(2.) The word nwa has a more diversified usage than Sap, yet when construed with ‘‘sin,” it always plainly means ‘‘to bear sin” in the sense of “‘ being penally re- sponsible’’ for it. ‘‘ Not to bear sin,” is not to have sin charged or imputed as a ground of punishment. If a husband cause his wife to break a vow made with his knowledge, “he shall bear her iniquity” (Num. xxx. 15)—that is, he must be responsible for the punishment attached. If a soul sin, “he shall bear his iniquity”— that is, he shall be held guilty and liable to punishment ; and therefore shall he bring a ram, and the priest shall make atonement (Lev. v. 17, 18). The consequence of bearing sin is death or penalty (Num. xviil. 22). “ And the goat shall bear wpon him all their iniquities unto a land not inhabited” (Lev. xvi. 22).
(3.) The authors of the Septuagint translation render these words sometimes with atpw, to bear—to bear away ; but often also with dépw and avadépw, which can only mean to bear in the sense of bearing on one’s self in order to bear away. Robinson, who cannot be suspected of theological bias, gives the meaning both of Pépw and avapéepw as “ to ine up and bear in the place of another; to take from another on one’s self; to bear the ae ment of sin; to expiate.”
Bushnell * says that. Matthew’s reference (Matt. vill. 17) to Isa, litii 4 “is the one Scripture citation that gives beyond question the exact usus loquendi of all the vicarious and sacrificial language of the New Testament.”
The passage in Isaiah is as follows: “Surely he hath borne (Hebrew, xwi; Septuagint, peow) our griefs, and carried (Hebrew, 52d) our sorrows.” ‘The reference in
* Vicarious Sacrifice, pp. 48, 44.
OUR SINS LAID ON CHRIST. 165
Matthew is: “ And he cast out the spirits with his word, and healed all that were sick ; that it might be fulfilled which was spoken by Ksaias the prophet, say- ing, Himself took (€AaPe) our infirmities, and bare our sicknesses.” From this datum Bushnell draws two amazing conclusions: (a.) That the exact usus loquendi of all the vicarious and_ sacrificial language of the New Testament is to be derived from this single pass- age, (b.) That the only sense in which Christ bore either our sins, our sorrows, or our diseases, was that he took them on his feelings—had his heart burdened with a sense of them.
To the first assumption we answer, that the usus loquendi of the words can be determined only by a care- ful analysis and comparison of all the passages in which they severally occur in the original Hebrew, in the Sep- tuagint, and in the New Testament itself.
To the second assumption we answer, that it is a notorious fact, admitted by all scholars, that the New Testament writers quote the Old Testament freely, accommodating the sense to a present purpose. Isaiah affirms that Christ bore our sorrows—that is, bore them on himself in order to remove them. Isaiah uses the technical words xw> and Sap; the Septuagint translates by depo, but Matthew substitutes éAaSe. There is no contradiction ; only Isaiah emphasized the carried, and Matthew emphasized the removed. The first pointed out the means, the other the result effected. The fact is that he endured visible sorrows, which made men believe that he was under divine chastisement ; hence it is said, ‘“We thought him stricken, smitten of God, and afflicted. . . . But he was wounded for our transgres- sion, the punishment of ow peace was upon him.” *
* See Alexander’s Isaiah.
CHAPTER >. @ ©
CHAPTER XII.
THE ORTHODOX DOCTRINE AS TO THE NATURE OF THE ATONEMENT PROVED BY THE CHARACTER OF THE EFFECTS WHICH ARE ATTRI- BUTED TO IT IN SCRIPTURE.
‘S our seventh argument, we cite those numer- ous passages of Scripture which describe in various relations and lights the effects of the redemption work of our Lord. These are set forth in three capital relations: (a) as these effects con- cern God, they are termed propitiation, and hence reconciliation ; (b) as they respect sin, expiation ; and
(c) as they respect the sinner himself, redemption. Eftectot 1. The effect of Christ’s death, as it regards God, is seus, revealed to be propitiation, and consequently reconcilia- pret tion. The principal words which have been used by the Holy Ghost to express the effect of the atoning work of Christ, as it regards God, are the Greek words xata\Aac- ce, katadrAayy, ihacxerOa, tAaguds, and (AagrHpioy, and the Hebrew word “5p. ) ae 1. The classical usage of the word catadAaccew is and New (a) to change, to exchange; and (6) to change a person — ment from enmity to friendship, to reconcile. And the usage aaa with regard to the derivative noun cataAAayy is pre- Newey, cisely similar. When God is said to reconcile us to him- ; self by Jesus Christ, the expression doubtless compre- hends the whole result effected, and that evidently includes a mutual reconciliation of God to us and of us
to God. Young and Bushnell, and the advocates of the
XII.
EFFECTS OF CHRIST’S WORK, 167