4730.“我们且看他的梦将来怎么样”表关于祂的宣告因他们的算计而变得虚假，并被他们视为虚假。这从“梦”的含义清楚可知，“梦”是指宣告（4682节）。由于这些宣告在他们眼里看似虚假（4726，4729节），故“梦”在此表示关于神性真理的宣告，尤表这一宣告：主的人身是神性；按照他们观点，这些宣告是错的、假的。它们还被他们视为虚假，这一事实由他们说：“我们且看他的梦将来怎么样”来表示。关于主的神性人身的宣告被坚持唯信的信徒看似并继续看似虚假，这一事实从刚才所述（4729e节）可以看出来；因为由恶欲的生命所产生的确认并没有其它表现。
恶欲的生命之所以导致对虚假的确认，还因为他不知道何为天堂，或何为地狱，也不知道何为对邻之爱，何为自我之爱和尘世之爱；即便他们知道这些事，事实上仅仅是想知道，他们的思维也完全不同。如今，除了认为对邻之爱就是将自己所拥有的给予穷人，用自己的财富帮助别人，竭尽所能地向他行善，不管他是好是坏之外，谁还知道别的？并且他若真的这样做，就会丧失自己的财富，让自己陷入穷困潦倒，所以便弃绝仁爱的教义，转而信奉信仰的教义；然后用许多观念来让自己确认反对仁爱；如用这一观念：他生在罪中，因而根本无法凭自己行任何良善；即便做出仁爱或虔诚的行为，也不可避免地将功德置于其中。当他一方面这样思考，另一方面又被恶欲的生命驱使时，就会使自己站到那些声称唯信得救之人那一边。他因如此行而更加确认这个观念，直到确信仁爱的行为并不是得救所必需的。一旦这些观念被明确下来，他就很容易陷入一种新的观念，即：由于这就是人的本性，所以主提供了被称为信的得救方法；最终陷入这种观念：即便在死亡的最后一刻，他也会得救，只要他满怀信心或信靠地声称神因顾念圣子为祂所受的苦难而怜悯他，完全无视主在约翰福音（1:12，13）和其它许多地方所说的话。正因如此，唯信才在众教会被公认为本质要素。不过，唯信并未以这种方式处处得到承认，因为教区牧师没有因传讲唯信得到什么，只因传讲行为而有所得。
不过，这些人若知道何为对邻之仁，就永远不会陷入教义的这种虚假。仁爱的基本要求就是在涉及自己的职责或职能的一切事上行事正直、公正。例如，一个法官若依法惩治作恶者，而不是出于热情行事，就是受对邻之仁驱使；因为他渴望那个人重新改造，因而渴望他得益处，还想要对社会和他的国家好。他惩治作恶者是为了防止他继续危害社会；因此，如果作恶者得到改造，他就能爱他，就像父亲爱他所惩罚的儿子那样。他便这样爱社会和他的国家，而整体上的社会和国家就是他的邻舍。其它例子也一样。蒙主的神性怜悯，我们将在别处充分讨论这些问题。
Potts(1905-1910) 4730
4730. And we shall see what his dreams will be. That this signifies that the preachings concerning it would thus be false and would appear so, is evident from the signification of "dreams," as being preachings (n. 4682); and as in their eyes these appeared as falsities (n. 4726, 4729), therefore by "dreams" here are signified preachings concerning Divine truth, especially that the Lord's Human is Divine, which preachings in their opinion were false. That they also appeared to them as falsities, is signified by their saying, "We shall see what his dreams will be." That the preachings concerning the Lord's Divine Human appeared and still appear as falsities to those who are in faith alone, may be seen from what was said just above (n. 4729e); for what is confirmed from a life of cupidities has no other appearance. [2] That falsities are confirmed from a life of cupidities is also from this cause, that they do not know what heaven is, nor hell, neither what love toward the neighbor is, nor the love of self and the world. If they knew these things, and even if they were but willing to know them, they would think very differently. Who at this day knows otherwise than that love toward the neighbor is to give what one has to the poor, and to assist every man with one's wealth, and to benefit him in every way, without distinction as to whether he is good or evil? And because by these means one would be stripped of his wealth, and would himself become poor and wretched, he therefore rejects the doctrine of charity, and embraces that of faith; and then he confirms himself against charity by many things, as by thinking that he was born in sins and hence can do no good of himself, and that if he does the works of charity or piety, he cannot but place merit in them. And when he thinks thus on the one hand, and from a life of cupidities on the other, he betakes himself to the side of those who say that faith alone saves. And when he is there, he confirms himself still more, until he believes that the works of charity are not necessary to salvation; and when these are excluded, he falls into this new notion-that because such is the nature of man, a means of salvation has been provided by the Lord, which is called faith; and at last into this, that he may be saved if even at the very hour of death he says with confidence or trust that God has mercy upon him through looking to the Son as having suffered for him, making nothing of what the Lord has said in John (1:12, 13), and many other places. It is for this reason that faith alone has been acknowledged in the churches as the essential; but that it has not been everywhere acknowledged in this manner, is because the parsons cannot gain anything by preaching faith alone, but only by the preaching of works. [3] But had these men known what charity toward the neighbor is, they would never have fallen into this falsity of doctrine. The fundamental of charity is to act rightly and justly in everything which belongs to one's duty or employment-as for example, if one who is a judge punishes an evil doer according to the laws, and does so from zeal, he is then in charity toward the neighbor; for he desires his amendment, thus his good, and also wills well to society and his country, that it receive no further injury from the evildoer; thus he can love him if he amends, as a father the son whom he chastises; and thus he loves societies and his country, which are to him the neighbor in general. It is similar in all other instances. But of the Lord's Divine Mercy this will be shown more fully elsewhere.
Elliott(1983-1999) 4730
4730. 'And we shall see what his dreams are going to be' means that declarations concerning Him were by their reckoning false ones and were seen by them as such. This is clear from the meaning of 'dreams' as declarations, dealt with in 4682. Because these declarations seemed in their eyes to be falsities, 4726, 4729, 'dreams' here means declarations concerning Divine Truth - in particular the declaration that the Lord's Human is Divine - which in their view were false ones. The fact that they were also seen by them as falsities is meant by their saying, 'We shall see what they are going to be'. The fact that declarations concerning the Lord's Human seemed and still seem to be falsities to the adherents to faith alone may be seen from what has been stated immediately above at the end of 4729; for confirmations arising from a life of evil desires do not present themselves as anything else.
[2] A further reason why the life of evil desires leads to the confirmation of falsities is that those people do not know what heaven is or what hell is, nor also what love towards the neighbour is, and what self-love and love of the world are. If they did know what these were, indeed if they had merely the wish to know, their thoughts would be completely different. Who at the present day knows of love towards the neighbour as anything other than giving what he possesses to the poor, using his own wealth to help anyone else, and doing good to him in every possible way, irrespective of whether he is good or wicked? And because by doing this he would deprive himself of his own resources and would make himself poor and wretched, he therefore casts aside teaching concerning charity and embraces that concerning faith. Then he uses many ideas to confirm himself against charity, that is to say, the idea that he is born in sins and as a consequence cannot by himself do anything good at all; and that if he does do the works of charity or genuine piety he inevitably places merit in them. And when on the one hand he has thoughts like these, and on the other he is motivated by a life of evil desires, he associates himself with those who say that faith alone saves. In doing this he confirms himself all the more in that idea, until he is convinced that the works of charity are not necessary for salvation. Once these ideas have crystallized, he then easily accepts a new one - that because this is what a person is like the Lord has provided the means of salvation which is called faith. At length he accepts the idea that he is saved even in his final hour when he dies, provided that in confidence or trust he asks that God may be merciful to him by looking upon the Son as having suffered for his sake - giving no weight at all to what the Lord said in John 1:12, 13, and in a thousand places elsewhere. So it is that faith alone has been acknowledged within Churches as the essential thing. But the reason it is not acknowledged everywhere in this way is that parish priests can gain nothing from faith alone, only from preaching about works.
[3] But if those same people had known what charity towards the neighbour really was they would never have fallen for this falsity that is taught. The fundamental requirement of charity is to act in an upright and just way in everything connected with one's duty or function. For example, if a judge punishes a wrong-doer in accordance with the laws, and does so out of zeal, he is moved by charity towards the neighbour, for he desires the reform, and so the good, of that person, as well as desiring what is good for the community and his country. He punishes him to prevent him doing further harm to the community, and so is able to love him if he is reformed - as a father loves a son whom he chastises - and in so doing loves the community and his country, which in general is his neighbour. The same applies to all other people in the duties or functions they perform. But in the Lord's Divine mercy these matters will be discussed more fully elsewhere.
Latin(1748-1756) 4730
4730. `Et videbimus quid erunt somnia ejus': quod significet quod praedicationes de Ipso sic falsae et viderentur, constat ex significatione `somniorum' quod sint praedicationes, de qua n. 4682, quae quia in oculis eorum ut falsa apparuerunt {1}, n. 4726, 4729, hic per `somnia' significantur praedicationes de Divino Vero, (o)imprimis quod Humanum Domini (t)Divinum sit, quae falsae secundum eorum opinionem; quod etiam ut falsa illis viderentur, significatur per quod dixerint `videbimus quid erunt'; quod praedicationes de Divino Humano Domini apparuerint et appareant illis qui in sola fide sunt, ut falsa, constare potest ex illis quae mox supra n. 4729 ad fin. dicta sunt, nam quae confirmantur ex vita cupiditatum, non aliter apparent. [2] Quod confirmentur falsa ex vita cupiditatum, est quoque inde quia non sciunt quid caelum, et quid infernum, tum quid amor erga proximum, (c)ac quid amor sui et mundi; si illa scirent, immo si modo scire vellent, prorsus aliter cogitarent; quis hodie aliud novit quam quod amor erga proximum sit dare pauperibus quae habet, et opitulari cuicumque ex suis opibus, et ei benefacere quocumque modo, absque distinctione sive bonus sive malus sit {2}; et quia sic privaretur suis facultatibus, ac ipse pauper et miser fieret, ideo rejicit doctrinale de charitate, et amplectitur doctrinale de fide; et dein confirmat se contra charitatem pluribus, nempe cogitando quod natus sit in peccatis, et inde quod nihil boni {3} ex se queat facere, et si faciat charitatis seu pietatis opera, quod non possit quin meritum ponat in illis; et cum ita cogitat ab una parte et ex vita cupiditatum ab {4} altera, tunc se confert ad partes eorum qui solam fidem salvare dicunt; in qua cum est, tunc adhuc magis se confirmat, usque ut credat quod opera charitatis non necessaria sint ad salutem; quibus exclusis in hoc novum incidit quod quia homo talis est, a Domino provisum sit medium salutis quod vocatur fides {5}; (m)et tandem in id quod salvetur, si ex confidentia seu (o)fiducia dicat, etiam in ultima mortis hora, quod Deus misereatur ejus per intuitionem in Filium quod pro illo passus sit, nihil expendendo quae Dominus apud Johannem i vers. 12, 13 dixerat, et mille locis alibi:(n) inde nunc est quod sola fides pro essentiali in Ecclesiis agnita fuerit; at {6} quod non ubivis simili modo, est quia antistites per solam fidem nihil lucrari possunt {7}, sed per praedicationem operum. [3] Sed {8} si iidem novissent quid charitas erga proximum esset, nusquam in id falsum doctrinae lapsi fuissent; fundamentale {9} ejus est, rite et juste agere in quacumque re quae alicujus {10} debiti seu muneris est; sicut pro exemplo: qui judex est, si secundum leges punit maleficum, et hoc ex zelo, tunc est in charitate erga proximum, nam vult emendationem ejus, ita ejus bonum, et quoque vult societati et patriae bene, ne ei ab illo amplius male fiat, ita amare potest illum si emendatur, sicut pater filium quem castigat, et sic amat societatem {11} et patriam, quae ei in communi (t)est proximus: similiter se habet in omnibus reliquis: sed de his plenius, ex Divina Domini Misericordia, alibi {12} agetur. @1 apparuerint$ @2 sit sive malus$ @3 bonum$ @4 ex I$ @5 i et quod aliter nemo mortalium salvari potuisset$ @6 et$ @7 possint$ @8 At$ @9 i enim$ @10 ejus$ @11 societates I$ @12 see n. 8121$