L15.在教会，有些人以为，主通过十字架受难除去了罪，使父满意，从而实现救赎；有些人则以为祂将那些信祂之人的罪转到自己身上，担当它们，并将其扔进海的深处（也就是地狱）。他们用约翰指着耶稣所说的话来证实这些观念：
看哪，神的羔羊，除去世人的罪的。（约翰福音1:29）
以赛亚书：
祂诚然担当我们的病患，背负我们的痛苦；哪知祂为我们的过犯受伤，为我们的罪孽压伤。使我们得平安的惩罚加在祂身上，因祂受的鞭伤，我们得医治。耶和华使我们众人的罪孽都落在祂身上。祂被压迫，受苦楚，却不开口；祂像羊羔被牵到宰杀之地。祂受鞭打、从活人之地被剪除，是因我百姓的过犯，好叫恶人进坟墓，财主入死亡；祂必看见自己灵魂的劳苦，便心满意足。祂使许多人因认识祂得称为义，因祂担当了他们的罪孽。祂将灵魂倾倒，以至于死，祂被列在罪犯之中，祂却担当多人的罪，又为罪犯代求。（以赛亚书53:4-12）
这两处经文都论及主的试探和受难；祂除去罪和病患，众人的罪孽都落在祂身上，与祂背负痛苦和担当罪孽所表相同。
因此，首先要说明何谓担当罪孽，然后再说明何谓除去罪孽。担当罪孽表示承受严厉的试探；也表示遭受犹太人对祂的苦待，如同他们对待圣言那样，他们如此对待圣言，是因为主就是圣言。事实上，当时存在于犹太人当中的教会已全然毁灭，是因着他们败坏了圣言的一切，以致没有任何真理存留而毁灭的；因此，他们不承认主。主受难的一切都表示和象征这一点。先知也受到类似对待，因为他们代表圣言方面，以及衍生意义上教会方面的主，主就是先知。
主就是先知，这一点从下列经文明显看出来，马太福音：
耶稣说，大凡先知，除了本地本家之外，没有不被人尊敬的。（马太福音13:57；马可福音6:4；路加福音4:24）
路加福音：
耶稣说，先知在耶路撒冷之外丧命是不能的。（路加福音13:33）
马太福音：
他们论到耶稣说，这是拿撒勒的先知。（马太福音21:11；约翰福音7:40）
路加福音：
众人都害怕，他们赞美神说，有大先知在我们中间兴起来了！（路加福音7:16）
申命记：
有一位先知要从他们弟兄中间兴起，他们要听从他的话。（申命记18:15-19）
先知经历了类似对待，这一点从接下来的内容明显可知。
为叫先知以赛亚可以代表教会的状态，他被吩咐：
你去解掉你腰间的麻布，脱下你脚上的鞋。露身赤脚行走三年，作为预兆和奇迹。（以赛亚书20:2，3）
为叫先知耶利米可以代表教会的状态，他被吩咐：
你去为自己买一根腰带，束在腰上，但不要把它放在水中，把它藏在幼发拉底河附近的磐石穴中；过了多日，他见腰带已经坏了。（耶利米书13:1-7）
先知耶利米通过不可在这地方娶妻，也不可进入丧家，不要去哀哭，不可进入宴乐的家（耶利米书16:2，5，8）来代表教会的状态。
为叫先知以西结可以代表教会的状态，他被吩咐：
他要使理发匠的剃刀，剃过他的头和他的胡须，然后将须发平分，将三分之一在城中间焚烧，将三分之一用剑砍碎，将三分之一任风吹散；他要取几根头发包在衣襟里，再它们扔在火中间焚烧。（以西结书5:1-4）
为叫先知以西结可以代表教会的状态，他还被吩咐：
要造流浪的器皿，在以色列人眼前流浪到别地，在白日带出这器皿，到了晚上，从墙上所挖的洞出去，并要蒙住脸看不见地，他这样作了以色列家的预兆，要说，我作你们的预兆：我怎样行，你们所遭遇的也必怎样。（以西结书12:3-7，11）
为叫先知何西阿可以代表教会的状态，他被吩咐：
去娶淫妇为妻，于是何西阿去娶她。这妇人给他生了三个儿子，他给长子起名叫耶斯列；给次女起名叫罗路哈玛（就是不蒙怜悯的意思）；给三子起名叫罗阿米（就是非我民的意思）。（何西阿书1:2-9）
他又被吩咐：
再去爱她朋友所爱的一个妇人，是一个淫妇，他便用银子十五舍客勒买她归自己。（何西阿书3:1，2）
为叫先知以西结可以代表教会的状态，他被吩咐：
要拿一块砖，将一座耶路撒冷城画在其上，又围困这城，造台筑垒攻击它；又要拿个铁鏊放在他自己和城之间，要向左侧卧三百九十日，然后侧卧四十日。要取小麦、大麦、扁豆、小米、粗麦，用以为自己做饼，按分两吃它；还要为自己做大麦糕饼，用人粪烧烤。然而，因他祈求没有这样做，于是被吩咐用牛粪烤它。（以西结书4:1-15）
此外，先知还代表其它事；如西底家：
他为自己造铁角。（列王纪上22:11）
另一位先知：
被打，并被打伤，把灰撒在眼睛上。（列王纪上20:35-38）
一般来说，先知通过穿毛衣（撒迦利亚书13:4）来代表终极意义上的圣言，也就是字义。因此，以利亚：
就穿着这样的衣裳，并腰束皮带。（列王纪下1:8）
施洗约翰也一样：
他身穿骆驼毛的衣服，腰束皮带，吃的是蝗虫、野蜜。（马太福音3:4）
从这些事明显可知，先知代表教会的状态和圣言；事实上，代表这一个的人也代表那一个，因为教会来自圣言，取决于它以信和爱而对圣言的接受。因此，在新旧约中，凡提到先知的地方，他们都表示源于圣言的教会教义。然而，主作为最大的先知，表示教会本身和圣言本身。
15. The Lord Did Not Take Away Our Sins by His Suffering on the Cross, but He Did Carry Them.
THERE are people in the church who believe that through his suffering on the cross the Lord took away our sins and made satisfaction to the Father, and by so doing brought about redemption. Some also believe that he transferred to himself the sins of those who have faith in him, carried those sins, and cast them into the depths of the sea-that is, into hell. They support this among themselves by what John says of Jesus,
Behold the Lamb of God, who is taking up the sins of the world. (John 1:29)
and by the Lord’s words in Isaiah,
He bore our diseases and carried our sorrows. He was pierced because of our transgressions and bruised because of our iniquities. Chastisement was upon him for the sake of our peace; with his wound, healing was given to us. Jehovah made the iniquities of us all fall upon him. He was oppressed and afflicted, but did not open his mouth, like a lamb being led to slaughter. He was cut off from the land of the living. He suffered a blow because of the transgression of my people, to send the ungodly to their grave and the rich to their deaths. As a result of the labor of his soul, he will see and be satisfied. By means of his knowledge he will justify many, because he himself carried their iniquities. He emptied out his own soul even to death and was counted among transgressors. He bore the sins of many and interceded for transgressors. (Isaiah 53:3-end)
Both of these passages are talking about the Lord’s trials and suffering; his taking up our sins, [bearing] our diseases, and having the iniquities of us all fall upon him mean something similar to his carrying our sorrows and our iniquities.
[2] So I need to say first of all what his carrying iniquities means and then what his taking them up means. The true meaning of his carrying iniquities is that he was subjected to severe trials and endured being treated by the Jews the way the Word was treated by them; and they dealt with him in that way precisely because he was the Word. The church among the Jews was in utter shambles at that time; it had been brought to ruin by their perversion of everything in the Word to the point that there was nothing true left. As a result, they did not recognize the Lord. That is in fact the intent and meaning behind each detail of the Lord’s suffering.
The prophets suffered in much the same way because they represented the Lord’s Word and therefore his church, and the Lord was the quintessential prophet.
[3] We can tell that the Lord was the quintessential prophet from the following passages:
Jesus said, “A prophet is not without honor except in his own country and in his own house.” (Matthew 13:57; Mark 6:4; Luke 4:24)
Jesus said, “It is not fitting for a prophet to die outside of Jerusalem.” (Luke 13:33)
They said of Jesus, “He is a prophet from Nazareth.” (Matthew 21:11; John 7:40-41)
Fear came upon all, and they glorified God, saying that a great prophet had been raised up among them. (Luke 7:16)
A prophet will be raised up from among his people; they will obey his words. (Deuteronomy 18:15-19)
[4] We can tell from the following passages that much the same was done to the prophets.
The prophet Isaiah was commanded to represent the state of the church by taking the sackcloth off his waist and the sandals off his feet and going naked and barefoot for three years as a sign and a wonder (Isaiah 20:2-3).
The prophet Jeremiah was commanded to represent the state of the church by buying a belt and putting it around his waist without putting it in water, then hiding it in a crevice in the rocks near the Euphrates; after some days he found it ruined (Jeremiah 13:1-7).
The same prophet represented the state of the church by not taking a wife for himself in that place or entering the house of mourning or going out to grieve or going into the banquet house (Jeremiah 16:2, 5, 8).
[5] The prophet Ezekiel was commanded to represent the state of the church by taking a barber’s razor to his head and his beard and then dividing the hair, burning a third of it in the middle of the city, striking a third with a sword, and scattering a third to the wind; also, he was told to bind a few hairs in his hems and eventually to throw a few into the midst of a fire and burn them (Ezekiel 5:1-4).
The same prophet was commanded to represent the state of the church by packing his belongings to take into exile and traveling to another place in the sight of the children of Israel. In a while he was to take out his belongings and leave in the evening through a hole dug through the wall, covering his face so that he could not see the ground. And this was to be a sign to the house of Israel. The prophet was also to say, “Behold, I am a sign for you: what I have done, [your leaders] will do” (Ezekiel 12:3-7, 11).
[6] The prophet Hosea was commanded to represent the state of the church by taking a whore as his wife. He did so, and she bore him three children, the first of whom he named Jezreel, the second No Mercy, and the third Not My People (Hosea 1:2-9).
Another time he was commanded to go love a woman who had a lover but was also committing adultery; he bought her for fifteen pieces of silver (Hosea 3:1-2).
[7] The prophet Ezekiel was commanded to represent the state of the church by taking a clay tablet, carving Jerusalem on it, laying siege to it, building a siege wall and a mound against it, putting an iron plate between himself and the city, and lying on his left side for three hundred ninety days and then on his right side [for forty days]. He was also told to take wheat, barley, lentils, millet, and spelt and make himself bread from them, which he was then to weigh and eat. He was also told to bake a cake of barley over human dung; and because he begged not to do this, he was commanded to bake it over cow dung instead (Ezekiel 4:1-15).
Further, prophets also represented other things-Zedekiah with the horns of iron that he made, for example (1 Kings 22:11). Then there was another prophet who was struck and wounded and who put ashes over his eyes (1 Kings 20:37-38).
[8] In general, prophets used a robe of coarse hair (Zechariah 13:4) to represent the Word in its outermost meaning, which is the literal meaning; so Elijah wore that kind of robe and had a leather belt around his waist (2 Kings 1:8). Much the same is true of John the Baptist, who had clothing of camels’ hair and a leather belt around his waist, and who ate locusts and wild honey (Matthew 3:4).
We can see from this that the prophets represented the state of the church and the Word. In fact, anyone who represents one represents the other as well because the church is from the Word, and its life and faith depend on its acceptance of the Word. So too, wherever prophets are mentioned in both Testaments it means the body of teaching the church draws from the Word, while the Lord as the supreme prophet means the church itself and the Word itself.
15. By His Suffering of the Cross the Lord Did Not Take Away Sins, but Bore Them
Some people in the church believe that by His suffering of the cross the Lord took away sins and made satisfaction to the Father, and so redeemed mankind.
Some believe, too, that He transferred to Himself the sins of people who have faith in Him, bore them, and cast them into the depths of the sea, that is, into hell.
They confirm these beliefs of theirs by John’s saying in regard to Jesus, “Behold! The Lamb of God who takes away the sins of the world!” (John 1:29) Also by this declaration in Isaiah:
...He has borne our diseases and carried our sorrows.... He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His wound we are healed.... Jehovah has laid on Him the iniquities of us all.
He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter.... ...He was cut off from the land of the living; for the transgression of My people they were stricken, that He might deliver the wicked to their tomb and the rich to their deaths....
...By the labor of His soul He shall see [and] be satisfied. By His knowledge He shall justify many, by His bearing their iniquities.... ...He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors. (Isaiah 53:1-12)
Both passages have as their subject the Lord’s temptations or trials and His suffering. His taking away sins and diseases and Jehovah’s laying on Him the iniquities of us all have the same meaning as His bearing our sorrows and iniquities.
[2] First, therefore, we must say what bearing our iniquities means, and then what it means to take them away.
To bear iniquities means nothing else than to endure severe temptations or trials, and to allow the Jews to treat Him as they treated the Word. He allowed them to treat Him in the same way because He embodied the Word. For the church which existed at that time among the Jews was completely destroyed, having been destroyed by their perverting everything in the Word, to the point that there was no truth left. Consequently neither did they acknowledge the Lord. This is what is meant and symbolized by everything having to do with the Lord’s suffering.
The prophets were treated similarly, because they represented the Lord in relation to the Word and so to the church, and the Lord was the prophet.
[3] That the Lord was the prophet can be seen from the following passages:
Jesus said to them, “A prophet is not without honor except in his own country and in his own house.” (Matthew 13:57, cf. Mark 6:4, Luke 4:24)
Jesus said:
...it is not right that a prophet perish outside of Jerusalem.” (Luke 13:33)
People called Jesus the prophet from Nazareth (Matthew 21:11, cf. John 7:40-41). Fear seized them all, and they praised God, saying that a great prophet had risen up among them (Luke 7:16). [And we are told] that a prophet would be raised up from among the people’s brethren, whose words the people were to obey (Deuteronomy 18:15-19).
[4] That the prophets were treated similarly is clear from the passages that follow now:
The prophet Isaiah was commanded to represent the state of the church by removing the sackcloth from his loins, taking his sandals off his feet, and going naked and barefoot for three years, as a sign and a wonder (Isaiah 20:2-3).
The prophet Jeremiah was commanded to represent the state of the church by purchasing a sash and putting it around his waist, by not drawing it through water, and by hiding it in a hole in a rock by the Euphrates, which after some days he found to be ruined (Jeremiah 13:1-7).
The same prophet also represented the state of the church by not taking himself a wife in the place where he was, by not entering the house of mourning, by not going off to lament, and by not going into the house of feasting (Jeremiah 16:2, 5, 8).
[5] The prophet Ezekiel was commanded to represent the state of the church by passing a barber’s razor over his head and beard; by then dividing the hair, burning a third in the midst of the city, striking a third with a sword, and scattering a third in the wind; by binding a small number of them in the edges of his garment; and by finally throwing them in the midst of a fire and burning them (Ezekiel 5:1-4).
The same prophet was commanded to represent the state of the church by making containers for departure, by departing to another place in the eyes of the children of Israel, by bringing out the containers by day and digging through a wall at evening and going out through it, and by covering his face so as not to see the ground, so that he was thus a sign to the house of Israel. And by the prophet’s saying, “Behold, I am a sign to you. As I have done, so shall it be done to them.” (Ezekiel 12:3-7, 11)
[6] The prophet Hosea was commanded to represent the state of the church by taking himself a harlot as a wife. He also did take one, and she bore him three children, one of whom he called Jezreel, the second Not-To-Be-Pitied, and the third Not-My-People. (Hosea 1:2-9)
The same prophet was commanded again to go and love a woman who was loved by a companion and who was an adulteress, whom he obtained for himself for fifteen pieces of silver (Hosea 3:1-2).
[7] The prophet Ezekiel was commanded to represent the state of the church by taking a brick and carving “Jerusalem” on it; by then laying siege to it, and putting a wall and mound against it; by setting an iron pan between himself and the city; by lying on his left side for three hundred and ninety days, and then on his right for forty days; by taking wheat, barley, lentils, millet and spelt and making of them bread for himself, which he then ate; and by drinking water by measure. Also by his being commanded to make for himself a barley cake mixed with a stool of human excrement. And because he prayed for it, he was commanded to make it with cow dung. (Ezekiel 4:1-15)
The prophets also represented other things besides, like Zedekiah and the horns of iron he made for himself (1 Kings 22:11). And another prophet by his being struck and wounded, and putting ash on his eyes (1 Kings 20:35, 37-38).
[8] The prophets in general represented the Word in its outermost sense, namely the sense of the letter, by a hair shirt (Zechariah 13:4). Elijah therefore wore such a shirt, and he was girded about the loins with a leather girdle (2 Kings 1:8). John the Baptist was clothed similarly, having a garment of camel hair and a leather girdle about his waist, and he ate locusts and wild honey (Matthew 3:4).
It is apparent from this that the prophets represented the state of the church and the Word. For whoever represents one, also represents the other, since the church is founded on the Word, and is a church in accordance with its reception of the Word in its life and faith.
Consequently wherever prophets in either Testament are mentioned, they symbolize the doctrine of the church drawn from the Word. Moreover, the Lord, as the greatest prophet, symbolizes the church itself and the Word itself.
15. IV. BY THE PASSION OF THE CROSS THE LORD DID NOT TAKE AWAY SINS, BUT BORE THEM.
There are some within the Church who believe that, by the passion of the cross, the Lord took away sins and made satisfaction to the Father, and thus redeemed mankind. Some also believe that He transferred to Himself the sins of those who have faith in Him, and that He bore them and cast them into the depth of the sea, that is, into hell. These beliefs they confirm in themselves by the words of John concerning Jesus:
Behold, the Lamb of God, who taketh away the sins of the world! John 1:29; and by the Lord's words in Isaiah:
He hath borne our griefs, and carried our sorrows. He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and with His wound (A.V. stripes) we are healed.
Jehovah hath laid on Him the iniquity of us all.
He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter.
He was cut off out of the land of the living: for the transgression of my people was He stricken.
And He made His grave with the wicked, and with the rich in His death.
He shall see of the travail of His soul, and shall be satisfied.
By His knowledge ... shall He justify many; for He shall bear their iniquities.
He hath poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors. Isaiah 53:4-12.
Both these passages relate to the temptations and passion of the Lord; and by His taking away sins and griefs, and by the iniquities of us all being laid upon Him, the same is meant as by bearing sorrows and iniquities.
[2] First, therefore, it shall be stated what is meant by bearing iniquities, and afterwards, what is meant by taking them away. By bearing iniquities nothing else is meant than enduring grievous temptations; also suffering the Jews to do with Him as they had done with the Word, and to treat Him in the same manner because He was the Word. For the Church, which was at that time with the Jews, was utterly devastated; and it was devastated in consequence of their having perverted all things of the Word to such an extent that there was no truth left; and for this reason they did not acknowledge the Lord. This is meant and signified by all the circumstances of the Lord's passion. The prophets were also treated in a similar manner, because they represented the Lord as to the Word, and thence as to the Church: and the Lord was Himself the Prophet.
[3] That the Lord was Himself the Prophet may appear from these passages:
Jesus said, A prophet is not without honour, save in his own country, and in his own house. Matthew 13:57; Mark 6:4; Luke 4:24.
Jesus said, It cannot be that a prophet perish out of Jerusalem. Luke 13:33.
They said of Jesus, This is He, the prophet of Nazareth. Matthew 21:11; John 7:40.
And there came a fear on all; and they glorified God, saying, that a great prophet was risen up among them. Luke 7:16.
That a prophet should be raised out of the midst of their brethren, whose words they should obey. Deuteronomy 18:15-19.
It is evident from what follows that the like was done with the prophets.
The prophet Isaiah was commanded to represent the state of the Church,
By loosing the sackcloth from off his loins, by putting off the shoe from his foot, and by going naked and barefoot three years, for a sign and a wonder. Isaiah 20:2-3.
[4] The prophet Jeremiah was commanded to represent the state of the Church,
By buying for himself a girdle, and putting it upon his loins; and he was commanded not to draw it through the water, but to hide it in the hole of a rock near the Euphrates. And after some days he found it rotten. Jeremiah 13:1-7.
The same prophet also represented the state of the Church,
By not taking to himself a wife in that place, nor entering the house of mourning, nor going to make lamentation, nor entering the house of feasting. Jeremiah 16:2, 5, 8.
[5] The prophet Ezekiel was commanded to represent the state of the Church,
By drawing a barber's razor upon his head, and upon his beard; and afterwards, by dividing the shorn hair, and burning a third part in the centre of the city, smiting a third part with a sword, and scattering a third part in the wind; and by binding a few of the hairs in his skirts and then casting them into the midst of the fire and burning them. Ezekiel 5:1-4.
The same prophet was commanded to represent the state of the Church,
By preparing stuff for removal, and removing into another place in the sight of the Children of Israel; by bringing out the stuff by day, and going forth in the evening through a hole dug in the wall, covering his face that he might not see the ground. That thus he should be a sign to the house of Israel, and should say, Lo, I am your sign; as I have done, so shall it be done unto you. Ezekiel 12:3-7, 11.
[6] The prophet Hosea was commanded to represent the state of the Church,
By taking to himself a harlot for a wife. Having done so she bare him three children, one of whom was named Jezreel; the second, She that hath not obtained mercy; and the third, Not my people. Hosea 1:2-9.
Again he was commanded
To go and love a woman beloved by her friend, yet a harlot; whom he bought for himself for fifteen pieces of silver. Hosea 3:1-2.
[7] The prophet Ezekiel was commanded to represent the state of the Church,
By taking a tile and carving upon it the city Jerusalem: then by laying siege to it and casting a trench and a mound against it; by putting an iron pan between himself and the city, and lying upon his left side three hundred and ninety days, and afterwards on his right side [forty days].
Then by taking wheat, barley, lentils, millet and fitches, and making bread for himself of them, which he should then eat by measure; and also by making for himself a cake of barley with human ordure. Because, however, be prayed that it might not be so, he was commanded to make it with cow's dung. Ezekiel 4:1-15.
Moreover, the prophets afforded other representations, as Zedekiah,
By the horns of iron which he made for himself. 1 Kings 22:11; And another prophet,
By being smitten and wounded, and by putting ashes on his eyes. 1 Kings 20:35, 38.
[8] In general, the prophets represented the Word in the ultimate sense, which is the sense of the Letter, by [wearing] a garment of hair. Zechariah 13:4.
Therefore Elijah
Was clothed with such a garment, and was girt about his loins with a leathern girdle. 2 Kings 1:8.
Likewise John the Baptist,
Who had his raiment of camel's hair, and a leathern girdle about his loins, and who ate locusts and wild honey. Matthew 3:4.
From these things it is evident that the prophets represented the state of the Church, and the Word; as he who represents the one, represents the other also, for the Church is from the Word, and is according to its reception of the Word in life and faith. Therefore also by the prophets, wherever they are mentioned in both Testaments, is signified the doctrine of the Church derived from the Word. By the Lord, however, as the greatest Prophet, is signified the Church itself, and the Word itself.
15. BY THE PASSION OF THE CROSS THE LORD DID NOT TAKE AWAY SINS, BUT BORE THEM.
Some persons within the church believe that by the passion of the cross the Lord took away sins, and made satisfaction to the Father, and so effected Redemption; and some, that He transferred to Himself, bore, and cast into the depths of the sea (that is, into hell), the sins of those who have faith in Him. They confirm themselves in these notions by the words of John concerning Jesus:
Behold the Lamb of God, that taketh away the sins of the world (John 1:29);
and by the Lord's words in Isaiah:
He hath borne our diseases, and carried our sorrows: He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him, and by His wound has health been given us. Jehovah hath made to fall on Him the iniquities of us all. He was oppressed [literaly, He hath endured exaction], and He was afflicted, yet opened not His mouth He is led as a lamb to the slaughter. He was cut off out of the land of the living for the transgression of My people, to whom the stroke was due, that He might deliver the wicked into their sepulcher, and the rich into their deaths; He shall see of the labor of His soul, and shall be satisfied. By His knowledge shall He justify many in that He hath borne their iniquities. He hath poured out His soul unto death, and He was numbered with the transgressors, and He bare the sins of many, and made intercession for the transgressors (Isaiah 53:4-12).
Both these passages speak of the Lord's temptations and passion; and by His taking away sins and diseases, and by the iniquities of all being made to fall on Him, is meant the like as by His bearing sorrows and iniquities.
[2] Therefore it shall first be stated what is meant by bearing iniquities, and afterwards what by taking them away. To bear iniquities means to endure grievous temptations; and also to suffer the Jews to treat Him as they had treated the Word, which they did because He was the Word. For the church as it then existed among the Jews was utterly devastated, and it was devastated by their having perverted all things of the Word, so that there was not any truth remaining; and therefore they did not acknowledge the Lord. This was meant and signified by all things of the Lord's passion. The prophets were treated in a similar way, because they represented the Lord in respect to the Word, and derivatively in respect to the church, and the Lord was the Prophet.
[3] That the Lord was the Prophet is evident from the following passages:
Jesus said, A prophet is not without honor, save in his own country, and in his own house (Matthew 13:57; Mark 6:4; Luke 4:24).
Jesus said, It cannot be that a prophet perish out of Jerusalem (Luke 13:33).
They said of Jesus, This is that prophet of Nazareth (Matthew 21:11; John 7:40).
Fear took hold on all; and they praised God, saying that a great prophet is risen up among us (Luke 7:16).
That a prophet should be raised up out of the midst of their brethren, whose words they shall obey (Deuteronomy 18:15-19).
That the prophets underwent similar treatment, is evident from the things which follow.
[4] In order that he might represent the state of the church, the prophet Isaiah was commanded
To loose the sackcloth from off his loins, and to put off the shoe from his foot, and to walk naked and barefoot three years, for a sign and a wonder (Isaiah 20:2-3).
In order that he might represent the state of the church, the prophet Jeremiah was commanded:
To buy for himself a girdle, and put it upon his loins, and not put it in water, and to hide it in a hole of the rock near the river Euphrates; and after many days he found it rotten (Jeremiah 13:1-7).
The same prophet represented the state of the church by
His not taking a wife in that place, nor entering into the house of mourning, neither going away to lament, nor entering into the house of feasting (Jeremiah 16:2, 5, 8).
[5] In order that he might represent the state of the church, the prophet Ezekiel was commanded
To cause a barber's razor to pass upon his head, and upon his beard, and afterwards to divide it, and to burn the third part of it in the midst of the city, to smite a third part with a sword, and to scatter a third part in the wind; and that he should bind a few hairs in his skirts, and at last cast them into the midst of the fire, and burn them (Ezekiel 5:1-4).
In order that he might represent the state of the church, the same prophet was commanded
To make vessels of wandering, and to wander to another place in the eyes of the sons of Israel, and to bring forth the vessels by day, and go forth in the evening through a hole dug in the wall, and cover his face so that he should not see the earth, and that so he should be for a wonder 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).
[6] In order that he might represent the state of the church, the prophet Hosea was commanded
To take to himself a harlot for a wife, and he took her, and she bare him three sons, one of whom he called "Jezreel;" the second, "That hath not obtained mercy;" and the third, "Not my people" (Hosea 1:2-9).
And again he was commanded
To go and love a woman beloved of her companion, and an adulteress, whom he also bought for fifteen pieces of silver (Hosea 3:1-2).
[7] In order that he might represent the state of the church, the prophet Ezekiel was commanded
To take a tile, and engrave upon it Jerusalem, and to lay siege to it, and build a rampart and a mount against it, and to put an iron pan between himself and the city, and to lie on his left side three hundred and ninety days, and afterwards, on his right side, forty days. Also to take wheat, barley, lentils, millet, and spelt, and make bread thereof, which he should then eat by measure. And also that he should make for himself a barley cake with the dung of man; and because he prayed that it might not be so, he was commanded to make it with cow's dung (Ezekiel 4:1-15).
The prophets represented other things besides; as, for instance, Zedekiah, by
The horns of iron that he made for himself (1 Kings 22:11).
And another prophet, by being
Smitten and wounded, and by putting ashes upon his eyes (1 Kings 20:35-38).
[8] In general, the prophets represented the Word in its ultimate sense, which is the sense of the letter, by a garment of hair (Zechariah 13:4); and therefore Elijah
Was clad in such a coat, and was girt about his loins with a leathern girdle (2 Kings 1:8);
and in like manner John the Baptist,
Who had his raiment of camel's hair, and a leathern girdle about his loins, and ate locust and wild honey (Matthew 3:4).
From these things it is evident that the prophets represented the state of the church, and also the Word; for he who represents the one represents the other, because the church is from the Word, and is according to the reception of it in life and faith. Therefore prophets, wherever mentioned in both Testaments, signify the doctrine of the church from the Word; and by the Lord, as the Grand Prophet, is signified the church itself, and the Word itself.
15. (IV.) QUOD DOMINUS PER PASSIONEM CRUCIS NON ABSTULERIT PECCATA, SED QUOD PORTAVERIT ILLA.
Sunt quidam intra ecclesiam, qui credunt quod Dominus per passionem crucis peccata abstulerit, ac satisfecerit Patri, et sic redemerit: quidam etiam, quod peccata illorum, qui fidem in Ipsum habent, in Se transtulerit, portaverit, ac in profundum maris, hoc est, in infernum, conjecerit. Confirmant illa apud se per Johannis verba de Jesu,
"Ecce Agnus Dei qui tollit peccata mundi" (Johannem 1:29);
Et per Domini verba apud Esaiam,
"Ille morbos nostros tulit, et dolores nostros portavit:... confossus ob praevaricationes nostras, contusus ob iniquitates nostras, castigatio pacis nostrae super Illo:... vulnere Ipsius sanitas data est nobis. ...Jehovah incurrere fecit in Ipsum iniquitates omnium nostrum. Exactionem sustinuit, atque afflictus est, non tamen aperuit os suum; sicut agnus ad mactationem ducitur... est e terra viventium ob praevaricationem populi mei, plagam illis; ut daret impios in sepulcro suo, et divites in mortibus suis;... ex labore animae suae videbit, saturabitur. Per scientiam suam justificabit... multos, eo quod iniquitates eorum Ipse portaverit.... Exinanivit ad mortem usque animam suam, et cum praevaricatoribus numeratus est, et peccatum multorum tulit, et pro praevaricatoribus intercessit" (53:1 ad fin. [NCBSP: 4-12]);
Haec et illa dicta sunt de tentationibus Domini et de passione Ipsius; ac per "tollere peccata et morbos," perque "incurrere facere in Ipsum iniquitates omnium," simile intelligitur quod per "portare dolores et iniquitates."
[2] Primum itaque dicetur quid intelligitur per "portare iniquitates," et postea quid per "tollere illas." Per "portare iniquitates" non aliud intelligitur quam graves tentationes sustinere, tum sufferre ut Judaei cum Ipso facerent quemadmodum fecerunt cum Verbo, et quod Ipsum similiter tractarent, quia Ipse fuit Verbum: fuit enim ecclesia, quae tunc erat apud Judaeos, prorsus devastata; et devastata erat per id, quod perverterint omnia Verbi, adeo ut non aliquod verum residuum esset; quare nec agnoverunt Dominum: hoc intellectum et significatum est per omnia passionis Domini. Similiter factum est cum prophetis, quia illi repraesentabant Dominum quoad Verbum et inde quoad ecclesiam, et Dominus fuit Ipse Propheta.
[3] Quod Dominus fuerit Ipse Propheta constare potest ex his locis:-
"Jesus dixit..., Non est propheta minus honoratus quam in patria sua, et in domo sua" (Matthaeum 13:57; Marcum 6:4; Lucam 4:24).
Jesus dixit, "Non conveniens est prophetam interire extra Hierosolymam" (Lucam 13:33).
Dixerunt de Jesu, "Ille propheta a Nazareth" (Matthaeum 21:11 1; Johannem 7:40-41).
"Cepit timor omnes, laudantes Deum, dicentes quod propheta magnus suscitatus sit inter" illos (Lucam 7:16).
Quod propheta "excitaretur e medio fratrum, cujus verbis obedirent" (Deuteronomium 18:15-19).
Quod simile factum sit cum prophetis, constat ex his quae nunc sequuntur. Mandatum est Esaiae prophetae, ut ecclesiae statum repraesentaret,
Per quod dissolveret saccum desuper lumbis suis, et calceum exueret desuper pede suo, ac iret nudus et discalceatus tres annos, in signum et prodigium (Esaiam 20:2-3).
[4] Mandatum est Jeremiae prophetae, ut repraesentaret statum ecclesiae,
Per quod emeret sibi cingulum, et poneret super lumbis suis, quod per aquam non duceret, et absconderet illud in foramine petrae juxta Euphratem; quod post dies invenit corruptum (Jeremiam 13:1-7).
Idem etiam propheta repraesentavit statum ecclesiae per id,
Quod non acciperet sibi uxorem in loco illo, nec intraret in domum luctus, neque abiret ad plangendum, nec intraret domum convivii (Jeremiam 16:2, 5, 8).
[5] Mandatum est Ezechieli prophetae, ut repraesentaret statum ecclesiae,
Per quod novaculam tonsorum traduceret super caput suum, et super barbam suam, et postea divideret illa, tertiam partem combureret in medio urbis, tertiam percuteret gladio, tertiam dispergeret in ventum, et parum ex illis alligaret in alis, tandem projiceret in medium ignis, et combureret (5:1-4).
Eidem prophetae mandatum est, 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, ac obtegeret facies ut non videret terram: et quod sic prodigium esset domui Israelis: et diceret propheta, "Ecce ego prodigium vestrum; quemadmodum feci, sic fiet illis" (12:3-7, 11).
[6] 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" (Hoscheam 1:2-9).
Ac iterum ei mandatum est,
Ut abiret et amaret mulierem amatam socio et adulteram, quam etiam sibi comparavit per quindecim argenti (Hoscheam 3:1-2 2).
[7] Mandatum est Ezechieli prophetae, ut repraesentaret statum ecclesiae,
Per quod sumeret laterem, et sculperet super eo Hierosolymam, et poneret obsidionem, et daret vallum et aggerem contra illam, poneret sartaginem ferri inter se et urbem, et cubaret super latere sinistro, et postea super dextro, trecentos et nonaginta dies (et dein dies quadraginta 3). Tum sumeret tritica, hordea, lentes, milium et zeas, et ex illis sibi faceret panem, quem tunc ederet, juxta mensuram. Et quoque quod faceret sibi placentam hordeorum cum stercore fimi hominis; et quia hoc deprecatus est, mandatum est ut faceret illam cum excrementis bovis (Ezechielem 4:1-15).
Praeter quod prophetae etiam alia repraesentarent; ut Zedkiah,
Per cornua ferri, quae sibi fecit (1 Regum 22:11).
Et alius propheta,
Per quod percuteretur et vulneraretur, ac cinerem super oculis mitteret (1 Regum 20:35, 37(, 38)).
[8] In genere repraesentabant prophetae Verbum in sensu ultimo, qui est sensus litterae, per "tunicam pili" (Sachariam 13:4): quare Elias
Tali tunica indutus fuit, ac cinctus cingulo coriaceo circum lumbos (2 Regum 1:8 4);
Similiter Johannes Baptista,
Qui habebat indumentum ex pilis cameli, et cingulum coriaceum circum lumbum suum, et comedit locustam et mel agreste (Matthaeum 3:4).
Ex his patet quod prophetae repraesentaverint statum ecclesiae et Verbum; qui enim unum, etiam alterum repraesentat, nam ecclesia est ex Verbo, et secundum receptionem ejus vita et fide: quare etiam per "prophetas," in utroque Testamento, ubi nominantur, significatur doctrina ecclesiae ex Verbo; per Dominum autem ut Maximum Prophetam, significatur ipsa ecclesia et ipsum Verbum.
Footnotes:
1. 11 pro "26"
2. 1-2 pro "2-3"
3. videDoctrina de Scriptura Sacra 16; Apocalypsis Explicata 805[b(iv)].
4. 8 pro "6"