all tears from their eyes." Apocalypse Revealed 385.

As to the specific meaning of "Jehovih", see Chapter 3:15, the Exposition.

9. In that day shall, they say, Behold, this is our God! we have waited for Him, and, He will save us: this is Jehovah; we have waited for Him; we will be glad and rejoice in His salvation.

Verse 9. From this and many other passages it is evident that it was JEHOVAH HIMSELF who should come into the world to redeem and save mankind, and not, as is commonly supposed, "a Son from eternity." (See Isaiah 43:11, 12; 45:14, 15, 21; Hosea 13:4)

Brief Exposition 120. See also Conjugial Love 81; True Christian Religion 82, 188, 294.

10. For the hand of Jehovah shall rest upon this mountain; and Moab shall be trodden under Him, as the, straw is trodden on the dunghill.

Verse 10. The hand of Jehovah shall rest upon this mountain; and Moab shall be threshed [or trodden down], etc.

- That "Moab" signifies those in the church who are in external good without an internal principle, and whose good is consequently defiled with falsities, is signified by being "threshed or trodden down as straw for the dunghill", see above, Chapter 15:1, the Exposition.

11. And he shall spread forth his hands in the midst! thereof, as he that swims spreads forth to swim: but He shall bring down his pride together with the devices of his hands.

Verse 11. And he [Moab] shall spread forth his hands, etc. - That the "hand" signifies power and authority, and hence confidence, is evident from many passages in the Word, as in Isaiah:

"Moab spreads forth his hands", etc.; where "hand" stands for self-power [or power from the proprium], from the love of being pre-eminent over others, thus from pride.

Again,

"Their inhabitants were short of hand"; (Isaiah 37:27) "short of hand" means of no power, Hence it appears what was the nature of representatives which were the externals of the Jewish church; hence it appears too what the nature of the Word is, as containing things which, in their external sense, do not seem to be representative of the Lord and of His kingdom, like what is said here concerning "stretching out the hand", and all other things of a similar kind, whose true meaning cannot be comprehended whilst the mind dwells only in the historical relations of the letter. It appears likewise from hence how far the Jews departed from the true understanding of the Word and of the rites of the church, whilst they placed all worship in externals; even to the attributing of ability to the "rod of Moses" and to the "spear of Joshua", when yet there was in them no more ability than in any other piece of wood: but whereas they signified the Lord's Omnipotence, and as this was understood in heaven when, by command, they "stretched out the hand" or the "rod", therefore signs and miracles were done by them. The like is true concerning what is written of Moses when he was on the top of the hill, and when he lifted up his hands, Joshua prevailed; but when he let them down, the enemy prevailed: and therefore they supported his hands. (Exodus 17:9-13)

The like is true concerning the "laying on of hands", when anyone was to be consecrated, as when the people were to "lay their hands on the Levites," (Numbers 8:9, 10, 12) and when Moses "laid his hands on Joshua", in appointing him to be his successor, (Numbers 27:18, 23), that thus ability might be conferred; hence the ceremony at this day of inauguration and benediction by the "laying on of hands."

How far the "hand" signified and represented ability, may appear from what is written in the Word concerning Uzzah and Jeroboam; concerning Uzzah, that he "put forth [his hand] to the ark of God, and took hold of it; on which account he died. (2 Samuel 6:6, 7)

The "ark" represented the Lord, consequently all that is holy and celestial; Uzzah's "putting forth to the ark" represented self-ability, or man's proprium, which being profane, the word "hand" is not mentioned, but still it is understood; the reason thereof is, lest it should be perceived by the angels that what was so profane had touched what was holy.

Concerning Jeroboam it is thus written:

"It came to pass, when he heard the word of the man of God, which cried against the altar, that Jeroboam put forth his hand from off the altar, saying, Lay hold of him. And his hand; which he put forth against him, dried up, so that he could not pull it in again to him, And he said to the man of God, Entreat I pray you, the, faces of Jehovah your God, that my hand may be restored me again. And the man of God entreated the faces of Jehovah God; and his hand was restored to him, and became as before. (1 Kings 13:4, 6)

Here, in like manner, by "putting forth the hand is signified self-ability, or proprium, which is profane in that it was desirous to violate what was holy by "putting forth the hand against the man of God", wherefore "the hand was dried up"; but inasmuch, as he was an idolator and incapable of profanation as was before said, "his hand was restored to him." That the "hand " signifies and represents ability, may appear from representatives in the world of spirits, where a kind of bare arm sometimes is presented to view, which has such strength in it, that it appears able to break bones to pieces, and bruise, as it were, to nothing the inmost marrow contained therein; and hence so great terror is excited, that all who see it are ready to melt at heart; nay, such strength is actually in it. Arcana Coelestia 878.

12. And the fortress of the high fort of your walls shall He bring down, lay low, bring to the ground, [even] to the dust.

Verse 12. The fortress of the high fort, etc. - [These words imply that all the false principles of doctrine and of evil confirmed by Moab will, at the time of judgment, be destroyed, howsoever he may "spread forth his hands", or put forth all his powers to save himself from destruction, that is, from being drowned in the falsities of his own persuasion.]

As to the signification of "fortress", "walls", "bulwarks", etc., see Chapter 26:1, the Exposition; but, in this passage, these terms are used in a bad sense.

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Isaiah Chapter 25

1. O JEHOVAH, You art my God; I will exalt You, I will praise Your name; for You have done wonderful [things]; Your counsels of old are faithfulness and truth.

2. For You have made of a city a heap; of a fortified city a ruin: a palace of strangers be no city; it shall never be built.

3. Therefore shall the powerful people honour You; the city of the formidable nations shall fear You:

4. For You have been a fortress to the poor, a fortress to the needy in his distress: a refuge from; the inundation, a shadow from the heat; when the blast of the violent ones was like an inundation [against] a wall.

5. As the heat in a dry place, the tumult of strangers shalt You subdue; as the heat by, the shadow of a cloud, the branch of the violent ones shall He bring low.

6. And Jehovah of Hosts shall make, for all; peoples on this mountain a feast of fat things, a feast of wines on the lees of fat things full of' marrow, of wines on the lees well refined.

7. And in this mountain He will swallow up the face of the covering cast over all peoples, and the veil that is spread over all nations.

8. He shall swallow up death for ever; and the Lord Jehovih shall wipe away the tear from off all faces; and the reproach of His people shall He remove from off the whole earth: for Jehovah has spoken it.

9. In that day shall, they say, Behold, this is our God! we have waited for Him, and, He will save us: this is Jehovah; we have waited for Him; we will be glad and rejoice in His salvation.

10. For the hand of Jehovah shall rest upon this mountain; and Moab shall be trodden under Him, as the, straw is trodden on the dunghill.

11. And he shall spread forth his hands in the midst! thereof, as he that swimms spreads forth to swim: but He shall bring down his pride together with the devices of his hands.

12. And the fortress of the high fort of your walls shall He bring down, lay low, bring to the ground, [even] to the dust.

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.... Isaiah 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. Exodus 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? Deuteronomy 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, ¹ 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. Deuteronomy 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. Jeremiah 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; Matthew 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. Deuteronomy 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 Samuel 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. Joshua 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. Jeremiah 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. Isaiah 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. Psalms 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! Psalms 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. Psalms 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? Deuteronomy 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. Revelation 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. Malachi 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 delight ² will be in the fear of Jehovah. Isaiah 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. Psalms 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. Psalms 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. Psalms 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. Psalms 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 stability ³ of your times will be strength to save, wisdom and knowledge; and the fear of Jehovah itself the treasure. Isaiah 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? Isaiah 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. Isaiah 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.

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