4683.“告诉他哥哥们”表当着那些持分离之信之人的面，或对着持守与仁分离之信的信徒。这从“约瑟的哥哥们”的代表清楚可知。“约瑟的哥哥们”是指从仁转向信的教会，或抽象意义的信之事物，如前所述（4665，4671，4679节）；在此是指持守与仁分离之信的信徒，因为接下来的话，即“他们就越发恨他”表示更大的蔑视和憎恶。关于这个教会，真相是这样：在该教会存在之初，其成员宣讲仁爱。不过，他们如此行仅仅基于教义，因而基于记忆知识，而非仁爱本身，因而基于情感或发自内心。随着时间推移，当仁爱与情感在他们心里被抹去时，他们就宣讲信仰；最后，当仁爱荡然无存时，他们就只宣讲信仰，声称这没有行为的信仰能使人得救。这时，他们不再将行为称作仁爱行为，而是称作信仰行为，美其名曰“信仰的果实”。
诚然，该教会成员以这种方式将仁与信联结起来，但他们只是基于教义，而非生活如此行。由于他们丝毫不将救赎赋予信仰生活，或良善，只将其赋予信仰（尽管他们从圣言，以及他们自己的理解力清楚知道，没有生活，教义什么也不是；或没有果实，信仰什么也不是），所以他们将信仰的拯救能力赋予信仰。因此，他们也以这种方式放弃信仰的果实；殊不知，一切信心都是因生活的目的而存在的；纯正的信心只能存在于良善中，错误和虚假的信心甚至有可能存在于邪恶中。他们为了进一步将信与仁分开，还坚持声称：一瞬间的信心就能使人得救，即便在生命的最后一刻，无论以前的生活是什么样。尽管他们知道，死后，每个人的生活仍与他同在，各人将照各人的生活行为受审判。从这几句话可以看出，与仁分离之信是何性质，因而视信仰而非信仰生活为本质的教会是何性质。蒙主的神性怜悯，我们将在接下来的几章进一步论及由此，如同从其源头那样流出的虚假。
Potts(1905-1910) 4683
4683. And he told it to his brethren. That this signifies in the presence of those who are of faith separate, is evident from the representation of Joseph's brethren, as being the church which turns away from charity to faith, or in the abstract sense the things of faith, as above (n. 4665, 4671, 4679); here, those who are of faith separate from charity, because it follows that "they added yet to hate him," by which words are signified still greater contempt and aversion. For as regards this church the fact is that at its beginning charity is preached, but merely as a matter of doctrine, and thus of memory-knowledge, but not from charity itself, thus not from affection, or from the heart. In course of time, as charity and affection are obliterated in the heart, faith is preached; and at last when there is no longer any charity, faith alone, and this is said to be saving without works; then also works are no longer called works of charity, but works of faith, and are called the fruits of faith. [2] In this way men do indeed conjoin charity and faith, but from doctrine merely, not from life. And because they vest nothing of salvation in a life of faith, or in good, but only in faith (although they know very well from the Word, and also from their own intelligence, that doctrine is nothing without life, or that faith is nothing without fruits), they vest the saving power of faith in confidence, that in this way they may also get away from fruits; not knowing that all confidence derives its being from the life's purpose, and that genuine confidence is impossible except in good, but that a spurious and false confidence is possible even in evil. And in order that they may still further separate faith from charity, they also insist that the confidence of a single moment will save, even life's last moments, no matter what the previous life has been; although they know that everyone's life remains with him after death, and that everyone will be judged according to the works of his life. From these few words it may be seen what is the quality of faith separate from charity, and consequently what the church is that makes faith, and not a life of faith, the essential. The falsities which flow thence as from their fountainhead will of the Lord's Divine mercy be spoken of in the following pages.
Elliott(1983-1999) 4683
4683. 'And he told it to his brothers' means to the adherents to faith separated from charity. This is clear from the representation of 'Joseph's brothers' as the Church which turns aside from charity to faith, and in the abstract sense as things that are matters of faith, dealt with above in 4665, 4671, 4679. In this case the adherents to faith separated from charity are meant because the statement that follows about them hating him all the more means still greater contempt and aversion. The position with that Church is that when it first comes into being its members proclaim charity. But they are led to do so solely on the basis of doctrine and thus of factual knowledge, not of actual charity nor thus of affection or what is in their hearts. In course of time, as charity and affection are blotted out in their hearts they proclaim faith, and at length when no charity exists any longer they proclaim faith alone, saying that this faith without works enables one to be saved. At this point also they no longer call works the works of charity but those of faith, naming them the fruits of faith.
[2] Members of that Church do, it is true, link faith and works together in this way, but doctrine, not life, is the basis on which they do so. And because they do not make salvation depend in any way at all on the life of faith, which is good, only on faith - even though they know plainly from the Word, and their own understanding also tells them, that doctrine is nothing without life, or that faith is nothing without its fruits - they make the saving power of faith depend on confidence. As a result of this they also forsake the fruits of faith, unaware that all confidence owes its existence to the end in view which is life, or that true confidence cannot possibly exist except in good, and that spurious and also false confidence rest in evil. And to set faith and charity even further apart they also declare persuasively that the confidence of only a moment's duration, engendered even in the final moment of life, can save a person, no matter what his life had been prior to that. Yet for all this they know that the life which is his own awaits everyone after death and that each will be judged according to the works he has done in life. These few remarks make clear the nature of faith separated from charity, and therefore the nature of the Church which makes faith essential and not the life of faith. The falsities which flow from this as their fountainhead will in the Lord's Divine mercy be mentioned further on.
Latin(1748-1756) 4683
4683. `Et indicavit fratribus suis': quod significet coram illis qui a fide separata, constat a repraesentatione `fratrum Josephi' quod sint Ecclesia quae deflectit a charitate ad fidem, seu in sensu abstracto illa quae sunt fidei, de qua supra n. 4665, 4671, 4679, hic {1} qui sunt a fide separata a charitate quia sequitur `quod addiderint adhuc odisse illum' per quae significatur contemptus et aversio adhuc major. Se enim ita cum illa Ecclesia habet: cum primum incohat, charitatem praedicant sed modo ex doctrinali, ita ex scientifico, non autem ex ipsa charitate, ita non ab affectione seu corde; successu temporis sicut charitas et affectio obliteratur in corde, praedicant fidem, et tandem cum nulla amplius charitas, solam fidem et hanc salvificam dicunt absque operibus; tunc quoque opera non amplius vocant charitatis sed fidei, et nominant illa fructus fidei; [2] conjungunt quidem sic, sed solum ex doctrina, non autem ex vita; et quia in vita fidei seu in bono nihil salutis ponunt sed solum in fide, et tamen manifeste ex Verbo et quoque ex intellectuali suo sciunt quod doctrina nihil sit absque vita, seu quod fides nihil sit absque fructibus; salvificum fidei ponunt in confidentia, ut sic quoque a fructibus recedant, non scientes quod omnis confidentia trahat suum esse a fine vitae, et quod genuina confidentia non dabilis in nisi in bono, sed spuria et falsa etiam in malo: utque adhuc magis separent fidem a charitate, etiam persuadent quod confidentia solum unius momenti, etiam in ultimo vitae, salvet, utcumque vita anteacta fuit, quantumvis sciunt quod vita sua quemvis maneat post mortem et quod quisque secundum opera vitae suae judicabitur: ex his paucis constare potest qualis est fides separata a charitate, proinde qualis Ecclesia, quae fidem, non autem vitam fidei, essentialem facit. De falsis quae inde ut a sua scaturigine fluunt, in sequentibus, ex Divina Domini Misericordia, dicetur. @1 i itaque$