3451、“他们说，我们明明地看见耶和华与你同在”表示他们知道神性存在于它（圣言的字义）里面。这从“明明地看见”和“耶和华与你同在”的含义清楚可知：“明明地看见”是指发现，因而确切地知道；“耶和华与你同在”是指神性存在于它里面。如前所述（3447节），此处论述的主题是圣言的字义与内义的和谐一致，因而是亚比米勒、亚户撒和非各所表示的信之教义事物与内义的和谐一致，只要这些教义事物取自圣言的字义。因此，主题是主在地上的国度与在天上的国度，因而与主通过圣言实现的结合。因为圣言在至高意义上是指主自己，在内义上是指主在天上的国度本身，在字义上则指主在地上的国度本身，如前所述。
关于主在地上的国度，也就是祂的教会，情况是这样：由于它的教义事物取自圣言的字义，所以就这些教义事物而言，它不可避免地各不相同，具有多样性；也就是说，一个会众声称这个观念是信之真理，因为它在圣言中就是这么说的；而另一个会众则声称那个观念是真理，因为它在圣言中也是这么说的，等等。结果，主的教会因其教义事物取自圣言的字义而在各地都是不同的。不仅会众，有时连一个会众之内的个体也都是不同的。尽管如此，信之教义事物上的不同并不妨碍教会成为一个教会，只要所有人在意愿并实行良善上都是一致的。
例如，如果有人承认这样的教义事物，即：仁是信的产物，同时要过对邻之仁的生活，那么诚然，他在教义上并未处于真理，但在生活上仍处于真理；因此，他拥有主的教会或国度在自己里面。再如，如果有人根据圣言的字义（马太福音10:41， 42；25:34-36，以及其它地方）声称为了在天上获得赏赐，就要行出良善；但他在行善时从未想过功德，那么他同样在主的国度，因为他在生活上处于真理。这是他在生活中真实的样子，所以他很容易允许自己被教导：没有人能赚得天堂，或凭功德上天堂，功德被置于其中的行为不是良善。其它例子也一样。因为字义具有这种性质：在许多经文中，它似乎自相矛盾；原因在于，字义包含真理的表象，而真理的表象适合那些专注于外在事物的人，因而适合那些还充满世俗事物，甚至充满肉体爱欲的人。
所以此处通过“亚比米勒”论述了那些拥有信之教义事物，并且如前所述（3447节），视信为得救的本质之人，还论述了他们的教义事物与内义的和谐一致。显然，这些人也通过字义与天堂和主结合，只要他们处于良善，也就是说，只要他们虽在教义上视信为本质，但仍在生活上视仁为本质。因为当他们拥有他们称之为信本身的对主的信心或信靠时，就处于对主之爱的情感，因而在生活上处于良善。关于这个主题，可参看前面的阐述和说明，即：构成教会的，不是教义，而是仁爱（809， 916， 1798， 1799， 1834， 1844节）。教义事物一文不值，除非人们照之生活（1515节）。教会在真理上各不相同，但通过仁爱而为一（3267节）。有一种平行关系存在于主与人类之间，不过是在与良善有关的属天事物方面，而不是在与真理有关的属灵事物方面（1831， 1832节）。教义只有一个，就是对主之爱和对邻之仁的教义（3445节）。如果所有人都拥有仁爱，那么教会将是一个，即便他们在敬拜和教义事物上各不相同（809， 1285， 1316， 1798， 1799， 1834， 1844， 2982节）。如果所有人都拥有仁爱，那么教会将类似主在天上的国度（2385节）。天堂包含良善和真理的无数种类，但它们仍通过和谐一致而构成一体，就像人体的各个器官和肢体一样（684， 690， 3241节）。
Potts(1905-1910) 3451
3451. And they said, Seeing we have seen that Jehovah was with thee. That this signifies that they knew the Divine was therein, is evident from the signification of "seeing to see," as being to observe and thus know for certain; and from the signification of "Jehovah being with thee," as being that the Divine was therein. The subject here, as before said (n. 3447), is the agreement of the literal sense of the Word with the internal sense; consequently the agreement therewith of the doctrinal things of faith, which are signified by "Abimelech, Ahuzzath, and Phicol," insofar as they are from the literal sense of the Word; thus also the conjunction of the Lord's kingdom on earth with His kingdom in the heavens and consequently with the Lord, by the Word. For the Word as to the supreme sense is the Lord Himself; and as to the internal sense it is the Lord's kingdom itself in the heavens; and as to the literal sense it is the Lord's kingdom itself on earth, as also before said. [2] But as regards the Lord's kingdom on earth, that is, His church, the case is that inasmuch as it has its doctrinal things from the literal sense of the Word, it cannot but be various and diverse in respect to these doctrinal things; that is to say, one society will profess one thing to be a truth of faith, because it is so said in the Word, and another society will profess another thing, also because it is so said; and so on. Consequently, as the Lord's church has its doctrinal things from the literal sense of the Word, it will everywhere differ, and this not only as to societies, but sometimes as to the individuals in a society. Nevertheless a difference in the doctrinal things of faith does not prevent the church from being one, provided there is unanimity as to willing well and doing well. [3] For example, if anyone should acknowledge as a matter of doctrine that charity is from faith, and at the same time lives in charity toward the neighbor, then indeed he is not in truth as to doctrine, but still he is in truth as to life; consequently there is in him the Lord's church or kingdom. And again, if anyone should say that good works ought to be done in order that he may have recompense in heaven, according to the literal sense of the Word in Matt. 10:41, 42; 25:34-46; and in other places; and yet in doing good works never thinks of merit, he in like manner is in the Lord's kingdom, because as to life he is in the truth; and because he is such as to life, he readily suffers himself to be instructed that no one can merit heaven, and that works wherein merit is placed are not good. And so in other cases. For the literal sense is such that in many passages it appears opposed to itself; but the reason is that in this sense there are appearances of truth accommodated to those who are in externals, consequently to those who are also in worldly and even in bodily loves. [4] Here therefore by "Abimelech" those are treated of who are in the doctrinal things of faith, and who as before said are such as make faith that which is essential to salvation; and there is also treated of the agreement of their, doctrinal things with the internal sense; with whom also it is evident that conjunction is effected, but only with those who are in good, that is, with those who, although they make faith essential as to doctrine, still make charity essential as to life; for when with such there is confidence or trust in the Lord, which they call faith itself, then they are in the affection of love to the Lord, consequently as to life they are in good. But see what was said and shown above on this subject, namely: That what is doctrinal does not make the church, but charity (n. 809, 916, 1798, 1799, 1834, 1844): That doctrinal things are of no account unless men live according to them (n. 1515): That the church is various as to truths, but is one through charity (n. 3267): That there is a parallelism between the Lord and man as to celestial things which are of good, but not as to spiritual things which are of truth (n. 1831, 1832): That there is one only doctrine, namely, that of love to the Lord and of charity toward the neighbor (n. 3445): That the church would be one if all had charity, although they differed as to worship and doctrinal things (n. 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982): That the church would be like the Lord's kingdom in the heavens, if all had charity (n. 2385): That in heaven there are innumerable varieties of good and truth, but that by harmony they nevertheless make a one, like the organs and members of the body (n. 684, 690, 3241).
Elliott(1983-1999) 3451
3451. 'They said, We saw clearly that Jehovah was with you' means that they knew the Divine to be present within it. This is clear from the meaning of 'seeing clearly' as discerning and so as knowing for certain, and from the meaning of 'Jehovah being with you' as the Divine being present within it. As stated above in 3447, the subject here is the agreement of the literal sense of the Word with the internal sense, consequently the agreement of matters of doctrine concerning faith - meant by Abimelech, Ahuzzath, and Phicol - with that same internal sense, insofar, that is, as those matters of doctrine are drawn from the literal sense of the Word. Accordingly the subject is the joining together of the Lord's kingdom on earth with the Lord's kingdom in heaven, and so with the Lord, by means of the Word. For the Word, as to the highest sense, is the Lord Himself; as to the internal sense, the Lord's kingdom itself in heaven; and as to the literal sense, the Lord's kingdom itself on earth, as has also been stated already.
[2] As regards the Lord's kingdom on earth, that is, His Church, because its matters of doctrine are drawn from the literal sense of the Word it is inevitably varying so far as these are concerned. That is to say, one group declares that this idea is the truth of faith because it is so stated in the Word, while another declares that that idea is the truth because that likewise is stated there, and so on. Consequently because its matters of doctrine are drawn from the literal sense of the Word the Lord's Church differs from one group to the next, and not only from group to group but sometimes from individual to individual within a group. But dissent in matters of doctrine concerning faith does not mean that the Church cannot be one Church, provided all are of one mind in willing what is good and doing it.
[3] Take for example someone who acknowledges as a matter of doctrine that charity is the product of faith but nevertheless leads a life of charity towards the neighbour. Even though the truth does not exist with him so far as doctrine is concerned, yet it does exist with him so far as life is concerned, and consequently he has the Lord's Church or kingdom within him. Or, to take another example, someone who says that good works ought to be done for the sake of reward in heaven, as accords with the literal sense of the Word in Matthew 10:41, 42; 25:34-36, and elsewhere, and yet when performing good works he gives no thought at all to merit. He likewise is in the Lord's kingdom because the truth exists in him so far as life is concerned. This being what he is really like so far as life is concerned, he readily allows himself to be told that nobody is able to reach heaven on merit and that the works which a person regards as meritorious are not good. So it is with every other example that could be taken. For the literal sense is such that in many places it seems to contradict itself, the reason being that it contains appearances of truth that are suited to those who are engrossed in external things, and therefore who are also filled with a love of worldly things as well as bodily pleasures.
[4] Here therefore, through 'Abimelech', those people are dealt with who possess matters of doctrine concerning faith and who, as stated above, make faith the essential thing for salvation. Also dealt with is the agreement of their matters of doctrine with the internal sense. These people too, it is clear, are joined to heaven and the Lord by means of the literal sense, yet only those among them with whom good is present, that is, those who, though they make faith the essential thing so far as their doctrine is concerned, nevertheless make charity the essential so far as their life is concerned. For when they have confidence in, or put their trust in the Lord, which they call faith, affection that goes with love to the Lord is present, and therefore so far as life is concerned good is present in them. But see what has been stated and shown already in the following paragraphs:
Not doctrine but charity taught by it makes the Church, 809, 916, 1798, 1799, 1834, 1844.
Matters of doctrine have no value unless people live according to them, 1515.
The Church varies so far as truths are concerned, but is one through charity, 3267.
Parallelism exists between the Lord and man as regards celestial things that are matters of good, but not as regards spiritual things that are matters of truth, 1831, 1832.
Doctrine is invariably the same, that is to say, it is always concerned with love to the Lord and charity towards the neighbour, 3445.
The Church would be one if charity were present with all, even though they differed from one another in forms of worship and in matters of doctrine, 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982.
The Church would be like the Lord's kingdom in heaven if charity were present with all, 2385.
Countless variations of good and truth exist in heaven, but by acting in harmony with one another they nevertheless make one, like the organs and members of the body, 684, 690, 3241.
Latin(1748-1756) 3451
3451. `Dixerunt, Videndo vidimus quod fuit Jehovah cum te': quod significet quod scirent Divinum inesse, constat a significatione `videndo videre' quod sit appercipere et sic pro certo scire; et a significatione `esse Jehovah cum te' quod sit Divinum inesse; agitur hic ut supra n. 3447 dictum, de concordantia sensus litteralis Verbi cum sensu interno, consequenter de concordantia doctrinalium fidei quae per `Abimelechum, Ahuzzath, et Phicolem' significantur, quatenus ex sensu litterali Verbi sunt, cum eodem, nempe cum sensu interno; {1}ita de conjunctione regni Domini in terris, cum regno Domini in caelis, {2}proinde cum Domino, per Verbum; est enim Verbum quoad sensum supremum Ipse Dominus, et est quoad sensum internum ipsum regnum Domini in caelis, et quoad sensum litteralem ipsum regnum Domini in terris, ut quoque prius dictum: [2] sed ita se habet cum regno Domini in terris, hoc est, cum Ecclesia Ipsius, quod quia ex sensu litterali Verbi sua doctrinalia habet, non possit quin varia et diversa sit quoad illa, nempe quod una societas dicat id esse verum fidei, quia ita dicitur in Verbo, altera dicat illud esse quia etiam ita dicitur, et sic porro; proinde quod Ecclesia Domini quia ex sensu litterali Verbi sua doctrinalia habet, differat ubivis, et hoc non modo secundum societates, sed quandoque secundum singulos in societate; {3}at dissensus in doctrinalibus fidei non facit quia una Ecclesia sit, si modo unanimitas sit quoad velle bene et agere bene; [3] sicut pro exemplo: si quis pro doctrinali agnoscit quod charitas sit ex fide, et ille in charitate erga proximum vivit, tunc quidem non in vero est quoad doctrinam sed usque in vero quoad vitam, consequenter est in illo Ecclesia seu regnum Domini: aut quoque si quis dicat quod facienda sint bona opera ut ei merces sit in caelo, secundum sensum litteralem Verbi, apud Matthaeum x 41, 42; xxv 34-46, et alibi, et tamen {4}cum facit bona opera, nusquam cogitat de merito, is similiter in regno Domini est quia quoad vitam in vero; et quia talis quoad vitam, facile se instrui patitur quod nemo mereri queat caelum, (c)et quod opera in quibus meritum ponitur, non sint bona; ita in reliquis; sensus enim litteralis est talis quod pluribus in locis appareat sibi oppositus, sed est causa quia in illo sunt apparentiae veri accommodatae illis qui in externis sunt, proinde qui etiam in mundanis amoribus et quoque in corporeis sunt: [4] hic itaque per Abimelechum agitur de illis qui in doctrinalibus fidei sunt, qui quod sint illi qui fidem essentialem salutis faciunt, supra dictum est, et de doctrinalium illorum concordantia cum sensu interno, cum quibus quod etiam conjunctio facta sit, constat; sed modo cum illis qui in bono sunt, hoc est, cum illis qui tametsi fidem essentialem faciunt quoad doctrinam, usque charitatem essentialem faciunt quoad vitam; cum enim apud illos confidentia seu fiducia est in Dominum, quam vocant ipsam fidem, tunc in affectione amoris sunt in Dominum, consequenter quoad vitam in bono: sed videantur quae de his prius dicta et ostensa sunt, nempe quod doctrinale non faciat Ecclesiam sed charitas, n. 809, 916, 1798, 1799, 1834, 1844: quod doctrinalia nihil sint nisi vivant secundum illa, n. 1515 quod Ecclesia varia sit quoad vera, sed una sit per charitatem, n. 3267: quod parallelismus sit inter Dominum et hominem quoad caelestia quae sunt boni, non autem quoad spiritualia quae sunt veri, n. 1831, 1832: quod unica doctrina sit, nempe amoris in Dominum et charitatis erga proximum, n. 3445 quod Ecclesia foret una si charitas omnibus, tametsi quoad cultus et quoad doctrinalia differrent, n. 809, 1285, 1316, 1798, 1799, 1834, 1844, 2982: quod Ecclesia foret sicut regnum Domini in caelis, si omnibus charitas, n. 2385: quod innumerabiles varietates boni et veri sint in caelo, at quod per harmoniam usque unum faciant, sicut organa et membra corporis, n. 684, 690, 3241.