4721.“约瑟就去追赶他哥哥们，在多坍找到了他们”表他们沉浸在属于虚假原则的具体细节中。这从“约瑟”和“他哥哥们”的代表，以及“多坍”的含义清楚可知：“约瑟”是指神性真理方面的主（参看4669节）；“他哥哥们”是指从仁转向信，最后转向分离之信的教会（4665，4671，4679，4680，4690节）；“多坍”是指属于虚假原则的具体细节，如刚才所述（4720节）。由此明显可知，此处这些话表示他发现他们沉浸在属于虚假原则的具体细节中。
为叫人们知道“属于虚假原则的具体细节”是什么意思，我们就以制定并承认唯信为其基本原则的教会所教导的某些观念来加以说明。也就是说以下观念：人唯独因信称义；在这种情况下，一切罪都从他那里被抹除了；仅凭信，他甚至在生命的最后一刻也能得救；得救仅仅是凭恩典蒙允许进入天堂；就连小孩子也能通过信得救；外邦人因没有信，故不会得救；此外还有许多其它观念。这些和其它类似观念就是属于唯信的基本原则的具体细节。不过，教会若承认信仰生活是它的基本原则，就会承认对邻之仁和对主之爱，因而承认仁与爱的行为；那么刚才所提到的这一切具体细节就会土崩瓦解；这个教会将承认重生，而非称义；论到重生，主在约翰福音中说：
人若不重生，就不能见神的国。（约翰福音3:3）
它也会承认，重生通过信仰的生活，而非与仁分离之信实现。它不会承认这时，一切罪都从人那里被抹除，而是承认蒙主的怜悯，他从罪中被撤回来，并被保守在良善中，由此被保守在真理中；因此，这个教会将承认，一切良善皆来源于主，一切邪恶皆来源于人自己。它也不会承认人凭信仰甚至在生命最后一刻得救，而是凭与他同在的信仰生活得救。它不会承认得救仅仅是凭恩典蒙允许进入天堂，因为主从不拒绝任何人进入天堂；而是承认，如果人的生活不是能与天使在一起的那种，他就会自愿逃离天堂（4674节）。它不会承认小孩子能凭信得救，而是承认在来世，他们会被主教导仁之良善和信之真理，以这种方式被接入天堂（2289-2308节）。它也不会承认，外邦人会因没有信仰而不得救；而是承认，和其他人一样，他们所过的生活与他们同在，那些过着彼此仁爱生活的人会被教导信之良善，同样被接入天堂。那些过着良善生活的人也渴望并相信这两点（2589-2604节）。许多其它具体细节也是如此。
制定并承认唯信为其基本原则的教会不可能知道何为仁爱，甚至不知道何为邻舍，因而不可能知道何为天堂。它会奇怪有人竟然说，死后生命的幸福和天堂的喜乐在于流入向他人意愿并行出良善的神性，并且由此而来的幸福和祝福超出人的一切觉知。它还会奇怪，对这种流注的接受绝无可能被赋予没有过着信仰生活，也就是没有处于仁之良善的任何人。使人得救的，是信仰的生活；主在马太福音（25:31至末尾）和许多其它经文中所明确教导了这一点。这也是为何名为《亚他那修信经》的信经在末尾教导说：各人必供认所行之事，行善者必入永生，作恶者必入永火。
Potts(1905-1910) 4721
4721. And Joseph went after his brethren, and found them in Dothan. That this signifies that they were in the special things of false principles, is evident from the representation of Joseph, as being the Lord as to Divine truth (see n. 4669); from the representation of his brethren, as being the church that turns away from charity to faith, and at last to faith separate (n. 4665, 4671, 4679, 4680, 4690); and from the signification of "Dothan," as being the special things of false principles (of which just above, n. 4720). From this it is plain that by these words is signified that it found them in the special things of false principles. [2] That it may be known what is meant by the special things of false principles, let us take for illustration some of the doctrinals of a church which acknowledges faith alone as a principle, as that man is justified by faith alone, that then all sins are wiped away from him, that he may be saved by faith alone even in the last hour of his life, that salvation is merely admission into heaven through grace, that children also are saved by faith, that the Gentiles because they have no faith are not saved; besides many others. These and the like are the special things belonging to the principle of faith alone. But if the church would acknowledge as its principle the life of faith, it would acknowledge charity toward the neighbor and love to the Lord, consequently the works of charity and of love, and then all these special things would fall to pieces; and instead of justification it would acknowledge regeneration, in regard to which the Lord says in John, "Except a man be born anew, he cannot see the kingdom of God" (John 3:3);
and it would acknowledge that regeneration is effected by a life of faith, but not by faith separate. Neither would it profess that all sins are then wiped away from man, but that it is of the Lord's mercy that he is withheld from them, and kept in good and thence in truth; thus that all good is from the Lord, and all evil from himself. Nor would the church profess that man may be saved by faith in the last hour of his life, but by the life of faith which abides with him. Neither would it profess that salvation is mere admission into heaven through grace, for heaven is denied by the Lord to no one; but it would acknowledge that if one's life is not such that he can be with angels, he flees from heaven of his own will (n. 4674). Nor would it profess that children are saved by faith, but that in the other life they are instructed in the goods of charity and the truths of faith by the Lord, and so are received into heaven (n. 2289-2308). Nor would it profess that because the Gentiles have no faith they are not saved; but that their life remains with them as with others, and that those who have lived in mutual charity are instructed in the goods of faith, and are alike received into heaven, as is both wished and believed by those who are in the good of life (n. 2589-2604); and so in many other particulars. [3] The church which acknowledges faith alone as a principle cannot know what charity is, nor even what the neighbor is, thus not what heaven is; and it will wonder that anyone should ever say that the happiness of the life after death and the joy in heaven is the Divine which flows into willing well and doing well to others, and that the happiness and the blessedness therefrom transcend all perception, and that the reception of this influx can never be given to anyone who has not lived a life of faith, that is, who has not been in the good of charity. That a life of faith saves, the Lord teaches plainly in Matthew 25, verses 31 to the end, and in many other places; and hence also the creed which is called the creed of Athanasius teaches at the end, "Everyone shall render an account of his works; he who has done well shall enter into life eternal, but he who has done ill into eternal fire."
Elliott(1983-1999) 4721
4721. 'And Joseph went to his brothers, and found them in Dothan' means that they were steeped in the specific details belonging to false assumptions. This is clear from the representation of 'Joseph' as the Lord as regards Divine Truth, dealt with in 4669; from the representation of 'his brothers' as the Church which turns aside from charity to faith, and at length to faith separated from charity, dealt with in 4665, 4671, 4679, 4680, 4690; and from the meaning of 'Dothan' as the specific details belonging to false assumptions' deals with immediately above in 4720. From this it is evident that the words used here mean that he found them steeped in the specific details belonging to false assumptions.
[2] So that anyone can know what 'specific details belonging to false assumptions' is used to mean, let some of the ideas taught by the Church making and acknowledging faith alone as its basic assumption serve to illustrate that phrase. That is to say, the ideas that a person is justified by faith alone; that in this case all sins are wiped away from him; that by faith alone he is saved even in the last hour of his life; that salvation is simply being admitted by grace into heaven; that even young children are saved through faith; that because they do not possess that faith gentiles are not saved; besides many other ideas that are taught These ideas and others like them are the specific details belonging to the basic assumption made regarding faith alone. But if the Church were to make and acknowledge the life of faith as its basic assumption it would acknowledge charity towards the neighbour and love to the Lord, and consequently the works of charity and love. Then all those specific details that have just been mentioned would fall to the ground Instead of justification the Church would acknowledge regeneration, of which the Lord speaks in John,
Unless anyone is born again he cannot see the kingdom of God. John 3:3.
It would also acknowledge that regeneration is effected by means of the life of faith, not by faith separated from charity. It would not acknowledge that all sins are in that case wiped away from a person, but that in the Lord's mercy he is withheld from them and maintained in good and from this in truth; so the Church would acknowledge that all good originates in the Lord and all evil in oneself. Nor would it acknowledge that a person is saved through faith even in the last hour of his life but through his life of faith which awaits his arrival [in heaven]. It would not acknowledge either that salvation is simply being admitted by grace into heaven, for heaven is refused to none by the Lord, but that if his life is not the kind that enables him to exist together with angels he is impelled to flee from it, 4674. Nor would the Church acknowledge that young children are saved through faith, but that in the next life they are taught about the good deeds of charity and about the truths of faith by the Lord and in this way are accepted into heaven, 2289-2308. Nor also would it acknowledge that because they do not possess faith gentiles are not saved, but that the life they have led awaits their arrival in heaven, and that those who have led charitable lives with one another are taught about the good deeds of faith and are equally accepted in heaven. Those who lead a good life also desire the same and believe in it, see 2589-2604. And so on with many other specific ideas.
[3] The Church which makes and acknowledges faith alone as its basic assumption cannot possibly know what charity is, not even what the neighbour is, and so cannot know what heaven is. It will be astonished whenever anyone says that the happiness of the life after death and the joy in heaven consist in the Divine which flows into desiring and doing for others that which is good, and that the happiness resulting from this, and the bliss, surpass one's entire ability to perceive them. It will be astonished to learn that the reception of that influx from the Divine is by no means possible with anyone who has not been leading the life of faith, that is, with whom the good of charity has not been present. That the life of faith is what saves a person is also explicitly taught by the Lord in Matthew 25:31-end. The same teaching is found in many other places, and that too is why the Creed, called the Athanasian, states towards the end of it,
Everyone will give an account of his works: he who has done well will go into eternal life, but he who has done wickedly into eternal fire.
Latin(1748-1756) 4721
4721. `Et ivit Joseph ad fratres suos et invenit eos in Dothan':quod significet quod essent in specialibus falsorum principiorum, constat a repraesentatione `Joseph' quod sit Dominus quoad Divinum Verum, de qua n. 4669; ex repraesentatione `fratrum ejus' quod sint Ecclesia quae deflectit a charitate ad fidem, et tandem ad fidem separatam, de qua n. 4665, 4671, 4679, 4680, 4690; et a significatione `Dothanis' quod sint specialia falsorum principiorum, de qua mox supra n. 4720; inde patet quod per illa verba significetur quod invenerit eos in specialibus principiorum falsorum. [2] Ut sciatur quid per specialia falsorum principiorum intelligitur, sint illustrationi aliqua doctrinalia Ecclesiae solam fidem pro principio agnoscentis, nempe quod justificetur homo per solam fidem: quod ipsi tunc omnia peccata abstergantur: quod per solam fidem etiam in ultima vitae suae hora salvetur: quod salvatio sit solum admissio in caelum ex gratia: quod infantes etiam per fidem salventur: quod gentes quia illam non habent, non salventur:
praeter plura alia; haec et similia sunt specialia principii de sola fide; si autem Ecclesia agnosceret vitam fidei pro principio, agnosceret charitatem erga proximum et amorem in Dominum, et inde opera charitatis et amoris, (o)et tunc omnia illa specialia caderent; (c) pro justificatione agnosceret regenerationem, de qua Dominus apud Johannem, Nisi quis regeneratur denuo, non potest videre regnum Dei, iii 3;
et quod regeneratio fiat per vitam fidei, non autem per fidem separatam; nec agnosceret quod omnia peccata ipsi tunc abstergantur, sed quod ex misericordia Domini ab illis detineatur et in bono et inde vero teneatur; (o)ac ita quod omne bonum sit a Domino et omne malum a seipso: nec agnosceret quod salvetur per fidem in ultima vitae suae hora, sed per vitam fidei quae illum manet: nec agnosceret quod salvatio sit solum admissio in caelum ex gratia, quia caelum nemini negatur a Domino, sed si vita ejus non talis sit ut cum angelis simul possit esse, quod inde ex se aufugiat, n. 4674: nec agnosceret quod infantes per fidem salventur, sed quod in altera vita instruantur in bonis charitatis et veris fidei a Domino et sic in caelum recipiantur, n. 2289-2308:
nec agnosceret quod gentes quia fidem non habent, non salventur, sed quod vita eorum illos aeque maneat, et qui in mutua charitate vixerunt, quod instruantur in bonis fidei et aeque in caelum recipiantur; `qui in bono vitae sunt, etiam hoc volunt et credunt {1}, videatur n. 2589-2604: ita quoque in pluribus aliis. [3] Ecclesia quae solam fidem pro principio agnoscit, nusquam scire potest quid charitas, ne quidem quid proximus, ita non quid caelum;
ac miratura quod usquam aliquis dicat quod felicitas vitae post mortem et gaudium in caelo sit Divinum quod influit in benevelle et benefacere aliis, et quod felix inde et beatum excedat omnem perceptionem; et quod receptio illius influxus nusquam dari possit apud aliquem qui non vitam fidei vixerat, (o)hoc est, qui non in bono charitatis fuerat. Quod vita fidei salvet, etiam aperte Dominus docet apud Matthaeum xxv 31 ad fin: etiam pluries alibi, et inde etiam fides symbolica quae Athanasii vocatur, ubi ad finem, `Quisque rationem reddet operum suorum, qui bene fecerat, intrabit in vitam aeternam, qui autem male fecerat, in ignem aeternum.' @1 This is interpolated, but A has et qui in bono vitae sunt, hoc vellent et crederent$