The meaning of "the fear of the Lord"

On Thursday of the Second Week of Lent our Church invites us to first read and reflect on a passage from the book of Exodus (18:13-27) entitled "The judges are appointed under Moses". Our treasure, which follows, is from the treatise on the psalms by Saint Hilary, bishop. Saint Hilary was a fourth century bishop of Poitiers, France and a Doctor of the Church. His name comes from the Latin word for happy or cheerful. Saint Hilary is best known as the leading opponent of Arianism during his time. Arianism was named after Arian, a priest who taught that Jesus Christ was not divine. Arianism was becoming popular among Christians in this era and Saint Hilary's theological position was supported by Constantine the Great.  During the years between the Council of Nicaea (325) and the Council of Constantinople (381), imperial opposition to Nicene theology sent several of its supporters into exile. One of these supporters was Hilary, the Bishop of Poitiers. Begun during its author's exile (356-360), Hilary's "On the Trinity" provides a comprehensive discussion of the relationship between God the Father and God the Son: they are consubstantial, co-eternal, and fully equal. This work was a trailblazer in its day because, apart from Tertullian's relatively brief remarks on the Trinity, it is the earliest study of Trinitarian doctrine in the Latin language. "Homilies on the Psalms" is a collection of homilies (sermons) or commentaries written by Saint Hilary of Poitiers, a 4th-century bishop and theologian, on the Book of Psalms. Hilary's commentary explores themes of faith, hope, love, and the nature of God, drawing connections between the Psalms and the Christian understanding of the Trinity and the Incarnation. Hilary lived during a period of significant theological debate, particularly concerning the nature of Christ, and his commentary on the Psalms reflects his defense of orthodox Christian doctrine against Arianism.  The Book of Exodus, the second book of the Pentateuch, takes its name from a Greek word meaning "departure," highlighting the defining event of Israel's history: the Lord's deliverance of His people from slavery in Egypt. Its Hebrew title, Shemoth — "Names" — comes from its opening line, reminding us that God's saving work unfolds within real history, among real persons whom He knows and calls. Exodus continues the sacred story where Genesis ends. The descendants of Jacob, once welcomed in Egypt, find themselves oppressed and enslaved. Into this suffering, God reveals Himself not as distant, but as the One who hears the cry of His people. Through Moses, He performs mighty works, freeing Israel and leading them through the Red Sea — an event the Church has long recognized as a powerful foreshadowing of Baptism and redemption. Yet liberation is only the beginning. At Mount Sinai, God establishes His covenant with Israel. The Law (torah) given through Moses is not merely a set of rules but the framework of a relationship. God saves first; then He teaches His people how to live in the freedom He has given. The moral, civil, and ritual laws form Israel into a holy nation, called to reflect God's own holiness before the world. A striking portion of Exodus is devoted to the tabernacle, the portable sanctuary where God chooses to dwell among His people. This reveals the deeper purpose of salvation: communion. God does not simply rescue Israel from something — He rescues them for something — life in His presence. Even when Israel falls into rebellion, we witness repentance, covenant renewal, and divine mercy. The book culminates with the construction of the tabernacle and the descent of the cloud, the visible sign of God's glorious presence. In Exodus, we see the foundations of Israel's identity: a people redeemed, covenanted, instructed, and indwelt by God. For Catholics, the book speaks not only of ancient history but of the enduring pattern of salvation: God delivers, God binds Himself to His people, God teaches, and God remains with them.