2572、“哪里在你眼里是好的，就住在哪里吧”表示祂存在于凡有良善的一切事物中。最直接、最近似的意义是，祂存在于教义所教导的良善中。这从“眼”和“住”的含义清楚可知：“眼”是指心智的理解力部分，理解力是教义的接受者；“住”是指生活（1293节），在此是指存在，因为它论及主。凡有良善的一切事物中的存在，是指对一切神性、属天、属灵、理性和属世事物的全知中的存在，或说是指完全意识到它们。其原因在于神性之爱，因为神性之爱包含这一切事物的完整知识，或对它们的全知在里面（2500节）。
此外，既有教义的良善，也有教义的真理，或说教义既有良善的成分，也有真理的成分。教义的良善是爱和仁，教义的真理是信。那些拥有教义的良善，也就是爱和仁的人也有教义的真理，也就是信。然而，处于良善，也就是处于爱和仁是一回事；处于教义的良善是另一回事。拥有对父母之爱和对其他小孩之仁的小孩子处于良善，但未处于教义的良善，因而未处于教义的真理或信。处于教义良善的，是那些通过信之真理重生的人。他们越拥有良善，就越拥有真理；也就是说，越拥有爱和仁，就越拥有信，因而越拥有智慧和聪明。
天使因拥有对主之爱和相爱，故也拥有一切真理。因此，他们拥有一切智慧和聪明；其智慧和聪明不仅涵盖属天和属灵事物，还涵盖理性和属世事物。爱将天使置于这些事物的实际起始或源头中，也就是说，爱使天使意识到目的和原因。爱如此行，是因为爱来自主。从起始，也就是从目的和原因来看，就是从天堂来看下面、甚至地上的一切事物。打个比方，这样做就像站在一座高山上，在这山上的瞭望塔里；你在那里环顾四周，能看到下面方圆数英里的事物；而下面的人，尤其山谷和森林里的人几乎看不到几英尺远。那些处于教义良善的人与那些处于与其良善分离的教义真理的人相比，也是如此，尽管后者以为他们比前者看得更远。而事实上，他们根本看不见任何良善，也看不见任何真理，除了很轻微地浮在表面上的那种外，甚至连这样的真理也被虚假玷污了。
即便如此，天使的智慧和聪明也是有限的，与主的神性智慧相比，是最有限的，几乎等同于无。这一点从以下两个事实明显看出来：一是，无限和有限之间不存在比率关系，但来自神性全知的交流是可能的；二是，主是良善本身和爱本身，因而是与天使同住的良善的存在本身和爱的存在本身，进而是他们的智慧和聪明的存在本身。由此可见，主存在于凡有良善的一切事物中，无论天上的还是地上的。那些认为主存在于与良善分离的真理之中的人大错特错了，因为主只存在于良善中，由此存在于真理中，也就是说，存在于爱和仁中，由此存在于信中。
Potts(1905-1910) 2572
2572. Dwell in that which is good in thine eyes. That this signifies that He was in everything where there was good (in the proximate sense, that He was in the good of doctrine) is evident from the signification of "eyes," as being the intellectual, which is of doctrine; and from the signification of "dwelling," as being to live (n. 1293); here Esse [being], because it is predicated of the Lord. Esse in everything where there is good, is Esse in the omniscience of all Divine, celestial, spiritual, rational, and natural things, and this from Divine love; for in the Divine Love there is omniscience of all these things (n. 2500). [2] Moreover there are both the good and the truth of doctrine. The good of doctrine is love and charity, the truth of doctrine is faith. They who are in the good of doctrine, that is, in love and charity, are in the truth of doctrine, that is, in faith. But it is one thing to be in good, or in love and charity, and another to be in the good of doctrine. Little children who are in love to their parents and in charity toward other little children are in good, but not in the good of doctrine, consequently not in the truth of doctrine, or faith. But they who have been regenerated by the truths of faith are in the good of doctrine. Insofar as these are in good, so far are they in truths; that is, insofar as they are in love and charity, so far are they in faith, consequently, so far in wisdom and intelligence. [3] The angels, being in love to the Lord and in mutual love, are also in all truth, and thus in all wisdom and intelligence; not only in regard to celestial and spiritual things, but also in regard to rational and natural things; for from love, because from the Lord, they are in the very principles or springs of things; that is, in their ends and causes. To see from principles, or from ends and causes, is to see from heaven all things that are below, even those which are on the earth. To use a comparison, this is like one who is on a high mountain, in a watchtower, who is able to look around for many miles upon the things below; while they who are below, especially if they are in a valley or in a forest, can scarcely see as many paces. Precisely so is it with those who are in the good of doctrine, in comparison with those who are in the truth of doctrine separated from its good; although the latter think that they see farther than the former. Nevertheless these see nothing of good, nor anything of truth except very slightly on the surface, and even this defiled by falsities. [4] Yet at the best the wisdom and intelligence of angels is finite, and in comparison with the Lord's Divine wisdom, most finite, and scarcely anything; as is evident from the fact that between the Infinite and the finite there is no ratio; but yet there is a communication from the Divine omnipotence; and also from the fact that the Lord is Good Itself and Love Itself, consequently the Esse itself of good, and the Esse itself of the love that exists with the angels, and thus the Esse itself of their wisdom and intelligence. From this we can see that the Lord is in everything in which there is good, both in heaven and on earth. They who think that the Lord is in truth separate from good are much mistaken. He is not in anything but good, and from that in truth; that is, in love and charity, and from that in faith.
Elliott(1983-1999) 2572
2572. 'Dwell in that which is good in your eyes' means His Being, present in everything where good exists, and in the proximate sense His Being, present in the good of doctrine. This becomes clear from the meaning of 'the eyes' as the understanding part of the mind, which is the recipient of doctrine, and from the meaning of 'dwelling' as living, 1293, here as Being (Esse) because what is said has reference to the Lord. This Being (Esse), present in everything where good exists, is the essential being within a complete knowledge of all Divine, celestial, spiritual, rational, and natural things. And the reason for this lies with Divine Love, for Divine Love holds within itself a complete knowledge of all those things, 2500.
[2] What is more, there is the good of doctrine and there is the truth of doctrine. The good of doctrine is love and charity, the truth of doctrine is faith. People with whom the good of doctrine resides, that is, love and charity, have with them the truth of doctrine, that is, faith. But it is one thing for good, that is, love and charity, to exist with a person, quite another for the good of doctrine to do so. Young children with whom love towards parents and charity towards other young children exist are moved by good but not by the good of doctrine, nor consequently by the truth of doctrine, or faith. The people with whom the good of doctrine exists are those who have been regenerated by means of the truths of faith. To the extent that good resides with them truths reside with them; that is, to the extent that love and charity reside with them so does faith, and therefore wisdom and intelligence.
[3] Because love to the Lord and mutual love resides with angels, so also does all truth and thus all wisdom and intelligence, not only in celestial and spiritual things but also in rational and natural. For by virtue of love, it being from the Lord, they are in touch with the very beginnings or sources of things, that is, with ends in view and causes. Seeing from beginnings, that is, from ends and causes, is seeing from heaven all things that are below, even those on earth. This is like - to use a comparison - someone in a watch-tower set on a high mountain. He is able to look around for many miles on the objects that are below, while those who are below, especially those down in a valley or in a forest, can hardly see the same number of paces away. So it is with those governed by the good of doctrine in comparison with those governed by the truth of doctrine separated from good. Although the latter imagine that they can see further than the former, they do not in fact see any good at all, nor any truth except very slightly and superficially, and even that is defiled by falsities.
[4] Even so, the wisdom and intelligence of angels is finite, and in comparison with the Lord's Divine Wisdom most finite, amounting to hardly anything. This may be recognized from the fact that the infinite and the finite cannot be measured one against the other, and yet communication from the Divine omnipotence is possible; also from the fact that the Lord is Good itself and Love itself, and is therefore the Essential Being (Esse) of good and the Essential Being (Esse) of love which resides with angels, and so the Essential Being (Esse) of their wisdom and intelligence. From this it may also be evident that the Lord is present in heaven and on earth in everything where good exists. People who imagine that the Lord is present in truth separated from good are very much mistaken, for He is present solely in good and from this in truth, that is, in love and charity, and from these in faith.
Latin(1748-1756) 2572
2572. Quod `in bono in oculis tuis habita' significet quod in omni esset ubi bonum, in proximo sensu quod in bono doctrinae, constare potest a significatione `oculorum' qui significant intellectuale quod est doctrinae, et ex significatione `habitare' quod est vivere, n. 1293, hic Esse quia praedicatur de Domino. (m)Esse in omni ubi bonum, est esse in omniscientia omnium Divinorum, caelestium, spiritualium, rationalium et naturalium, et hoc ex Divino Amore, Divino enim Amori inest omniscientia omnium illorum, n. 2500.(n) [2] Praeterea doctrinae datur bonum et verum; doctrinae bonum est amor et charitas, doctrinae verum est fides; qui in doctrinae bono sunt, hoc est, in amore et charitate, sunt in doctrinae vero, hoc est, in fide: sed aliud est in bono esse, seu in amore et charitate, et aliud in doctrinae bono; infantes qui in amore erga parentes sunt et in charitate erga alios infantes, in bono sunt, non autem in doctrinae bono, proinde non in doctrinae vero seu [in] fide; at in doctrinae bono sunt illi qui per vera fidei regenerati sunt, hi quantum in bono, tantum in veris sunt, hoc est, quantum in amore et charitate, tantum in fide, proinde tantum in sapientia et intelligentia. [3] Angeli quia in amore in Dominum et in amore mutuo, etiam in omni vero sunt, ita in omni sapientia et intelligentia, non solum rerum caelestium et spiritualium, sed etiam rationalium et naturalium; ex amore enim quia a Domino, sunt in ipsis principiis seu fontibus rerum, hoc est, in finibus et causis; ex principiis seu finibus et causis videre, est e caelo omnia quae infra sunt, etiam quae in terra; se habet hoc comparative sicut qui in alta monte ac in turri speculatoria ibi, is circumspicere potest ad plura milliaria illa quae infra sunt, cum illi qui infra, et magis qui in valle aut in silva, vix possunt ad totidem passus; ita se quoque habet cum illis qui in doctrinae bono sunt, respective ad illos qui in doctrinae vero separato a bono, (m)tametsi hi putant se longius videre quam illi, sed usque nihil boni vident, nec quicquam veri nisi levissime in superficie, et hoc conspurcatum falsis(n): [4] verumtamen sapientia et intelligentia angelorum est finita, et respective ad Divinam Domini finitissima et vix quicquam; ut constare potest ex eo quod inter infinitum et finitum non detur ratio, at usque communicatio ex Divina omni potentia; et ex eo quod Dominus sit Ipsum Bonum, et Ipse Amor proinde ipsum Esse boni, et {1} ipsum Esse amoris qui apud angelos ita ipsum Esse sapientiae et intelligentiae eorum. Inde etiam {2} patet quod Dominus in caelo et in terra sit in omni {3} ubi bonum; nimium falluntur qui putant quod Dominus sit in vero separato a bono, non {4} est nisi quam in bono, et inde in vero, hoc est, in amore et charitate et inde in fide. @1 aut.$ @2 nunc.$ @3 in omni sit.$ @4 i cum tamen.$