367、除了证明仁是信的“兄弟”，“田”表示构成教义的一切外，没有必要引用圣言的类似经文来证实这些事。仁是信的“兄弟”，谁都能从信的性质或本质清楚看到这一点。两者之间的这种兄弟关系也由以扫和雅各来代表，是他们争夺长子名分和由此而来的优先地位的原因。这种关系还由法勒斯和谢拉，就是他玛和犹大所生的儿子（创世记38:28-30），以及以法莲和玛拿西来代表（创世记48:13-14）；在这两种情况和其它类似情况下都有关于长子名分和由此而来的优先地位的争论。毕竟，信与仁这两者都是教会的后代。信被称为的“一个人”，如本章第一节的该隐，仁被称为“兄弟”（如以赛亚书19:2；耶利米书13:14和其它地方）。信与仁的结合被称为“弟兄的盟约”（阿摩司书1:9）。
雅各和以扫的含义与该隐和亚伯的一样，如刚才所说的。雅各也很想取代他的哥哥以扫，这一事实明显可见于何西阿书：
祂必因雅各的行径察罚他，照他所行的报应他；他在子宫中就取代他哥哥。（何西阿书12:2-3）
但以扫，或以扫所代表的仁，最终掌权或占据优先地位，这一事实从他们的父亲以撒的预言明显看出来：
你必靠着你的剑生活，又必服事你的兄弟；到你掌权的时候，你必从你颈项上挣开他的轭。（创世记27:40）
换言之，以扫代表外邦人的教会，或新教会，雅各代表犹太教会。这就是为何经上经常说，犹太人要视外邦人为兄弟。在外邦人的教会或初期教会，由于仁爱，所有人都被称作兄弟，主同样称那些听闻圣言并照之而行的人为兄弟（路加福音8:21）。听者，有信；行者，有仁；但听，或声称有信，却不行，或没有仁者，不是兄弟，因为主将他们比作愚拙的人（马太福音7:24，26）。
New Century Edition
Cooper(2008,2013)
[NCE]367. These things do not need to be proved by similar passages from the Word beyond the identification of charity as the brother of faith and the symbolism of a field as every point of doctrine.
From the nature or essential character of faith, anyone can see that charity is the brother of faith. The brotherhood of these was also represented by Esau and Jacob — another relationship that gave rise to controversy over the birthright and the dominance it entailed. The same brotherhood was represented by Perez and Zerah, Tamar's sons by Judah (Genesis 38:28-29, 30), a story that also dealt with birthrights. And it was represented by Ephraim and Manasseh (Genesis 48:13-14), likewise a tale about birthrights and the implied dominance. The same thing was represented by others, too.
Both faith and charity, after all, are the church's offspring. Faith is called a man, as Cain was in the first verse of this chapter, and charity a brother, as in Isaiah 19:2; Jeremiah 13:14;{*1} and elsewhere. The union of faith and charity is called a brothers' pact in Amos 1:9.
[2] Something like the relationship symbolized by Cain and Abel was represented by Jacob and Esau, as I said, in that Jacob wanted to supplant Esau. This can be seen in Hosea too:
... to bring on Jacob the consequences of his ways; according to his deeds will [Jehovah] repay him. In the womb he supplanted his brother. (Hosea 12:2-3)
But Esau, or the charity that Esau represented, was still dominant, as can be seen in the enigmatic prediction of his father Isaac:
By your sword you will live, and your brother you will serve. And it will happen when you gain the dominance that you will force his yoke off your neck. (Genesis 27:40)
In other words, Esau represented a church among non-Jews,{*2} or a new church, while Jacob represented the Jewish church. This is why it says so many times that they should acknowledge non-Jewish nations as their brothers and sisters.{*3} In the church of the non-Jews, or the early [Christian] church, they all called each other "sister" or "brother," because of the charity among them. "Sisters and brothers" was also used by the Lord of those who hear the Word and act on it (Luke 8:21); the "hearers" are those who have faith, the "doers" those who have charity. However, those who hear (or say they have faith) and do not act on it (have no charity) are not "sisters and brothers," and the Lord compares them to fools (Matthew 7:24, 26).
Footnotes:
{*1} The Hebrew of Jeremiah 13:14 says, literally, "And I will smash them, a man against his brother" (וְנִפַּצְתִּים אִישׁ אֶל-אָחִיו [vǝnippaṣtîm 'îš 'el-'āḥîv]). Both Isaiah 19:2 and Jeremiah 13:14 appear to use "a man" and "his brother" in a negative sense. [LHC]
{*2} For more about the "church among non-Jews," see note 1 in 231. [LHC]
{*3} It is not entirely clear which passages are referred to here, but the prophets sometimes speak of other nations as being equally under God's protection and mercy. Examples are Amos 9:7; Isaiah 19:23-25. The term translated here as "brothers and sisters" (and in other inclusive ways below) is fratres, which can apply collectively to siblings of either gender, and which also applies to people unrelated except by their common humanity. [LHC, LSW]
Potts(1905-1910) 367
367. It is unnecessary to confirm these things by similar passages from the Word, except so far as to prove that charity is the "brother" of faith, and that a "field" signifies whatever is of doctrine. That charity is the "brother" of faith is evident to everyone from the nature or essence of faith. This brotherhood was represented by Esau and Jacob, and was the ground of their dispute about the birthright and the consequent dominion. It was also represented by Pharez and Zarah, the sons of Tamar by Judah (Gen. 38:28, 29, 30); and by Ephraim and Manasseh (Gen. 48:13, 14); and in both of these, as well as in other similar cases, there is a dispute about the primogeniture and the consequent dominion. For both faith and charity are the offspring of the church. Faith is called a "man" as was Cain, in verse 1 of this chapter, and charity is called a "brother" as in Isa. 19:2; Jer. 13:14; and other places. The union of faith and charity is called "the covenant of brethren" (Amos 1:9). Similar to the signification of Cain and Abel, was that of Jacob and Esau, as just said; in that Jacob also was desirous of supplanting his brother Esau, as is evident also in Hosea:
To visit upon Jacob his ways, according to his doings will He recompense him; he supplanted his brother in the womb (Hos. 12:2-3). But that Esau, or the charity represented by Esau, should nevertheless at length have the dominion, appears from the prophetic prediction of their father Isaac:
By thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass, when thou hast the dominion, that thou shalt break his yoke from off thy neck (Gen. 27:40).Or what is the same, the Church of the Gentiles, or new church, is represented by Esau, and the Jewish Church is represented by Jacob; and this is the reason for its being so often said that the Jews should acknowledge the Gentiles as brethren; and in the Church of the Gentiles, or primitive church, all were called brethren, from charity. Such as hear the Word and do it are likewise called brethren by the Lord (Luke 8:21); those who hear are such as have faith; those who do are such as have charity; but those who hear, or say that they have faith, and do not, or have not charity, are not brethren, for the Lord likens them unto fools (Matt. 7:24, 26).
Elliott(1983-1999) 367
367. Apart from showing that charity is the 'brother' of faith and that 'field' means all that comprises doctrine, there is no need to confirm these considerations from similar usages in the Word. That charity is the brother of faith may be clear to anyone from the very nature or essence of faith. The brother relationship between these two was also represented by Esau and Jacob, and was the reason why they struggled for the birthright and the superior position this carried with it. The relationship was also represented by Perez and Zerah, the sons Tamar had by Judah, Gen 38:28-30, where again the question of primogeniture arises. It was represented by Ephraim and Manasseh as well, Gen 48:13, 14, wherein a similar way the matter of the birthright and the higher position it carried occurs. And there are many other examples. Indeed these two, faith and charity, are both the offspring of the Church. Faith is called 'a man' (vir), as Cain is in verse 1 of this chapter, while charity is called 'a brother', as in Isa 19:2; Jer 17:14 and in other places. In Amos 1:9 the union of faith and charity is called 'a covenant between brothers'.
[2] As has been stated, that which Jacob and Esau represented was similar to the meaning of Cain and Abel. The fact that Jacob in a similar manner wished to supplant Esau is also clear in Hosea,
He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2, 3.
But the fact that Esau, that is, charity represented by Esau, would nevertheless be the superior is clear from the prediction made through their father Isaac,
By your sword will you live, and you will serve your brother; but when you have dominion over him you will cast away his yoke from above your neck. Gen 27:40.
Or what amounts to the same, a gentile or new Church is represented by Esau, and the Jewish Church by Jacob. This is why it was stated so many times that they were to recognize gentile nations as brothers. Charity was also the reason for everyone being referred to as a brother' in the gentile or Primitive Church, and for the Lord calling 'brothers' those who hear the Word and do it, Luke 8:21. Hearers of it are those who have faith, doers those who have charity. But those who are hearers, that is, say they have faith, but are not doers, that is, have no charity, are not brothers, for the Lord likens them to the foolish, Matt 7:24, 26.
Latin(1748-1756) 367
367. Haec non opus habent confirmatione a similibus Verbi, solum quod charitas sit 'frater' fidei, et quod 'ager' significet quicquid est doctrinae. Quod charitas sit frater fidei, unicuivis constare potest ex natura seu essentia fidei: fraternitas illarum etiam repraesentata fuit per Esavum et Jacobum, quare quoque lis de primogenitura et inde dominio: repraesentata quoque per Perez et Serah, filios Tamaris ex Judah, Gen. xxxviii 28-30, ubi etiam de primogenitura; repraesentata quoque per Ephraim et Menasseh, Gen. xlviii 13, 14; similiter de primogenitura et dominio inde: ita quoque per alios: uterque enim, seu fides et charitas, est proles Ecclesiae; fides vocatur 'vir,' sicut Cain, vers. 1 hujus capitis; et charitas 'frater,' ut Esai. xix 2; Jer. xiii 14, et alibi: unio fidei et charitatis vocatur 'foedus fratrum,' [2] Amos i 9; similiter ac res significatur per Cainum et Habelem, repraesentatum fiat per Jacobum et Esavum, ut dictum; quod Jacobus similiter Esavum voluerit supplantare, constat etiam apud Hosheam, Ad visitandum super Jacobum vias ejus, secundum opera ejus retribuet ei, in utero supplantavit fratrem suum, xii 3, 4. At quod Esavus, seu charitas per Esavum repraesentata, usque dominaretur, constat a prophetica praedictione per Isacum patrem, Super gladio tuo vives, et fratri tuo servies, et erit, quando {x} dominaris, et expelles jugum ejus desuper collo tuo, Gen. xxvii 40;seu quod idem est, Ecclesia gentium seu nova per 'Esavum,' et Ecclesia Judaica per 'Jacobum'; quare toties dictum, quod agnoscerent gentes pro fratribus: 'fratres' etiam omnes dicti ex charitate in Ecclesia gentium seu Primitiva: 'fratres' etiam vocati a Domino qui audiunt Verbum et faciunt illud, Luc. viii 21; 'qui audiunt' sunt qui habent fidem, 'qui faciunt' sunt qui habent charitatem: qui autem audiunt seu dicunt se habere fidem, et non faciunt seu non habent charitatem, non sunt fratres, nam eos assimilat 'stultis,' Matth. vii 24, 26.