130# 众先知之行事，皆预表彼时教会之实况：一为教会持守出自圣言之教义的光景，二为教会依循此教义立身行事的光景，此理可凭多处圣言明文证之。
雅威曾命先知以赛亚作预兆：令其解去腰间麻布、脱除足上鞋履，赤身赤脚行走三年。（赛 20:2-3）又命先知以西结预表教会境遇：令其收拾迁徙器物，当着以色列众人之面移出；白日陈设器具，傍晚凿墙而出，复以布蒙面，不观大地。以西结这般行事，便是以色列家的预兆，且传扬话语：“看哪，我是你们的预兆；我怎样行，你们也必遭遇同样之事。”（结 12:3-7，11）
雅威复命先知何西阿预表教会：令其迎娶行淫之妇为妻；何西阿依从吩咐娶下此女，妇人为他生下三子，分别名为耶斯列、不蒙怜悯、非我民。其后雅威又命他爱慕一位已有伴侣、仍旧行淫的妇人，将其赎回归己。（何 1:2-9；3:2-3）另有先知奉差，以灰土敷眼，任凭旁人击打损伤自身。（王上 20:35，38）
雅威更令以西结以诸般举动预表教会罪孽：取一块砖瓦，于其上描画耶路撒冷城；筑垒造台围困城池，置铁锅隔于自身与城邑之间；先向左侧侧卧，复向右侧侧卧。又取小麦、大麦、豆子、小米、粗麦杂和作饼，原定以人粪烘烤，以西结恳切恳求，方蒙准许改用牛粪。圣言又云：“你向左侧侧卧，将以色列家罪孽担在身上；侧卧之日之数，便是担当罪孽之时。我已将他们犯罪之年换算为日，共计三百九十日，使你背负以色列家之罪。待满此段时日，你再向右侧侧卧，担当犹大家的罪孽。”（结 4:1-15）
【2】由先知这一系列预表之举可知：他们虽背负以色列、犹大两家之罪，却非真能除去众人罪孽，亦非以自身为众人赎罪，仅是以身形举动象征、显明百姓内里的过犯。同章后文可佐证此义：“雅威如此说，以色列人必吃不洁净的饼…… 看哪，我必折断粮食的杖…… 使他们缺乏粮水，人与弟兄一同惊惶，皆因自身罪孽衰败。”（结 4:13，16-17）
是以圣言论主之时所载文字，亦当依此预表之义解读：“祂担当我们的疾病，背负我们的痛苦…… 雅威使我们众人的罪孽都归到祂身上…… 祂必因自己的知识使许多人称义，因祂担当他们的罪孽。”（赛 53:4，6，11）《以赛亚书》第五十三章通篇记述主受难之事，此处所言 “担当罪孽”，亦是预表象征之语，不可解作代为赎罪。
【3】主自身身为至大先知，一生受难诸般细节，无不一预表犹太教会对待圣言的实况：遭犹大出卖、被祭司长长老捉拿定罪、受人掌掴、苇子击打头顶、头戴荆棘冠冕、外衣被众人瓜分、里衣以拈阄定归属、钉于十字架、有人递醋供祂饮用、肋旁被长矛刺穿、身死埋葬、第三日复活。
祂为犹大出卖，预表整个犹太民族背弃圣言；彼时圣言存于犹太人之中，犹大即为此民族的代表。遭祭司长、长老捉拿定罪，预表全犹太教会一同弃绝圣言所载的神性真理。受人掌掴、唾面、鞭打、苇击其首，预表众人轻慢、凌辱圣言之中的神性真理。头戴荆棘冠冕，预表世人歪曲、败坏圣言一切真道。外衣瓜分、里衣拈阄，预表世人割裂、分散圣言表层经文，却无法损毁内里属灵深意；主的里衣，正对应这份不可拆分的属灵真义。钉十字架，预表全本圣言遭人毁坏、亵渎。递醋与祂，醋乃扭曲变质之物，是以主未曾饮用。肋旁被刺，预表世人彻底湮灭圣言之内的神性良善与神性真理。肉身埋葬，预表源自母性的属世人性被全然弃置。第三日复活，则预表祂的人性得蒙荣耀，人性与父之神性全然合一。
由是可分明证之：圣言所言 “担当罪孽”，并非除去、抵消世人过犯，仅是以自身预表圣言真理遭人亵渎、损毁的全体光景。
130# 先知代表在来自圣言的教义和照之的生活方面，他们教会的状态，这一点从以下经文明显看出来。先知以赛亚被吩咐：
解掉腰间的麻布，脱下脚上的鞋，露身赤脚行走三年，作为预兆和奇迹。（以赛亚书20:2-3）
为了代表教会的状态，先知以西结被吩咐：
预备迁徙的物件，在以色列人眼前移到别处去；他要在白日带出物件，到了晚上，从墙洞出去；要蒙住脸看不见地面；叫他作以色列家的预兆，说，看哪，我做你们的预兆；我怎样行，你们所遭遇的也必怎样。（以西结书12:3-7，11）
为了代表教会的状态，先知何西阿被吩咐：
娶淫妇为妻，他照做了，这妇人给他生了三个孩子，其中一个叫耶斯列，另一个叫罗路哈玛（就是不蒙怜悯的意思），第三个叫罗阿米（就是非我民的意思）。他又被吩咐去爱被一个朋友所爱的妇人，就是一个奸妇，他也买了她。（何西阿书1:2-9; 3:2，3）
有一个先知甚至被吩咐：
把灰撒在眼睛上，让自己被打，并被打伤。（列王纪上20:35，38）
为了代表教会的状态，先知以西结被吩咐：
拿一块砖，将耶路撒冷画在其上，又围困这城，筑垒倒土堆攻击它；拿个铁鏊放在他和城之间，向左侧卧，向右侧卧。还取小麦、大麦、豆子、小米、粗麦，用它们作饼；做大麦饼，用人粪烧烤（但他祈求不这样做，所以被允许用牛粪代替）。他被吩咐，你要向左侧卧，承担以色列家的罪孽，要按你向左侧卧的日数，担当他们的罪孽。因为我要将他们罪孽的年数定为他们的日数，就是三百九十日，你要这样担当以色列家的罪孽。你满了这些日子，还要向右侧卧，担当犹大家的罪孽。（以西结书4:1-15）
先知以西结通过这些方式担当了以色列家和犹大家的罪孽，但并没有除去它们，从而为他们赎罪，只是代表并指出它们，这一点从以下经文明显看出来：
耶和华如此说，以色列人必吃不洁净的食物，看哪，我必折断粮杖，使他们缺粮缺水，彼此变得荒凉，因自己的罪孽消瘦。（以西结书4:13，16，17）
论到主的话意思也一样：
祂担当我们的忧患，背负我们的痛苦，耶和华使我们众人的罪孽都归在祂身上；祂因祂的知识使许多人称义，因为祂担当了他们的罪孽。（以赛亚书53:4，6，11）
这一整章都在论述主的受难。
作为本质上的先知，主代表了犹太教会在圣言方面的状态，这一点从祂受难的细节明显看出来；如祂被犹大背叛，被祭司长和长老拿住定罪；他们用拳头打祂；用苇子打祂的头；把荆棘冠冕戴在祂头上，分祂的外衣，为祂的里衣拈阄；把祂钉在十字架上；给祂醋喝；扎祂的胁旁；祂被埋葬，第三日复活了。祂被犹大背叛表示祂被那时拥有圣言的犹太民族背叛，因为犹大代表犹太民族。祂被祭司长和长老拿住定罪表示这是整个犹太教会做的。他们用拳头打祂，吐唾沫在祂脸上，鞭打祂，用苇子打祂的头，表示他们以同样的方式对待在其神性真理方面的圣言；他们将荆棘冠冕戴在祂头上，表示他们歪曲并玷污了这些真理。他们分祂的外衣、为祂的里衣拈阄，表示他们驱散了圣言的一切真理，但没有伤害它的灵义，而主的里衣代表灵义。他们把祂钉在十字架上，表示他们摧毁并亵渎了整部圣言。他们给祂醋喝表示他们所拥有的真理完全被歪曲了，所以祂没有喝这醋。他们扎祂的胁旁表示他们完全熄灭了圣言的一切真理和一切良善。埋葬祂表示弃绝母亲留在祂里面的一切，或说移除母亲留下的东西；祂在第三日复活表示祂的荣耀，或祂的人身与父的神性的合一。因此，很明显，“担当罪孽”不是说除去它们，而是说它代表对圣言真理的亵渎。
130. The prophets represented their church's condition relative to its teachings from the Word and its life according to them, as the following stories from the Word make clear:
Isaiah the prophet was commanded to take the sackcloth off below his waist and the sandals off his feet and go naked and barefoot for three years as a sign and a wonder (Isaiah 20:2-3).
Ezekiel the prophet was commanded to represent the state of the church by making travel bags, moving to another place before the eyes of the children of Israel, taking out his bags from time to time, going out in the evening through a hole in the wall, and covering his face so he could not see the ground. In this way he would be a wonder to the house of Israel. He was told to say, "Behold, I am your wonder. As I have done, so it will be for you" (Ezekiel 12:3-7, 11).
Hosea the prophet was commanded to represent the church's condition by marrying a promiscuous partner, which he did. She bore him three sons, one of whom he called Jezreel, the second No Mercy, and the third Not My People. At another point he was commanded to go love a woman who already had a lover and who was committing adultery, and buy her for himself (Hosea 1:2-9; 3:1-2).
One prophet was commanded to put ashes over his eyes and let himself be beaten and whipped (1 Kings 20:35, 38).
Ezekiel the prophet was commanded to represent the condition of the church by taking a brick and sculpting Jerusalem on it, laying siege to it, building a rampart and a mound against it, putting an iron frying pan between himself and the "city," and sleeping on his left side and then on his right side. He also had to take wheat, barley, lentils, millet, and spelt and make bread out of them. He also had to make a cake of barley with human excrement; but because he begged not to have to do that, he was allowed to make it with cow dung instead. He was told,
Lie on your left side and put the injustice done by the house of Israel on it. For the number of days during which you sleep on that side you will carry their injustice. For I will give you the years of their injustice according to the number of days, 390 days for you to carry the injustice done by the house of Israel. But when you have finished them, you will lie again on your right side to carry the injustice done by the house of Judah. (Ezekiel 4:1-15)
[2] By these actions the prophet Ezekiel carried the injustices done by the house of Israel and the house of Judah; but he did not take away those injustices or atone for them, he only represented them and made them visible. This is clear from the following verses in the same chapter:
"Like this," says Jehovah, "will the children of Israel eat their unclean bread. Behold I am breaking the staff of bread so that they lack bread and water. A man and his brother will become desolate and will waste away because of their injustice. " (Ezekiel 4:13, 16-17)
The same thing is meant by the statement about the Lord that says, "He bore our diseases, he carried our pains. Jehovah put on him the injustices committed by us all. Through his knowledge he justified many as he himself carried their injustices" (Isaiah 53:4, 6, 11). This whole chapter in Isaiah is about the Lord's suffering.
[3] The following details of the Lord's suffering make it clear that he was the ultimate prophet, embodying the Jewish church's treatment of the Word: He was betrayed by Judas. The chief priests and the elders arrested him and condemned him. They hit him repeatedly. They beat his head with a cane. They put a crown of thorns on him. They tore up his clothes and cast lots for his undergarment. They crucified him. They gave him vinegar to drink. They pierced his side. He was buried, and on the third day he rose.
His betrayal by Judas meant his betrayal by the Jewish nation, among whom the Word existed at that time. Judas represented that nation. The chief priests and the elders who arrested and condemned him meant that whole church. Their punching him repeatedly, spitting in his face, whipping him, and beating his head with a cane meant that they had done the same to the divine truths in the Word. Their putting a crown of thorns on him meant that they had falsified and contaminated those divine truths. Their tearing up his clothes and casting lots for his undergarment meant that they had split apart all the truths of the Word but they had not split apart its spiritual meaning, which was symbolized by the Lord's undergarment. Their crucifying him meant that they had desecrated and destroyed the entire Word. Their offering him vinegar to drink meant that everything they offered him had been completely falsified; therefore he did not drink it. Their piercing his side meant that they had completely annihilated everything true and everything good in the Word. His being buried meant his casting off what was left from his mother. His rising on the third day meant the glorification, the union of his human nature with the divine nature of the Father.
From all this it is clear that "carrying injustices" does not mean taking them away; it means representing the desecration of the Word's truth.
130. The following passages establish that prophets represented the state of their church as regards doctrine from the Word, and living in accordance with that doctrine. The prophet Isaiah was commanded to strip the sackcloth from his loins and his shoe from his foot, and to go naked and barefoot for three years as a sign and a token (Isaiah 20:2-3). The prophet Ezekiel was commanded to represent the state of the church by packing his bags for an exile, and to move to another place in the sight of the Children of Israel; he was to bring out his baggage during the day, and go out in the evening through a hole in the house-wall; he was to cover his face so as not to see the ground, and thus he would be a token for the house of Israel, and he was to say, 'Behold, I am your token; as I have done, so shall it be with you' (Ezekiel 12:3-7, 11). The prophet Hosea was commanded to represent the state of the church by taking a prostitute as a wife; he did so, and she bore him three children, one of whom he called Jezreel, the second No-pity, and the third Not-my-people. Again he was commanded to go and love a woman who was loved by another man, an adulteress; and he bought her (Hosea 1:2-9; 3:2-3). Another prophet was commanded to put ashes on his eyes, and to allow himself to be struck and beaten (1 Kings 20:35, 38).
The prophet Ezekiel was commanded, in order to represent the state of the church, to take a brick and to draw a picture of Jerusalem on it; to lay siege to it, and make a rampart and a mound to attack it; to place an iron griddle between himself and the city; and to lie on his left side and on his right side. Also to take wheat, barley, lentils, millet and spelt, and to make bread from them; also to make a cake of barley mixed with human dung; and because he begged off this, he was allowed to make it with cow-dung. It was said to him:
Lie on your left side, and put the iniquity of the house of Israel upon it; for the number of days that you lie on that side, you shall carry their iniquity. For I will make you carry the iniquity of the house of Israel for a number of days equal to the years of their iniquity, namely, three hundred and ninety days. When you have completed this period, you are to lie a second time on your right side, to carry the iniquity of the house of Judah, Ezekiel 4:1-15.
[2] It is clear from what follows this passage that the prophet by these actions carried the iniquities of the house of Israel and the house of Judah, and did not remove and so expiate them, but merely represented and demonstrated them:
Thus said Jehovah, the Children of Israel shall eat their bread unclean. Behold, I break the staff of bread, so that they may lack bread and water, and they shall be desolate, a man and his brother, and they shall waste away because of their iniquity, Ezekiel 4:13, 16-17.
The meaning is similar where it is said of the Lord:
He bore our sicknesses, He carried our pains. Jehovah made the iniquities of us all to fall upon Him. By His knowledge He made many righteous, in that He carried their iniquities Isaiah 53:4, 6, 11.
The whole of this chapter deals with the Lord's passion.
[3] The details of the Lord's passion show clearly that as the Prophet He represented the state of the Jewish church with regard to the Word. For example, His betrayal by Judas; His arrest and conviction by the chief priests and the elders; His being beaten; His head being struck with a reed; His crowning with a crown of thorns; the dividing of His garments, and the casting of lots for His tunic; His crucifixion; His being given vinegar to drink; His side being pierced; His burial and resurrection on the third day.
His betrayal by Judas meant that He was betrayed by the Jewish nation, which possessed the Word, since Judas represented that nation. His arrest and conviction by the chief priests and elders meant that the whole of that church so behaved. His being beaten, being spat upon in the face, being flogged and having His head struck with a reed meant their similar treatment of the Word as regards the Divine truths it contains. The crowning with thorn meant that they falsified and adulterated these truths. The dividing of His garments and throwing lots for His tunic meant that they threw to the winds all the truths of the Word, but not its spiritual sense, which is what the tunic meant. The crucifixion meant that they destroyed and profaned the whole Word. Their giving Him vinegar to drink meant that they offered only falsified truths, which is why He did not drink it. The piercing of His side meant that they utterly extinguished all the truth and all the good of the Word. His burial meant the rejection of all He had left from His mother. His resurrection on the third day meant His glorification, or the union of His Human with the Father's Divine. From this it is now plain that 'carrying iniquities' does not mean removing them, but representing the profaning of truths in the Word.
130. That the prophets represented the state of their church respect to doctrine from the Word and life according to it, is evident from the following passages. The prophet Isaiah was commanded,
To loose the sackcloth from off his loins, and to put off the shoe from his foot, and to go naked and barefoot three years, for a sign and a wonder (Isaiah 20:2-3).
The prophet Ezekiel was commanded to represent the state of the church,
By preparing stuff for a journey, and by removing to another place in the sight of the children of Israel; and by bringing forth the stuff by day, and going forth at even through a hole in the wall; and by covering his face that he might not see the ground; that he might be for a sign unto the house of Israel, and say, Behold, I am your sign; like as I have done so shall it be done unto you (Ezekiel 12:3-7, 11).
The prophet Hosea was commanded to represent the state of the church,
By taking to himself a harlot for a wife, and he did so, and she bore to him three children, one of whom was called Jezreel, another, Loruhamah (not to be pitied), and the third Lo-ammi (not my people). And again he was commanded to go and love a woman beloved of a friend, and an adulteress, whom he also took to himself (Hosea 1:2-9; 3:2-3).
One prophet was even commanded,
To put ashes upon his eyes, and to permit himself to be struck and wounded (1 Kings 20:35, 38).
The prophet Ezekiel was commanded to represent the state of the church,
By taking a tile and portraying upon it Jerusalem by laying siege and casting a rampart and mound against it; by setting an iron pan between him and the city by lying upon his left side, and upon his right side. Also by taking wheat, barley, beans, millet, and fitches, and making bread of them; also by making barley cakes to be baked with human excrement (but because he prayed that this might not be he was permitted to use cow's dung instead). It was said to him, Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I will give thee the years of their iniquity according to the number of their days, three hundred and ninety days so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them thou shalt lie again on thy right side, that thou mayest bear the iniquity of the house of Judah (Ezekiel 4:1-15).
[2] That the prophet by these means bore the iniquities of the house of Israel and the house of Judah, but did not take them away and thus expiate them, but only represented and pointed them out, is evident from the following:
Thus saith Jehovah, The sons of Israel shall eat their bread unclean behold, I will break the staff of bread, that they may want bread and water and be made desolate, a man with his brother, and pine away for their iniquity (Ezekiel 4:13, 16, 17).
The same is meant in respect to the Lord where it is said:
Surely He hath born our griefs and carried our sorrows Jehovah hath laid on Him the iniquities of us all by His knowledge He hath justified many, in that He hath borne their iniquities (Isaiah 53:4, 6,(Isaiah 53:6, 11).
This whole chapter treats of the Lord's passion.
[3] That the Lord as the essential Prophet represented the state of the Jewish church with regard to the Word is evident from the particulars of His passion; as that He was betrayed by Judas: was seized and condemned by the chief priests and elders; that they buffeted Him; smote Him on the head with a reed; put a crown of thorns on His head, divided His garments, and cast lots for His vesture; crucified Him; gave Him vinegar to drink and pierced His side; that He was buried; and that He rose again the third day. His betrayal by Judas signified that He was betrayed by the Jewish nation, which then possessed the Word (for Judas represented that nation); His seizure and condemnation by the chief priests and elders signified that this was done by the whole Jewish church; their buffeting Him, spitting in His face, scourging Him, and smiting Him on the head with a reed, signified that they did like things to the Word in respect to its Divine truths; their putting a crown of thorns upon His head signified that they falsified and adulterated those truths; their dividing His garments and casting lots upon His vesture signified that they dispersed all the truths of the Word, but not its spiritual sense, the Lord's vesture signifying that sense; their crucifying Him signified that they destroyed and profaned the whole Word; their offering Him vinegar to drink signified that the truths they had were wholly falsified, and therefore He did not drink the vinegar; their piercing His side signified that they wholly extinguished everything true and good in the Word; His burial signified the rejection of everything that was left in Him from the mother; His resurrection on the third day signified His glorification, or the union of His Human with the Divine of the Father. Evidently, then, "bearing iniquities" does not mean taking them away, but it means representing the profanation of the truths of the Word.
130. The prophets represented the state of their Church with respect to doctrine derived from the Word, and with respect to life according to such doctrine, as is evident from the following passages. Isaiah the prophet was commanded to loose the sackcloth from off his loins, and to put off the shoe from his foot, and to go naked and barefoot for three years, for a sign and a wonder. Isaiah 20:2-3.
The prophet Ezekiel was commanded, for the purpose of representing the state of the Church,
to prepare stuff for removing, and to remove to another place in the eyes of the Children of Israel, and to bring forth the stuff by day, and to go forth at even, through a hole dug in the wall, and to cover his face, so that he should not see the ground; and that thus he should be a sign to the house of Israel, and should say: "I am your sign: like as I have done, so shall it be done unto you" Ezekiel 12:3-7, 11.
The prophet Hosea was commanded, for the purpose of representing the state of the Church,
to take to himself a harlot to be his wife. So he took her, and she bore him three children, one of whom he called Jezreel, and another Not-to-be-pitied, and the third Not-a-people. Hosea 1:2-9. And again he was commanded to go and love a woman beloved of her friend, yet an adulteress, whom he also bought for himself Hosea 3:1-2.
A certain prophet was also commanded to put ashes on his eyes, and suffer himself to be smitten and beaten. 1 Kings 20:35, 37.
For the purpose of representing the state of the Church the prophet Ezekiel was commanded to take a tile, and portray upon it Jerusalem, to lay siege to it, to cast a trench and mound against it, to put an iron baking-pan between him and the city, and to lie upon his left side and upon his right side. Then he was commanded to take wheat, barley, lentils, millet and fitches, and to make bread of them; and also to make a cake of barley, baked with human excrement; and because he prayed that it might not be so, he was permitted to make it with cow's dung. He was commanded: "Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah" Ezekiel 4:1-15.
[2] The prophet by these signs bore the iniquities of the house of Israel and of the house of Judah, but he did not take them away and so expiate them; he only represented them and pointed them out, as is plain from what follows in the same chapter:
And JEHOVAH said, Even thus shall the Children of Israel eat their defiled bread... Behold, I will break the staff of bread... That they may want bread and water, and be left alone, a man and his brother (A.V. astonied one with another), and consume away for their iniquity. Ezekiel 4:13, 16-17.
The same therefore is understood concerning the Lord, where it is said:
Surely He hath borne our griefs, and carried our sorrows... JEHOVAH hath laid on Him the iniquity of us all;... that by His knowledge He justified many, and Himself bore their iniquities. Isaiah 53:4, 6, 11;
and throughout the whole of this chapter, which treats of the passion of the Lord.
[3] The Lord as The Prophet represented the state of the Jewish Church with respect to the Word, as is evident from the particulars of His passion: as that He was betrayed by Judas, and was taken and condemned by the chief priests and elders; that they buffeted Him, smote His head with a reed, and put on Him a crown of thorns; that they divided His garments and cast lots upon His vesture; that they crucified Him, gave Him vinegar to drink, and pierced His side; that He was buried, and on the third day rose again. His betrayal by Judas signified that He was betrayed by the Jewish nation, which at that time possessed the Word and which was represented by Judas. His being taken and condemned by the chief priests and elders signified that it was done by the whole of that Church. Their buffeting Him, spitting upon His face, scourging Him, and smiting His head with a reed, signified that they acted in like manner toward the Word, with respect to its Divine truths; and their putting a crown of thorns upon Him signified that they had falsified and adulterated those truths. Their dividing His garments and casting lots upon His vesture signified that they had dissipated all the truths of the Word, but had not injured its spiritual sense, which the Lord's vesture represented. His crucifixion signified that they had destroyed and profaned the whole Word. Their offering Him vinegar to drink signified that the truths of the Word were altogether falsified, and therefore He did not drink it. Their piercing His side signified that they had totally extinguished all the truth and all the good of the Word. His burial signified the removal of what yet remained from the mother, and His rising again the third day signified the glorification, or union of His Human with the Divine of the Father. Hence it is manifest that to bear iniquities does not mean to take them away: it represents the profanation of the truths of the Word.
130. Quod Prophetae repraesentaverint statum Ecclesiae suae quoad doctrinam e Verbo, et quoad vitam secundum illam, constat ex his locis; mandatum est Esajae Prophetae, ut dissolveret saccum desuper lumbis suis, et calceum desuper pede suo, ac iret nudus et discalceatus tres annos, in signum et prodigium, Esaias 20:2-3. Mandatum est Ezechieli Prophetae, ut repraesentaret statum Ecclesiae, per quod faceret vasa migrationis, et migraret in locum alium in oculis filiorum Israelis, et educeret vasa interdiu, et exiret in vespera per effossum parietem, et obtegeret facies ut non videret terram, et quod sic prodigium esset domui Israelis, et diceret, ecce ego prodigium vestrum, quemadmodum feci, sic fiet vobis, Ezechiel 12:3-7, 11. Mandatum est Hoscheae prophetae, ut repraesentaret statum Ecclesiae, per quod acciperet sibi Meretricem in uxorem; et quoque accepit, et illa peperit ei tres filios, quorum unum vocavit Jisreel, alterum non Miserandum, et tertium non Populum. Ac iterum ei mandatum est, ut abiret et amaret Mulierem amatam socio, et adulteram, quam etiam sibi comparavit, Hoschea 1:2-9, 1 et 3:1-2. 2 Prophetae cuidam etiam mandatum, ut cinerem super oculos mitteret, et pateretur se percuti et verberari, 3 1 Regnum 20:35, 37-38. 4 Mandatum est Ezechieli Prophetae, ut repraesentaret statum Ecclesiae, per quod sumeret laterem, et sculperet super eo Hierosolymam, poneret obsidionem, et daret vallum et aggerem contra illam, poneret sartaginem ferri inter se et urbem, et cubaret super latere sinistro, et super latere dextro. Tum quod sumeret tritica, 5 hordea, lentes, milium et zeas, et ex illis faceret panem; et quoque placentam hordeorum cum stercore fimi hominis; et quia hoc deprecatus est, permissum est, ut faceret illam cum excrementis bovis. Dictum est illi, Tu cuba super latere sinistro, et pone INIQUITATEM DOMUS ISRAELIS super illud; numerum dierum, quibus cubabis super illo, PORTABIS INIQUITATEM EORUM; Ego enim dabo tibi annos iniquitatis eorum juxta numerum dierum 390 dies, UT PORTES INIQUITATEM DOMUS ISRAELIS: quum vero absolveris hos, jacebis super latere 6 tuo dextro secundum, ut PORTES INIQUITATEM DOMUS JEHUDAE, Ezechiel 4:1-15.
[2] Quod Propheta per haec portaverit iniquitates Domus Israelis et Domus Jehudae, et non abstulerit illas, 7 et sic expiaverit, sed modo repraesentaverit et monstraverit, patet a sequentibus ibi; Sic inquit Jehovah, comedent filii Israelis panem suum immundum: ecce Ego frangens baculum panis, ut careant pane et aqua, et desolentur vir et frater ejus, et contabescant propter iniquitatem 8 eorum, Vers. 13, 16-17, in eodem Capite. Simile itaque intelligitur de Domino, ubi dicitur, Morbos nostros Ille tulit, dolores nostros PORTAVIT; Jehovah incurrere fecit 9 in Illum iniquitates omnium nostrum; per scientiam suam justificavit multos, eo quod INIQUITATES EORUM IPSE PORTAVERIT, Esaias 53:4, 6, 11, 10 ubi in toto Capite agitur de Passione Domini.
[3] Quod Dominus ut ipse Propheta repraesentaverit statum Ecclesiae Judaicae quoad Verbum, patet ex singulis passionis Ipsius, "Ut quod a Juda proditus fuerit: quod a Principibus sacerdotum et a Senioribus comprehensus et condemnatus sit: quod colaphos impegerint: quod caput calamo percusserint; quod imposuerint coronam ex spinis: quod vestimenta Ipsius diviserint, et super tunicam jecerint sortem: quod crucifixerint: quod dederint Ipsi acetum ad bibendum: quod transfoderint latus: quod sepultus, et quod tertio die resurrexerit." Quod a Juda proditus fuerit, significabat, quod a gente Judaica, apud quam tunc erat Verbum, nam Judas illam repraesentabat: quod a Principibus sacerdotum et Senioribus comprehensus 11 et condemnatus sit, significabat quod ab omni illa Ecclesia: quod colaphos impegerint, spuerint in faciem, 12 flagellaverint, 13 et caput calamo percusserint, significabant quod similiter fecerint cum Verbo, quoad Divina vera ejus: quod imposuerint coronam ex spinis, significabat quod illa falsificaverint 14 et adulteraverint: quod vestimenta diviserint, et super tunicam jecerint sortem, significabat quod omnia vera Verbi disperserint, sed non sensum ejus spiritualem; hunc tunica Domini significabat: quod crucifixerint, significabat quod totum Verbum destruxerint et prophanaverint: quod praebuerint Ipsi acetum ad bibendum, significabat quod mere falsificata, quare illud 15 non bibit: quod transfoderint latus, significabat quod plene exstinxerint omne verum Verbi et omne bonum ejus: quod sepultus, significabat rejectionem residui a matre: quod tertio die resurrexerit, significabat Glorificationem seu Unionem Humani Ipsius cum Divino Patris. Ex his nunc patet, quod Portare iniquitates, non intelligatur auferre illas, sed repraesentare prophanationem veritatum Verbi.
Footnotes:
1. Prima editio: Hoseh.
2. Prima editio: Cap: 3:2-3.
3. Prima editio: verberari.
4. Prima editio: I Reg. 20:35, 37.
5. Prima editio: trit ca.
6. Prima editio: latcre.
7. Prima editio: abstulerit, illas.
8. Prima editio: inquitatem.
9. Prima editio: secit.
10. Prima editio: Esaias 53:1.
11. Prima editio: conprehensus.
12. Prima editio: saciem.
13. Prima editio: flugellaverint.
14. Prima editio: fallificaverint.
15. Prima editio: illad.