4766# "我往哪里去才好呢？"象征教会如今在哪里。“流便”所代表的是教会总体上的信仰（参4731，4734，4761节）；既然流便自问“那我该往哪里去”，就意味着现在教会的信仰何在？或者说，现在教会何在？如果没有属天的“约瑟”——也就是就神性真理而言的主，特别是主的人性为神性真理——以及以仁义为教会的本质，进而以仁义的行为为本质，那么那里就不是教会。这一点可以从本章对二者所作的阐述中得知。
【2】如果人们不接受这个神性真理——即主的人性也是神性——那么就不可避免地会导致敬拜三位神，而不是一位神。这也意味着，人们只敬拜了主的一部分，即他的神性，而忽略了他的人性。毕竟，没有人会敬拜不是神性的存在。那么，如果在教会中分别敬拜三位，各自独立，这还叫教会吗？或者说，如果三位被同等敬拜，这还能称为教会吗？虽然口头上说三位是一位，但在思考时，人们实际上是把三位区分开的，只有嘴上才说是一位。每个人在说自己承认并信仰独一的神时，心里难道不是想着三位吗？当他们说父是神，子是神，圣灵是神，并且认为他们在位格和职能上是分开的，这样还能真正在心里相信只有一位神吗？除非他们认为这三位是通过合一而成为一体，或者说其中一位源自另一位而合而为一。当人们敬拜三位神时，教会又在哪里呢？
【3】只有当教会承认主为独一的神，并且相信他里面有完全的三一，即父在他里面，他也在父里面，正如主亲自所说：
你们若不信我，也当信这些事，叫你们知道，父在我里面，我也在父里面。（《约翰福音》10:38）
人看见了我，就是看见了父……腓力，我在父里面，父在我里面，你不信吗？……你们当信我，我在父里面，父在我里面。（《约翰福音》14:9，10，11）
看见我的，就是看见那差我来的。（《约翰福音》12:45）
凡是我的都是你的，你的也是我的。（《约翰福音》17:10）
只有在这样的信仰基础上，才是真正的基督教会。教会也应当持守主所教导的：
以色列啊，你要听，主我们神是独一的主。你要尽心、尽性、尽意、尽力爱主你的神。其次就是说，要爱人如己。再没有比这两条诫命更大的了。（《马可福音》12:29-31）
这里所说的“主我们的神”就是主，可参见（《马太福音》4:7，10；22:41，42；《路加福音》1:16，17；《约翰福音》20:28），而且“耶和华”在旧约中，在新约中被称为“主”（参2921节）。
【4】如果连这个神性真理——即“爱邻如己”，也就是仁义，是教会的本质，并且仁义的行为源于此——都不在教义和生活中被接受，那么必然会导致这样的观点：只要思考真理就算是教会，而不必思考良善。这样，教会之人的思想就可能陷入自相矛盾和对立之中，也就是一方面思考邪恶，一方面又思考真理，结果就是：在思考邪恶的时候与魔鬼为伍，在思考真理的时候又与主同在，然而真理与邪恶是绝不可能相容的。
没有人能事奉两个主，他不是恶这个，就是爱那个。（《路加福音》16:13）
分离的信仰正是这样主张的，人的生活也实际证明了这一点，尽管这种信仰口头上谈论信心的果实。那么，这样的教会又何在呢？
4766.“我往哪里去才好呢”表现在教会在哪里呢？这从“流便”的代表清楚可知，“流便”是指总体上教会的信仰（4731，4734，4761节）。由于流便指着自己说：“我往哪里去才好呢？”故意思是，现在教会的信仰在哪里呢？或也可说，现在教会在哪里呢？因为没有天上约瑟，也就是没有主的神性真理的地方，没有教会。教会尤其不存在于主的人身是神性这个神性真理，以及仁爱，因而仁爱行为是教会的本质要素这个真理不存在的地方，这一点从本章关于这些两个真理的说明可以看出来。
如果主的人身是神性这个神性真理不被接受，那么必可推知，一个三位一体，而不是一个实体将被敬拜；主的一半，也就是祂的神性，而不是祂的人身将被敬拜；因为谁会敬拜非神性之物呢？当敬拜一个三位一体，这三位当中的每一位彼此分离时，或也可说，当这三位得到同样的敬拜时，教会成了什么了？因为尽管这三位被称为一位，但思维仍使他们分开，并将他们一分为三，只是口头上声称一位。让每个人问问自己，当他说，他承认并相信一位神时，他是不是想到三位。或当他声称，父是神，子是神，圣灵也是神，并且这些既在位格上，也在其功能上不同和分离时，他若不以彼此不同的三者通过和谐一致构成一体，以及通过一个从另一个发出的屈就的方式，能否想到存在一位神。因此，当敬拜三位神时，教会在哪里呢？
但是，唯独敬拜主，主里面有一个完美的三位一体，祂在父里面，父在祂里面，如祂自己在以下经文所说的：
你们纵然不信我，也当信这些事，叫你们又知道又明白：父在我里面，我也在父里面。（约翰福音10:38）
人看见了我，就是看见了父；我在父里面，父在我里面，腓利你不信吗？你们当信我，我在父里面，父在我里面。（约翰福音14:9-11）
人看见我，就是看见那差我来的。（约翰福音12:45）
凡是我的都是你的，你的也是我的。（约翰福音17:10）
这时，基督教会就存在了，如当教会持守主所说的下面这些话时的情形：
所有诫命中第一要紧的就是，以色列啊，你要听！主我们神是独一的主。你要尽心、尽性、尽意、尽力爱主你的神，这是第一条诫命。第二条也相仿，就是这一条，要爱邻如己；再没有比这两条诫命更大的了。（马可福音12:29-31）
“主我们神”就是主（参看马太福音4:7，10；22:41-45；路加福音1:16，17；约翰福音20:28），旧约的“耶和华”在新约被称作“主”（参看2921节）。
如果这一神性真理（即对邻之爱，也就是仁爱，因而仁爱的行为是教会的本质要素）在教义和生活上也得不到接受，那么必可推知，教会只思想真理，不思想良善。既如此，那么属于教会之人的思想是由彼此矛盾和对立的元素构成的，也就是说，思想邪恶和思想真理共存。他思想邪恶时与魔鬼同在，思想真理时与主同在。然而，真理与邪恶绝无可能一致，因为：
一个仆人不能事奉两个主，不是恨这个爱那个……（路加福音16:13）
当与仁分离之信确立这一点，并在生活中予以确认时，无论它如何谈论信的果实，教会到底在哪里呢？
Potts(1905-1910) 4766
4766. And I, whither do I come? That this signifies Where now is the church is evident from the representation of Reuben as being the faith of the church in general (n. 4731, 4734, 4761); and as Reuben says of himself, "and I, whither do I come?" it signifies "Where now is the faith of the church," or what is the same, "Where now is the church?" That there is no church where the heavenly Joseph is not (that is, the Lord as to Divine truth, specifically as to the Divine truth that the Lord's Human is Divine, and that charity is the essential of the church and consequently the works of charity) may be seen from what has been shown in this chapter concerning both these truths. [2] If this Divine truth that the Lord's Human is Divine is not received, it necessarily follows that a trine should be adored, and not one; and also that half of the Lord, namely, His Divine, should be adored, but not His Human; for who adores what is not Divine? And is the church anything where a trine is adored, one separately from another, or what is the same, where three are equally worshiped? For although the three are called one, still the thought distinguishes and makes three, and only the speech of the mouth says one. Let everyone consider in himself when he says that he acknowledges and believes in one God, whether he does not think of three; and when he says that the Father is God, the Son is God, and the Holy Spirit is God, and these also distinct in persons, and distinct as to functions, whether he can think that there is one God, except in the way that three distinct from one another make one by harmony, and also by condescension insofar as one proceeds from another. When therefore three gods are adored, where is the church? [3] But when the Lord only is adored, in whom there is a perfect trine, and who is in the Father and the Father in Him, as He Himself says: "Though ye believe not Me, believe the works; that ye may know and believe, that the Father is in Me, and I in the Father" (John 10:38); "He that hath seen Me hath seen the Father; believest thou not Philip that I am in the Father, and the Father in Me? Believe me that I am in the Father, and the Father in Me" (John 14:9-11), "He that seeth Me seeth Him that sent Me" (John 7:45);
"All Mine are Thine, and Thine are Mine" (John 17:10), then there is the Christian Church, as there is when the church abides in this that the Lord said:
"The first of all the commandments is, Hear O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy mind, and from all thy strength, this is the first commandment; and the second is like, namely this, Thou shalt love thy neighbor as thyself; there is none other commandment greater than these" (Mark 12:29-31). That the "Lord our God" is the Lord may be seen in other places (Matt. 4:7, 10; 22:41-45; Luke 1:16, 17; John 20:28), as also that "Jehovah" in the Old Testament is called "Lord" in the New (see n. 2921). [4] If also this Divine truth is not received both in doctrine and in life-that love toward the neighbor, or charity, and hence the works of charity, are an essential of the church, it necessarily follows that it is of the church to think what is true, but not to think what is good; and thus that the thought of the man of the church may be in contradiction and opposition to itself; that is, may think what is evil and at the same time may think what is true; thus may by thinking evil be with the devil, and by thinking truth be with the Lord; when yet truth and evil do not at all agree, for "No servant can serve two lords, for either he will hate the one and love the other" (Luke 16:13). When faith separate establishes this, and also confirms it in life, no matter how it may speak of the fruits of faith, where then is the church?
Elliott(1983-1999) 4766
4766. 'And I, where do I go?' means, Where now is the Church? This is clear from the representation of 'Reuben' as the Church's faith in general, dealt with in 4731, 4734, 4761. And because Reuben says of himself, 'And I, where do I go?' the meaning is, Where now is the Church's faith? or what amounts to the same, Where now is the Church? For the Church does not exist where no heavenly Joseph - that is, no Lord as regards Divine Truth - does so. In particular it has no existence where the Divine Truth that the Lord's Human is Divine and the Truth that charity, and therefore the works of charity, is the essential element of the Church have no existence, as may be seen from what has been shown in this chapter about these two Truths.
[2] If there is no acceptance of this Divine Truth, that the Lord's Human is Divine, then of necessity it follows that a triad and not a single entity should be worshipped, and only half the Lord, that is, His Divine but not His Human (for is there anyone who worships that which is not Divine?) Is the Church anything when a triad is worshipped, each of the three separately from another, or what amounts to the same, when equal homage is paid to each of them? For although the three are called one, thought still keeps them separate and makes them three, the declaration 'a single entity' being no more than a saying spoken with the lips. Let anyone ask himself, when he says that he acknowledges and believes in one God, whether or not he has thoughts of three. Or when he says that the Father is God, the Son is God, and the Holy Spirit is God, and that these are distinct and separate both in their persons and as to their functions, whether he can think that there is one God, except in the way that three who are distinct from one another make one through unanimity and also through deference insofar as one goes forth from another. When therefore three gods are worshipped, where then is the Church?
[3] But if the Lord alone is worshipped, in whom the perfect Triad dwells, and in whom is the Father and the Father in Him, as He Himself says in the following places -
Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:38.
He who has seen Me has seen the Father. Do you not believe, Philip, that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me. John 14:9-11.
He who sees Me sees Him who sent Me. John 12:45.All Mine are Yours, and Yours are Mine. John 17:10.
- then it is a Christian Church, as it is when it keeps to the following spoken by the Lord,
The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord; therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. This is the first commandment. The second is like it, You shall love your neighbour as yourself. There Is no other commandment greater than these. Mark 12:29-31.
'The Lord our God' is the Lord, see Matt 4:7,10; 22:43, 44; Luke 1:16, 17; John 20:28, 'Jehovah' in the Old Testament being called 'the Lord' in the New, see 2921.
[4] If this Divine Truth too goes unaccepted both in doctrine and in life - the Truth that love towards the neighbour, that is, charity, and therefore the works of charity, is the essential element of the Church - then of necessity it follows that thinking what is true exists in the Church but not thinking what is good. That being so, the thought of one who belongs to the Church may consist of elements that contradict and stand opposed to each other; that is to say, thinking what is evil and thinking what is true may be present simultaneously. In thinking what is evil he lives with the devil and in thinking what is true he does so with the Lord. But truth and evil cannot possibly be in accord,
No one can serve two masters, either he will hate the one and love the other . . Luke 16:13.
When faith separated from charity advocates this, and endorses it in life, then no matter how much it talks about the fruits of faith, where indeed is the Church?
Latin(1748-1756) 4766
4766. `Et ego quo ego venio?': quod significet ubi nunc Ecclesia, constat a repraesentatione `Reubenis' quod sit fides Ecclesiae in communi, de qua n. 4731, 4734, 4761; et quia Reuben de se dicit `et ego quo ego venio', significatur ubi nunc fides Ecclesiae? seu quod idem, ubi nunc Ecclesia? Quod non Ecclesia sit ubi non caelestis Josephus, hoc est, Dominus (o)quoad Divinum Verum, in specie Divinum Verum quod Humanum Domini Divinum sit, et quod charitas sit essentiale Ecclesiae, proinde charitatis opera, constare potest ab illis quae in hoc capite de utroque ostensa sunt. [2] Si non hoc Divinum Verum recipitur quod Humanum Domini Divinum sit, necessario inde sequitur quod trinum sit quod adorandum, non autem unum, et quoque quod dimidium Domini, nempe Ipsius Divinum, non autem Humanum, quis enim adorat non Divinum? numquid est Ecclesia ubi trinum adoratur unum separatim ab altero, seu quod idem, ubi tres aequaliter coluntur? nam tametsi tres dicuntur unum, usque cogitatio distinguit et facit tres, et solum sermo oris dicit unum;expendat hoc quisque apud se, cum dicit se agnoscere et credere unum Deum, annon cogitet de tribus; et cum dicit quod Pater sit Deus, Filius sit Deus, et Spiritus sanctus sit Deus, et illi quoque distincti in personas et distincti quoad munia, an cogitare possit quod sit unus Deus nisi ita ut tres inter se distincti unum faciant per concordantiam, et quoque per condescendentiam quatenus unus procedit ab altero; cum itaque tres dii adorantur, ubi tunc Ecclesia? [3] at si solus Dominus, in Quo Trinum perfectum est, et in Quo est Pater et Pater in Ipso, sicut Ipse dicit, Si utique Mihi non credatis, operibus credite, ut cognoscatis et credatis, quod Pater iri velle et Ego in Patre, Joh. x 38:
Qui vidit Me vidit Patrem,... nonne credis Philippe quod Ego in Patre et Pater in Me?... credite Mihi quod Ego in Patre et Pater in Me, Joh. xiv [9], 10, 11;
Qui videt Me videt Ipsum Qui misit Me, Joh. xii 45;
Omnia Mea Tua sunt, et Tua Mea, Joh. (x)xvii 10, tunc est Ecclesia Christiana, (m)et est {1} cum manet in hoc {2} quod Dominus dixit,' Primarium omnium praeceptorum est, Audi Israel, Dominus Deus noster Dominus unus est; ideo amabis Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex omnibus viribus tui; hoc primarium praeceptum: alterum simile hoc, Amabis proximum tuum sicut teipsum; majus his aliud praeceptum non est, Marc. xii 29-31;
quod `Dominus Deus noster' sit Dominus, videatur Matth. iv 7, 10;
xxii 41, 42 [A.V. 43, 44]; (t)Luc. i 16, 17; Joh. xx 28, et quod `Jehovah' in Veteri Testamento dicatur {3} `Dominus' in Novo, n. 2921.(n) [4] Si etiam id Divinum Verum non recipitur et doctrina et vita, quod amor erga proximum, hoc est, charitas sit essentiale Ecclesiae et inde charitatis opera, necessario sequitur quod cogitare verum sit Ecclesiae, non autem cogitare bonum, et sic quod cogitatio hominis Ecclesiae possit in contradictione et oppositione simul esse, nempe cogitare malum et simul cogitare verum, ita per cogitare malum esse cum diabolo, et per cogitare verum esse cum Domino, cum tamen verum et malum nusquam concordant, Nullus potest servire duobus dominis, aut unum odio habebit, et alterum amabit, Luc. xvi 13;
hoc cum statuit et quoque vita confirmat fides separata, utcumque de fidei fructibus loquitur, ubi tunc Ecclesia? @1 ita$ @2 his, quae omnia Jesus dixit$ @3 nominetur$