SS51.⑴没有教义，就无法理解圣言。这是因为字义上的圣言完全由对应构成，以便属灵和属天事物可以同时或一起在字义里面，每个字都能成为它们的容器和支撑。这就是为何在有些地方，字义上的真理不是裸露的，而是被包裹，这时被称为真理的表象。许多真理也适合那些不将自己的思维提升到诸如眼睛所看到的那类事物之上的普通人来理解。也有一些经文看似矛盾，尽管当在自己的光中被观之时，圣言没有任何矛盾。此外，先知书的一些经文收集了一些人名和地名；从文字上看，这些名字对我们来说毫无意义，如前面（15节）所引用的那些经文中的名字。这就是圣言字义的性质，所以显而易见，没有教义，就无法理解圣言。
可举例说明这一点。经上说，耶和华后悔（出埃及记32:12，14；约拿书3:9；4:2）；又说耶和华不后悔（民数记23:19；撒母耳记上15:29）。没有教义，这些经文无法协调一致。经上说，耶和华在子孙身上，直到三四代，察罚父亲的罪孽（民数记14:18）；又说，不可因子杀父，也不可因父杀子，凡被杀的，都为本身的罪（申命记24:16）。通过教义来解释，这些经文并无冲突，而是和谐一致。
耶稣说：
你们祈求，就给你们；寻找，就寻见；叩门，就给你们开门；因为凡祈求的，就得着；寻找的，就寻见；叩门的，就给他开门。（马太福音7:7-8；21:21-22）
没有教义，人们可能以为人人都能得着他所求的东西；但从教义得出的信仰是：凡一个人不是从自己，而是从主所求的东西，都会被赐给；事实上，这也是主所说的：
你们若住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求，就给你们成就。（约翰福音15:7）
主说：
贫穷的有福了，因为神的国是他们的。（路加福音6:20）
没有教义，人们可能以为天堂属于穷人，不属于富人。然而，教义教导我们，这指的是灵里贫穷的人；因为主说：
灵里贫穷的人有福了，因为天国是他们的。（马太福音5:3）
主说：
你们不要论断人，免得你们被论断；因为你们怎样论断人，也必怎样被论断。（马太福音7:1-2；路加福音6:37）
没有教义，这句话可能被引用来证实这个观点：人们不可以说一个邪恶的行为是邪恶，或论断一个恶人是邪恶。然而，教义告诉我们，公正、公平地论断是可以的；因为主说：
总要按公平断定是非。（约翰福音7:24）
耶稣说：
你们不要受老师的称呼，因为只有一位是你们的老师，就是基督。也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父。也不要受大师的称呼，因为只有一位是你们的大师，就是基督。（马太福音23:8-10）
没有教义，这段经文的意思似乎是说，不可以称呼任何人为老师、父亲和大师。然而，从教义可知，如此行在属世意义上是可以的，但在属灵意义上是不可以的。
耶稣对祂的门徒说：
人子坐在祂荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。（马太福音19:28）
这些话可能使我们以为，主的门徒要施行审判；然而，恰恰相反，他们不能审判任何人。因此，教义必揭开这个秘密，因为它会解释，唯独全知并知晓所有人内心的主将要审判，并能够审判；祂的十二个门徒表示通过圣言从主所拥有的一切真理和良善方面的教会；从这个教义可以得出结论：这些真理将照着主在约翰福音（3:17-18；12:47-48）中所说的话来审判每个人。
没有教义的帮助，人若阅读圣言，就不会看到先知书中论到犹太民族和耶路撒冷的那些话的连贯性，即：教会将与这个民族同住，它的座位将永远在这城里面。如下列经文所说的：
耶和华必眷顾自己的羊群，就是犹大家，将他们变成荣耀的战马；房角石必从犹大而出，帐棚的钉子必从犹大而出，争战的弓也必从犹大而出。（撒迦利亚书10:3-4，6-7）
看哪，我要来，我要住在你中间。耶和华必使犹大成为祂的产业，必再拣选耶路撒冷。（撒迦利亚书2:10，12）
到那日，大山要滴新甜酒，小山要流奶子；犹大必存到永远，耶路撒冷必存到代代。（约珥书3:18-20）
看哪，日子将到，我要把人的种播种在以色列家和犹大家，我要与以色列家和犹大家立新约；所立的约乃是这样，我要将我的律法放在他们里面，写在他们心上，我要作他们的神，他们要作我的子民。（耶利米书31:27，31，33）
在那日子，必有十个人从诸族的语言中出来，拉住一个犹大人的衣襟，说，我们要与你们同去，因为我们听见神与你们同在。（撒迦利亚书8:23）
还有其它类似性质的经文（如以赛亚书44:21，24，26；49:22，23；65:9；66:20，22；耶利米书3:18；23:5；50:19，20；那鸿书1:15；玛拉基书3:4）。这些经文论述的主题是主的降临和那时将要发生的事。
但在其它许多地方所说的话正好相反，我只从中引用以下经文：
我要向他们掩面，看他们的结局如何，他们本是极乖僻的一代，心中无忠信的儿子。我说，我必将他们扔到最远的角落，使人不再纪念他们，因为他们是毫无计谋，里面没有聪明的民族。他们的葡萄树是所多玛的葡萄树，蛾摩拉的田地出的；他们的葡萄是毒葡萄；全挂都是苦的。他们的酒是龙的毒液，是毒蛇的残忍毒液。这不都是贮藏在我这里，封锁在我府库中吗？复仇报应属于我。（申命记32:20-35）
这些话都是指着这个民族说的，别处也有类似的话（如以赛亚书3:1-2，8；5:3，6；申命记9:5-6；马太福音12:39；23:27-28；约翰福音8:44；以及耶利米书和以西结书的各处）。然而，从教义来看，这些看似矛盾的经文却是一致的，因为教义告诉我们，在圣言中，“以色列”和“犹大”不是指以色列和犹大，而是指两层意义上的教会：在一层意义上，教会是荒废的；在另一层意义上，教会要被主重新建立。圣言里面还有其它类似的话，从中明显看出，没有教义，就无法理解圣言。
51. 1. The Word is not understandable without a body of teaching. This is because in its literal meaning the Word is entirely made up of correspondences, to allow spiritual and heavenly matters to be gathered within it in such a way that each word can be their container and support. That is why in many passages the literal meaning is not made up of bare truths but of clothed truths, which we may call semblances of truth. Many of them are adapted to the comprehension of ordinary people who do not raise their thoughts above what they can see with their eyes. There are other passages where there seem to be contradictions, though there are no contradictions in the Word when it is seen in its own light. Then too, there are places in the prophets where we find collections of personal names and place-names that make no sense to us - see the examples in 15 above.
Since that is what the literal meaning of the Word is like, it stands to reason that it cannot be understood without a body of teaching.
[2] Some examples may serve to illustrate this. It says that Jehovah repents (Exodus 32:12, 14; Jonah 3:9; 4:2). It also says that Jehovah does not repent (Numbers 23:19; 1 Samuel 15:29). Without a body of teaching, these statements do not agree.
It says that Jehovah visits the iniquities of the parents on the children to the third and fourth generation (Numbers 14:18), and it says that parents will not be put to death for their children and children will not be put to death for their parents, but each will die in his or her own sin (Deuteronomy 24:16). Seen in the light of a body of teaching, these statements do not disagree but agree.
[3] Jesus said,
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Everyone who asks receives, those who seek find, and to those who knock it will be opened. (Matthew 7:7-8; 21:21-22)
In the absence of a body of teaching, people would believe that everyone’s request is granted, but a body of teaching yields the belief that we are given whatever we ask if we ask it not on our own behalf but on the Lord’s. That is in fact what the Lord tells us:
If you abide in me and my words abide in you, you will ask for whatever you want and it will be done for you. (John 15:7)
[4] The Lord says “Blessed are the poor, because theirs is the kingdom of God” (Luke 6:20). Without a body of teaching, we might think that heaven belongs to the poor and not to the rich. A body of teaching instructs us, though, that this means those who are poor in spirit, for the Lord said,
Blessed are the poor in spirit, because theirs is the kingdom of the heavens. (Matthew 5:3)
[5] The Lord says,
Do not judge, or you will be judged; with the same judgment you pass [on others] you yourself will be judged. (Matthew 7:1-2; Luke 6:37)
In the absence of a body of teaching, this could be used to support the assertion that we should not say that an evil act is evil or judge that an evil person is evil. A body of teaching, though, tells us that it is permissible to pass judgment if we do so in an upright, righteous way. In fact, the Lord says,
Judge with righteous judgment. (John 7:24)
[6] Jesus says,
Do not be called teacher, because one is your Teacher: Christ. You should not call anyone on earth your father, because you have one Father, and he is in the heavens. You should not be called masters, because one is your Master: Christ. (Matthew 23:8-10)
In the absence of a body of teaching, it would turn out that it was wrong to call anyone a teacher or a father or a master; but from a body of teaching we come to know that this is permissible in an earthly sense but not in a spiritual sense.
[7] Jesus said to the disciples,
When the Son of Humanity sits on the throne of his glory, you will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)
These words could lead us to believe that the Lord’s disciples will be passing judgment, when quite the contrary, they cannot judge anyone. So a body of teaching unveils this mystery by explaining that only the Lord, who is omniscient and knows the hearts of all, will judge and can judge, and that his twelve disciples mean the church in the sense of all the true and good principles that it has received from the Lord through the Word. A body of teaching leads us to the conclusion that these principles will judge everyone, which follows from what the Lord says in John 3:17-18; 12:47-48.
[8] People who read the Word without the aid of a body of teaching do not know how to make sense out of what it says in the prophets about the Jewish nation and Jerusalem, namely, that the church will abide in that nation and that its seat will be in that city forever. Take the following statements, for example.
Jehovah will visit his flock, the house of Judah, and transform them into a glorious war horse; from Judah will come the cornerstone, from Judah the tent peg, from Judah the battle bow. (Zechariah 10:3-4)
Behold, I am coming to dwell in your midst. Jehovah will make Judah his inheritance and will again choose Jerusalem. (Zechariah 2:10-12)
On that day it will happen that the mountains will drip with new wine and the hills will flow with milk; and Judah will abide forever, and Jerusalem from generation to generation. (Joel 3:18, 20)
Behold, the days are coming in which I will sow the house of Israel and the house of Judah with the seed of humankind, and in which I will make a new covenant with the house of Israel and with the house of Judah. This will be the covenant: I will put my law in their midst and I will write it on their heart, and I will become their God and they will become my people. (Jeremiah 31:27, 31, 33)
On that day ten men from every language of the nations will take hold of the hem of a man of Judah and say, “We will go with you, because we have heard that God is with you.” (Zechariah 8:23)
There are other passages of the same nature, such as Isaiah 44:24, 26; 49:22-23; 65:18; 66:20, 22; Jeremiah 3:18; 23:5; 50:19-20; Nahum 1:15; Malachi 3:4. In these passages the subject is the Lord’s Coming and what will happen at that time.
[9] However, it says something very different in any number of other passages, of which I will cite only the following:
I will hide my face from them. I will see what their posterity is, for they are a perverse generation, children in whom there is no faithfulness. I have said, “I will cast them into the most remote corners, I will make them cease from human memory, ” for they are a nation devoid of counsel, and they have no understanding. Their vine is from the vine of Sodom and the fields of Gomorrah. Their grapes are grapes of gall; their clusters are bitter. Their wine is the venom of dragons and the cruel gall of poisonous snakes. All this is hidden with me, locked away in my treasuries. Vengeance and retribution belong to me. (Deuteronomy 32:20-35)
These words were spoken about that nation, and there are similar statements elsewhere, as in Isaiah 3:1-2, 8; 5:3-6; Deuteronomy 9:5-6; Matthew 12:39; 23:27-28; John 8:44; and all through Jeremiah and Ezekiel. All the same, these statements that seem to contradict each other turn out to be in agreement in the light of a body of teaching, which tells us that Israel and Judah in the Word do not mean Israel and Judah but the church in each of two senses - one in which it lies in ruins and the other in which it is to be restored by the Lord. There are other contrasts like this in the Word that enable us to see that the Word cannot be understood apart from a body of teaching.
51. 1. The Word is not understood apart from doctrine. That is because the Word in its literal sense consists of nothing but correspondent forms, in order for spiritual and celestial concepts to be present in it at the same time, and for each word to be a containing vessel and buttress of those concepts. In some places in the literal sense, therefore, we find not naked truths, but truths clothed, which we call appearances of truth. Many of these truths, too, are accommodated to the comprehension of simple folk, who do not elevate their thoughts above the kinds of things they see before their eyes. And some of them seem to involve contradictions, even though there is no contradiction in the Word when seen in its true light.
Moreover, in some places in the Prophets, we find also collections of place names and the names of people from which it is impossible to elicit any meaning, as from those passages presented in no. 15 above.
Since that is the nature of the Word in its literal sense, it can be seen therefore that it cannot be understood apart from doctrine.
[2] But let instances serve to illustrate this:
We are told that Jehovah repents (Exodus 32:12, 14, Jonah 3:9, 4:2). We are also told that Jehovah does not repent (Numbers 23:19, 1 Samuel 15:29). Without doctrine these declarations are not brought into accord.
We are told that Jehovah visits the iniquity of the fathers upon the children to the third and fourth generation (Numbers 14:18). And we are told that the father shall not die for the son, nor the son for the father, but everyone for his own sin (Deuteronomy 24:16). In the light of doctrine these declarations do not conflict, but are in harmony.
[3] Jesus says,
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Everyone...who asks receives, and he who seeks finds, and to him who knocks it will be opened. (Matthew 7:7-8, cf. 21:21-22)
Without doctrine one might believe that everyone receives what he asks for. But doctrine teaches us to believe that a person is given whatever he asks for, not on his own, but in response to the Lord. For this, too, the Lord teaches:
If you abide in Me, and My words abide in you, you will ask what you will, and it shall be done for you. (John 15:7)
[4] The Lord says,
Blessed are the poor, for (theirs) is the kingdom of God. (Luke 6:20)
Without doctrine one could think that heaven is for the poor and not for the rich. But doctrine teaches us that the poor in spirit are meant, for the Lord says,
Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matthew 5:3)
[5] The Lord says,
Judge not, that you be not judged. ...with what judgment you judge, you will be judged. (Matthew 7:1-2, cf. Luke 6:37)
Without doctrine this injunction could be used to assert that one must not say of evil that it is evil, thus that one must not judge an evil person to be evil. But in the light of doctrine one is permitted to judge, only to do so justly. For the Lord says, “judge with righteous judgment” (John 7:24).
[6] Jesus says,
...do not be called teacher; for one is your teacher, the Christ.... Do not call anyone on earth your father; for one...in heaven is your Father. And do not be called masters; for one is your master, the Christ. (Matthew 23:8-10)
Without doctrine it would not be lawful to call anyone teacher, father, or master. But we know from doctrine that it is lawful in a natural sense, but not in a spiritual sense.
[7] Jesus said to His disciples,
...when the Son of man sits on the throne of His glory, you...will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)
One could conclude from these words that the Lord’s disciples will also sit in judgment, when in fact they can judge no one. Doctrine, therefore, must reveal this mystery by showing that the Lord alone, who is omniscient and knows the hearts of all, will judge, and that His twelve disciples mean the church in respect to all the truths and goods it has from the Lord through the Word. Doctrine concludes from this that those truths and goods will judge everyone, in accordance with the Lord’s words in John 3:17-18, 12:47-48.
[8] Someone who reads the Word apart from doctrine does not know how the declarations made in the Prophets regarding the Jewish nation and Jerusalem hang together, that the church in that nation and its seat in that city will remain to eternity, as in the following places:
...Jehovah...will visit His flock, the house of Judah, and will make them as His glorious horse in battle. From him comes the cornerstone, from him the tent peg, and from him the bow of war.... (Zechariah 10:3-4, 6-7)
...behold, I am coming to dwell in your midst.... And Jehovah will make Judah His inheritance..., and will again choose Jerusalem. (Zechariah 2:10-12)
It will come to pass in that day that the mountains shall drip with new wine, and the hills flow with milk.... But Judah shall abide forever, and Jerusalem from generation to generation. (Joel 3:18-20)
Behold, the days are coming..., that I will sow the house of Israel and the house of Judah with the seed of man..., when I will make a new covenant with the house of Israel and with the house of Judah.... And this is the covenant that I will make...: I will put My law among them, and write it on their hearts; and I will be their God, and they shall be My people. (Jeremiah 31:27, 31, 33)
In that day ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.” (Zechariah 8:22-23)
And so on elsewhere, as in Isaiah 44:24, 26, 49:22-23, 65:9, 66:20, 22; Jeremiah 3:18, 23:5, 50:19-20; Nahum 1:15; Malachi 3:4. The subject in these places is the Lord’s advent, and the church’s then remaining to eternity.
[9] The opposite, however, is said in a number of other places, of which we will cite only the following: I will hide My face from them, I will see what their posterity will be, for they are a perverse generation, children in whom is no faith.... I would have said, “I will cast them into the farthest corners, I will make the memory of them to cease from among men.” ....For they are a nation void of counsel, nor is there any understanding in them.... ...their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the venom of dragons, and the cruel poison of asps. Is this not laid up in store with Me, sealed up among My treasures? Vengeance is Mine, and retribution. (Deuteronomy 32:20-35)
This is said of that same nation. And the like elsewhere, as in Isaiah 3:1-2, 8, 5:3-6; Deuteronomy 9:5-6; Matthew 12:39, 23:27-28; John 8:44. And everywhere in Jeremiah and Ezekiel.
But these declarations that appear contradictory will be seen to be in harmony in the light of doctrine, which teaches that Israel and Judah in the Word do not mean Israel and Judah, but the church in both senses — in one sense that it has been destroyed, and in the other that the Lord is going to establish it.
Other passages like these occur in the Word, which make clearly apparent that the Word is not understood apart from doctrine.
51. 1. WITHOUT DOCTRINE, THE WORD IS UNINTELLIGIBLE.
This is because the Word in the sense of the Letter consists of pure correspondences, so designed that spiritual and celestial things may be simultaneously in it, and that every word of it may contain them and serve as their basis. For this reason in some places in the sense of the Letter truths are not unveiled but veiled, and being so, they are called appearances of truth. There are many truths accommodated to the perception of simple people, whose thoughts do not rise above what they see with their eyes. There are, moreover, some things which appear like contradictions, whereas there is not a single contradiction in the Word, when it is regarded in its own light. In some parts of the Prophets also there are names of places and persons recorded from which no meaning can be gathered, as in the passages quoted above in No. 15. Since then this is the nature of the Word in the sense of the Letter, it may be evident that without doctrine it cannot be understood.
[2] Some examples may make this clear. It is said that Jehovah repents. Exodus 32:12, 14; Jonah 3:9, 4:2. It is also said that Jehovah does not repent. Numbers 23:19; 1 Samuel 15:29. These passages cannot be reconciled without doctrine.
It is said that Jehovah visits the iniquity of the fathers upon the children unto the third and fourth generation. Numbers 14:18; and it is said that a father shall not die for a son, neither a son for a father, but every one shall die in his own sin. Deuteronomy 24:16.
In the light of doctrine these passages are not contradictory, but are in perfect agreement.
[3] Jesus says:
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for everyone that asketh shall receive, and he that seeketh shall find, and to him that knocketh it shall be opened. Matthew 7:7-8; 21:21-22.
Without doctrine it might be believed that everyone will receive what he asks; but from doctrine it is believed that what is given is whatever a man asks not of himself but from the Lord; for this also the Lord teaches:
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. John 15:7.
[4] The Lord says:
Blessed are the poor, for theirs is the kingdom of God. Luke 6:20.
Without doctrine it might be supposed that heaven is for the poor, and not for the rich; but doctrine teaches that the poor in spirit are meant, for the Lord says:
Blessed are the poor in spirit: for theirs is the kingdom of heaven. Matthew 5:3.
[5] The Lord says:
Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged. Matthew 7:1-2; Luke 6:37.
Without doctrine this might be quoted to prove that it ought not to be said of evil that it is evil, thus that judgment must not be passed that a wicked man is wicked; whereas according to doctrine one may pass judgment, provided it is just, for the Lord says: Judge righteous judgment. John 7:24.
[6] Jesus says:
Be not ye called teacher (A.V. Rabbi): for one is your teacher (A.V. Master), even Christ. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ. Matthew 23:8-10.
Without doctrine it might appear that we may not call anyone teacher, father, or master; but from doctrine it is known that we may do so in the natural sense, but not in the spiritual.
[7] Jesus said to the disciples:
When the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matthew 19:28.
From these words it might be concluded that the disciples were also to judge, whereas they cannot judge anyone. Doctrine therefore will explain this mystery (arcanum) by teaching that the Lord alone, who is omniscient and who knows the hearts of all, will judge and can judge; and that by His twelve disciples is meant the Church as to all the truths and goods which it possesses from the Lord by means of the Word; therefore doctrine concludes that it is these which will judge everyone, according to the Lord's words in John 3:17-18, 12:47-48.
[8] He who reads the Word without doctrine does not know how those things are consistent which are said in the Prophets concerning the Jewish nation and concerning Jerusalem. It is said that the Church is to remain with that nation, with its seat in that city, for ever; as in the following passages;
Jehovah will visit His flock, the house of Judah, and shall make them as His goodly horse in the battle. Out of Him came forth the corner [stone], out of Him the nail, and out of Him the battle-bow. Zechariah 10:3-4, 6-7.
Lo, I come, that I may dwell in the midst of thee. And Jehovah shall inherit Judah ... and shall choose Jerusalem again. Zechariah 2:10, 12.
It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk ... But Judah shall dwell for ever, and Jerusalem from generation to generation. Joel 3:18, 20.
Behold, the days come ... that I will sow the house of Israel and the house of Judah with the seed of man. That I will make a new covenant with the house of Israel and with the house of Judah... And this shall be the covenant... I will put my law in their inward parts and write it in their heart; and will be their God, and they shall be my people. Jeremiah 31:27, 31, 33.
In that day ... ten men, out of all the languages of the nations, shall take hold of the skirt of a man that is a Jew, saying, We will go with you; for we have heard that God is with you. Zechariah 8:23.
So also elsewhere, as in Isaiah 44:24, 26; 49:22-23; 65:9; 66:20, 22; Jeremiah 3:18; 23:5; 1, 19-20; Nahum 1:15; Malachi 3:4.
These passages treat of the Coming of the Lord, and what would then come to pass.
[9] But the contrary is said in many other places of which this passage only will be quoted:
I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. I said, I would scatter them into the uttermost corners, I would make the remembrance of them to cease from among men: For they are a nation void of counsel, neither is there any understanding in them... Their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps.
Is not this laid up in store with me, sealed up among my treasures? To me belongeth vengeance and recompence. Deuteronomy 32:20-35.
Such are the things said of that nation; and similar things are said elsewhere; as in Isaiah 3:1-2, 8; 5:3, 6; Deuteronomy 9:5-6; Matthew 12:39; Matthew 23:27-28; John 8:44; and in Jeremiah and Ezekiel throughout.
These passages however, which seem to be contradictory, will appear to be in perfect accord from doctrine. For doctrine teaches that by Israel and by Judah in the Word are not meant Israel and Judah but the Church in two senses; in one sense, that it is devastated, and in another, that it is to be established by the Lord. There are other passages in the Word similar to these, and from them it is clearly manifest that the Word without doctrine is unintelligible.
51. i. The Word cannot be understood without doctrine. This is because the Word in the sense of the letter consists exclusively of correspondences, to the end that things spiritual and celestial may be simultaneous or together therein, and that every word may be their container and support. For this reason, in some places in the sense of the letter the truths are not naked, but clothed, and are then called appearances of truth. Many truths also are accommodated to the capacity of simple folk, who do not uplift their thoughts above such things as they see before their eyes. There are also some things that appear like contradictions, although the Word when viewed in its own light contains no contradiction. And again in certain passages in the Prophets, names of persons and places are gathered together from which, in the letter, no sense can be elicited, as in those passages adduced above (n. 15). Such being the Word in the sense of the letter, it is evident that it cannot be understood without doctrine.
[2] But to illustrate this by examples. It is said,
That Jehovah repents (Exodus 32: 12, 14; Jonah 3:9; 4:2);
And also
That Jehovah does not repent (Numbers 23:19; 1 Samuel 15:29).
Without doctrine these passages cannot be reconciled. It is said
That Jehovah visits the iniquity of the fathers upon the sons to the third and fourth generation (Numbers 14:18);
And it is also said that
The father shall not die for the son, nor the son for the father, but everyone for his own sin (Deuteronomy 24:16).
Interpreted by doctrine these passages are not discordant, but are in agreement.
[3] Jesus says,
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for everyone that asketh shall receive, and he that seeketh shall find, and to him that knocketh it shall be opened (Matthew 7:7-8; 21:21-22).
Without doctrine it might be believed that everyone will receive what he asks for; but from doctrine it is believed that whatever a man asks not from himself but from the Lord is given; for this also is what the Lord says,
If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (John 15:7).
[4] The Lord says,
Blessed are the poor, for theirs is the kingdom of God (Luke 6:20).
Without doctrine it may be thought that heaven is for the poor and not for the rich, but doctrine teaches that the poor in spirit are meant, for the Lord says,
Blessed are the poor in spirit; for theirs is the kingdom of heaven (Matthew 5:3).
[5] The Lord says,
Judge not, that ye be not judged; for with what judgment ye judge ye shall be judged (Matthew 7:1-2; Luke 6:37).
Without doctrine this might be cited to confirm the notion that it is not to be said of what is evil that it is evil, thus that an evil person is not to be judged to be evil; yet according to doctrine it is lawful to judge, but justly; for the Lord says,
Judge righteous judgment (John 7:24).
[6] Jesus says,
Be not ye called Teacher, for One is your Teacher, even the Christ. And call no man your father on the earth; for One is your Father in the heavens. Neither be ye called masters; for One is your Master, the Christ (Matthew 23:8-10).
Without doctrine it would seem that it is not lawful to call any person teacher, father, or master; but from doctrine it is known that in the natural sense it is lawful to do this, but not in the spiritual sense.
[7] Jesus said to His disciples,
When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).
From these words it may be inferred that the Lord's disciples will sit in judgment, when yet they can judge no one. Doctrine therefore must reveal this secret by explaining that the Lord alone, who is omniscient and knows the hearts of all, will sit in judgment, and is able to judge; and that His twelve disciples mean the church as to all the truths and goods it possesses from the Lord through the Word; from which doctrine concludes that these truths will judge everyone, according to the Lord's words in John 3:17-18; 12:47-48.
[8] He who reads the Word without doctrine does not see the consistency of what is said in the prophets about the Jewish nation and Jerusalem - that the church with that nation, and its seat in that city, will remain to eternity; as in the following passages:
Jehovah will visit his flock the house of Judah, and will make them as a horse of glory in war; from him shall come forth the corner stone, from him the nail, and from him the bow of war (Zechariah 10: 3-4,6-7).
Behold I come, that I may dwell in the midst of thee. And Jehovah shall make Judah an inheritance, and shall again choose Jerusalem (Zechariah 2: 10, 12).
It shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and Judah shall be to eternity, and Jerusalem from generation to generation (Joel 3:18-20).
Behold, the days come in which I will sow the house of Israel and the house of Judah with the seed of man, and in which I will make a new covenant with the house of Israel, and with the house of Judah; and this shall be the covenant, I will put My law in their inward parts, and will write it upon their heart and I will be their God, and they shall be My people (Jeremiah 31: 27, 3 31:31, 33).
In that day ten men shall take hold, out of all the languages of the nations, of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you (Zechariah 8:23).
So in other places, as Isaiah 44: 21, 24, 26; 49:22, 23; 65:9; 66:20, 22; Jeremiah 3:18; 23:5; 50:19, 20; Nahum 1:15; Conjugial Love 3:4.
In these passages the Lord's advent is treated of, and that this [establishment of the Jews] will then come to pass.
[9] But the contrary is declared in many other places, of which this passage only shall be adduced:
I will hide My face from them, I will see what their latter end shall be, for they are a generation of perversions, sons in whom is no faithfulness. I said, I will cast them into outermost corners, I will make the remembrance of them to cease from man, for they are a nation void of counsel, neither is there understanding in them; their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall; their clusters are of bitternesses; their wine is the poison of dragons, and the cruel venom of asps. Is not this hidden with Me, sealed up among My treasures? To Me belongeth vengeance and retribution (Deuteronomy 32:20-35).
It is of that same nation that these things are said. And things of the same purport are said elsewhere,
As in Isaiah 3:1-2, 8; 5:3, 6; Deuteronomy 9:5-6; Matthew 12:39; 23:27-28; John 8:44; and in Jeremiah and Ezekiel throughout.
These passages which seem contradictory will however from doctrine be seen to accord, for this teaches that in the Word "Israel" and "Judah" do not mean Israel and Judah, but the church in both senses, in one that it is devastated, in the other that it is to be set up anew by the Lord.
Other things like these exist in the Word, from which it plainly appears that the Word cannot be understood without doctrine.
51. (i.) Quod Verbum absque Doctrina non intelligatur, est, quia Verbum in sensu litterae ex meris correspondentiis consistit, ob finem ut spiritualia et caelestia inibi simul sint, ac unaquaevis vox illorum continens et fulcrum sit; idcirco in sensu litterae in quibusdam locis sunt non nuda vera, sed vestita, quae vocantur apparentiae veri; et sunt plura accommodata captui simplicium, qui cogitationes non supra talia quae vident ante oculos, elevant; et aliqua quae apparent sicut contradictiones, cum tamen in Verbo in sua luce spectato nulla contradictio est: et quoque in quibusdam locis apud Prophetas, sunt nomina locorum et personarum collata, ex quibus non aliquis sensus potest elici, ut ex illis supra (15) 1allatis. Cum itaque Verbum in sensu litterae tale est, constare potest quod non possit absque doctrina intelligi. Sed exempla hoc illustrent. Dicitur,
Quod Jehovam paeniteat (Exodus 32:12, 14, Jonas 3:9; 4:2);
Dicitur etiam,
Quod Jehovam non paeniteat (Numeri 23:19, 1 Samuelis 15:29):
Haec absque doctrina non conformantur. Dicitur
Quod Jehovah visitet iniquitatem patrum super filios ad tertiam et quartam generationem (Numeri 14:18);
Ac dicitur
Quod non morietur pater propter filium, nec filius propter patrem, sed quisque in peccato suo (Deuteronomius 24:16):
Haec non discordant, sed concordant per doctrinam. Dicit Jesus,
"Petite et dabitur vobis, quaerite et invenietis, pulsate et aperietur vobis; quisquis petit, accipiet, et (qui) quaerit inveniet, et pulsanti aperietur" (Matthaeus 7:7-8; 21:21-22):
Absque doctrina crederetur, quod quisque accepturus sit quod petit; sed ex doctrina creditur, quod quicquid homo petit non ex se, sed ex Domino, hoc detur: hoc enim Dominus etiam docet,
"Si manseritis in Me, et verba mea in vobis manserint, quicquid volueritis, petetis, 2fiet vobis" (Johannes 15:7). 3
Dicit Dominus,
"Beati pauperes, quoniam illorum 4est regnum Dei" (Lucas 6:20);
Absque doctrina cogitari potest, quod pauperibus sit caelum, et non divitibus; sed doctrina docet, quod pauperes spiritu intelligantur; nam dicit Dominus,
"Beati pauperes spiritu, quia eorum est regnum caelorum" (Matthaeus 5:13). 5
Dicit Dominus,
"Ne judicate, ne judicemini; ... cum quo judicio judicatis, judicabimini" (Matthaeus 7:1-2, Lucas 6:37):
Hoc absque doctrina potest adduci ad confirmandum quod non dicendum sit de malo quod sit malum, ita non judicandum quod malus sit malus; sed ex doctrina licet judicare, at juste; dicit enim Dominus,
"Justum judicium judicate" (Johannes 7:24).
Jesus dicit,
"Nolite vocari doctor, quia unus est Doctor vester, Christus, ...; nec vocetis patrem vestrum in terra, unus namque est Pater vester... in caelis. Nec vocemini magistri, unus enim est vester Magister, Christus" (Matthaeus 23:8-10);
Absque doctrina foret, quod non liceat vocare aliquem doctorem, patrem, et magistrum; sed ex doctrina scitur, quod liceat in naturali sensu, at non in spirituali. Jesus dixit ad discipulos,
"Quando sedebit Filius hominis super throno gloriae suae, sedebitis etiam vos super duodecim thronis judicantes duodecim tribus Israelis" (Matthaeus 19:28):
Ex his verbis concludi potest quod etiam discipuli Domini judicaturi sint, cum tamen neminem judicare possunt; doctrina itaque revelabit hoc arcanum per hoc, quod solus Dominus, qui est omniscius et novit omnium corda, judicaturus sit, et judicare possit; et quod per "duodecim discipulos" Ipsius, intelligatur ecclesia quoad omnia vera et bona, quae ei sunt a Domino per Verbum: ex quo doctrina concludit, quod illa judicatura sint unumquemvis; secundum Domini verba apud Johannem (3:17-18; 12:47-48). Qui absque doctrina legit Verbum, non scit quomodo cohaerent illa, quae de gente Judaica et de Hierosolyma apud Prophetas dicuntur; quod ecclesia apud illam gentem, et sedes ejus in illa urbe, in aeternum mansura sit; ut in sequentibus:-
"Visitabit Jehovah gregem suum, domum Jehudae, et ponet illos sicut gloriae... in bello; ex illo angularis, ex illo clavus; et ex illo arcus belli" (Sacharias 10:3-4, 6-7).
"Ecce Ego venio, ut habitem in medio tui; et Jehovah hereditatem... faciet Jehudam, ... et eliget rursus Hierosolymam" (Sacharias 2:14-16 [NCBSP: 10-12]).
"Fiet in die illa, montes stillabunt mustum, et colles fluent lacte; ... et Jehudah in aeternum erit, et Hierosolyma in generationem et generationem" (Joel 3:18-20). 6
"Ecce dies venientes, ... quibus seminabo domum Israelis et domum Jehudae semine hominis...; ... et quibus pangam tum domo Israelis et cum domo Jehudae foedus novum... Et hoc foedus; ... dabo legem meam in medio eorum, et super cor eorum scribam illam, et ero illis in Deum, et illi erunt Mihi in populum" (Jeremias 31:27, 31, 33).
"In die illo apprehendent decem viri ex omnibus linguis gentium, alam viri Judaei, dicentes, Ibimus vobiscum, quia audivimus Deum vobiscum" (Sacharias 8:22-23).
Similiter alibi (Esaias 44:24, 26; 49:22-23; 65:9; 66:20, 22, Jeremias 3:18; 23:5; 50:19-20, Nahum 2:1; 1:15, Malachias 3:4).
In quibus locis agitur de adventu Domini, et quod hoc tunc futurum sit. Contrarium autem in pluribus aliis locis dicitur, ex quibus hic modo adducetur,
"Occultabo facies meas ab illis; videbo quid posteritas illorum, generatio enim perversionum illi, filii in quibus fidelitas non Dixerim, in extremos angulos ejiciam illos, cessare faciam ab homine memoriam illorum; ... nam gens deperdita consiliis 7illi, nec in illis intelligentia... De vite Sodomae vitis eorum et de agris Gomorrhae; uvae ejus uvae fellis; botri amaritudinum illis; venenum draconum vinum illorum, et fel aspidum crudele. Nonne 8illud absconditum apud Me, obsignatum in thesauris meis? Mihi vindicta et retributio" (Deuteronomius 32:20-35):
Haec de illa gente dicta sunt. Et similia alibi
(Ut Esaias 3:1-2, 8; 5:3-6, Deuteronomius 9:5-6, Matthaeus 12:39; 23:27-28, Johannes 8:44: et ubivis apud Jeremiam et Ezechielem).
Sed haec, quae apparent contrariantia, patebunt ut concordantia ex doctrina, quae docet quod per "Israelem" et per "Jehudam" in Verbo non intelligantur Israel et Jehudah, sed ecclesia in utroque sensu; in uno quod devastata sit, in altero quod a Domino instauranda. His similia sunt alia in Verbo; ex quibus manifeste patet, quod Verbum absque doctrina non intelligatur.
Footnotes:
1. 15 pro "5"
2. petetis pro "petitis" (vide Arcana Coelestia 9310).
3. 15 pro "7."
4. "illorum:"- sic editio princeps. Forte est legendum vestrum, quod textum Graecum rectius interpretaretur.
5. 3 pro "5"
6. B. A. habet Joel 3:18-20 pro "4:18-20"
7. consiliis pro "consilii" (vide Arcana Coelestia 7051, 9320).
8. Nonne pro "Omne" (vide Arcana Coelestia 7051, 9320).