Recognizing the Messiah

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1. And the Pharisees and Sadducees coming, tempting, asked Him to show them a sign from heaven.

2. And He answering said to them, “When it is evening, you say, [There will be] serenity, for the heaven is red;

3. And in the morning, Today [will be] a winter storm, for the heaven is red, being gloomy. Hypocrites! you indeed know how to discern the face of the heaven, but the signs of the time you cannot [discern].

4. A wicked and adulterous generation seeks a sign, and there shall no sign be given it, except the sign of the prophet Jonah.” And leaving them He went away.

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In the previous episode, Jesus fed four thousand people with seven loaves and a few fish. That miracle had taken place on a mountaintop in the land of the gentiles. Now, as this next episode begins, Jesus has returned to the land of Israel. The setting is on the western shore of the Sea of Galilee in the region of Magdala. It is here that the religious leaders confront Jesus again. This time they ask Him for “a sign from heaven” (16:1). They are either unaware of the miracles that Jesus has been performing, or they are unconvinced.

This pictures something that can take place in each of us. We either forget or are unaware of the miraculous ways that God changes our state, lifting us out of sadness and despair, even without changing our outer circumstances. And yet, we, too, can remain unaware or unconvinced of the Lord’s miraculous ability to renew our minds and revive our souls.

Aware that the religious leaders are still seeking to discredit Him, Jesus says, “When evening comes, you say, ‘The weather will be serene, for the sky is red.’ And in the morning, you say, ‘Today there will be stormy weather, for the sky is red and gloomy.’ Hypocrites. You indeed know how to interpret the face of the sky, but you cannot interpret the signs of the times” (16:2-3).

By these words, Jesus suggests that these religious leaders are able to accurately forecast the weather, but are unable to understand spiritual reality. Foreseen by the prophets, and foretold in their scriptures, the Messiah had come and was now standing in their very midst, but they could not see it. This long-awaited event, far more significant than any weather forecast, is now taking place before their very eyes. And yet, as Jesus said in the previous chapter, they are “blind leaders of the blind” (15:14). In other words, they refuse to see what they do not want to see. In this case, their self-serving desire to remain in power prevents them from realizing that Jesus, who is standing before them, is the fulfillment of ancient prophecy.

The situation is not unlike our own. Absorbed in materialistic concerns about our future, we study weather forecasts, political trends, and stock market predictions, unaware of the many miracles taking place in the present moment. In this regard, we are like the religious leaders who are adept at predicting the weather but are unable to see Jesus as the promised Messiah. Their inability to see past their self-righteousness has blinded them to the divine truth that stands before them. We, too, are sometimes blind to the miraculous ways the Lord is leading us from moment to moment, giving us what to think and what to feel while inspiring noble actions. In the words of sacred scripture, this secret leading is called “our daily bread.”

These more interior signs of God’s working are not what the religious leaders are seeking. They want external signs, signs of great power, signs that Jesus has truly been sent from heaven. And yet, Jesus has already performed numerous miracles. The religious leaders, however, were quick to minimize, discount, and explain away those miracles. For example, when Jesus cast out demons, the religious leaders claimed that His power to do so was from the devil (see 9:34 and 12:24). In other words, because the religious leaders were already determined to destroy Jesus, there is nothing more He can do for them. No sign will convince them that Jesus is indeed the Messiah.

Moreover, it is contrary to divine order to persuade a person by force. While external signs and miracles can temporarily compel belief, God compels no one. Each of us is kept in freedom so that we may freely choose to reject or accept Jesus. And we accept Him when we live according to His teachings, believing that He alone can give us the power to do so. If we do this, internal miracles will surely take place. A heart of stone can become a heart of flesh. As it is written in the Hebrew scriptures, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezekiel 36:26). ¹

In the process we become increasingly connected to the Lord. This process is called regeneration. It is the conscious laying down of our old life, so that we can be reborn to new life. There is no other way, and there is no external “sign” that can prove this inner reality for us. As Jesus says, “A wicked and adulterous generation seeks after a sign. But no sign will be given to it except the sign of the prophet Jonah” (16:4). ²

As we have mentioned previously, the “sign of the prophet Jonah” is our individual experience of regeneration as we strive to live according to the teachings of our religion (see 12:39). To the extent that we do this, we begin to notice subtle but significant changes in our character — changes that can only be experienced by those who strive to live their religion. ³

As we grow from infancy, to childhood, to adulthood, the gradual changes in our physical appearance are only observable over time. Meanwhile, the many changes that are taking place in our inner, spiritual character are less visible. These changes in character pertain to changes in our understanding and changes in our affections as we grow wiser and more loving. As long as we continue to learn and persevere in applying what we learn to life, our spiritual character can continue to grow throughout all eternity. ⁴

Along the way, there are wonderful signs that progress is taking place. Some of these might include a heightened desire to learn truth and apply it to one’s life, an increased sensitivity to the needs of others, a forgiving attitude, a patient disposition, a growing ease at admitting mistakes, a greater depth of contentment, a softened heart, a growing ability to see the goodness in others, frequent expressions of gratitude, and an increasing ability to accept outcomes whether or not they are in our favor. These, and so many more, are the “signs of the prophet Jonah” (16:4).

In the final analysis, religion is not something merely to be believed — it must be lived. If we wait to have its validity proven in any other way, for example, by waiting for external miracles, we will wait in vain. If the religious leaders had truly practiced their religion, living by the spirit of God’s law and not just the letter of the law, they would have had all the signs they needed. Through living a deeply spiritual life, the religious leaders would have evolved to the point where they would have recognized Jesus as the Messiah.

But this was not the case. They would not — and therefore could not — see beyond their own prejudices and preconceptions. As a result, there was very little that Jesus could do for them. So, “He left them and departed” (16:4). ⁵

A practical application

For the most part, the Lord’s work of regeneration goes on within us secretly, beyond our conscious awareness. Even so, we are granted glimpses of the gains we have made along the way. When faced with disappointment, delay, loss, or failure, how long does it take you to recover? As a practical application, notice how you respond when things do not happen as quickly as you might like, or when you are interrupted, or when your plans are upset. First, notice and resist the old patterns of complaint, criticism, and blame. Then, choose to respond in new ways — that is, in ways that reflect higher thoughts and more benevolent affections. As you continue to practice this spiritual discipline, trusting that the Lord is with you, notice how your patience continues to grow, and how quickly you are able to rise above upsetting circumstances. These tiny resurrections are the “signs of the prophet Jonah” taking place in you. ⁶

More Than Enough

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5. And when His disciples were come to the other side, they had forgotten to take bread.

6. And Jesus said to them, “See ye and beware of the leaven of the Pharisees and of the Sadducees.”

7. And they reasoned within themselves, saying, “[It is] because we have not taken bread.”

8. And Jesus, knowing, said to them, “Why do you reason within yourselves, [O you] of little faith, because you have not taken bread?

9. Do you not yet consider, neither remember the five loaves of the five thousand, and how many baskets you took?

10. Neither the seven loaves of the four thousand, and how many baskets you took?

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After His departure from the religious leaders, Jesus and His disciples cross the sea and travel to a remote area near Caesarea Phillipi, about twenty-five miles north of the Sea of Galilee. As they arrive at this new location, the disciples realize that they have forgotten to take bread. In response, Jesus says, “Take heed and beware the leaven of the Pharisees and Sadducees” (16:6). Confused by Jesus’ words, the disciples are thinking, “This is because we have forgotten to take bread” (16:7). Knowing their thoughts, Jesus says, “O, you of little faith, why are you thinking that you have no bread?” (16:8).

Jesus then reminds them of the two previous miracles involving bread. As Jesus says, “Do you still not understand? Don’t you remember the five loaves for the five thousand, and how many basketfuls you gathered? Or the seven loaves for the four thousand, and how many basketfuls you gathered?” (16:9-10).

Jesus’ point is a simple one. Instead of being men of “little faith,” they should be men of great faith. That is, they should be men who remember all that Jesus has done for them, all that Jesus can do for them, and all that Jesus will do for them. If they could do this, they would not be worrying about a shortage of bread.

More deeply, physical bread corresponds to spiritual nourishment, especially the love that ceaselessly flows in from God. Therefore, as long as we are living according to the Lord’s teachings, we will never run out of bread — that is, we can never run out of God’s love and wisdom. That’s because the supply is infinitely more than we can use, as represented by the left-over fragments in the baskets. ⁷

This is also what is meant in the Lord’s Prayer when we say, “Give us this day our daily bread” (6:11). In the spiritual sense, these words are a humble plea that the Lord might fill us with what to think and what to feel in every moment, even now, and throughout eternity. ⁸

A practical application

When the disciples realized that they had forgotten to bring bread, Jesus used this as an opportunity to teach a deeper lesson about reliance on Him. In reminding the disciples of the two preceding miracles during which He provided enough bread to feed thousands of people, Jesus was reassuring them that they have nothing to worry about as long as He is present. The case is similar for each of us. There are times when it might feel as though we have run out of love and compassion. Perhaps some difficult situation has stretched us to the limit, and we cannot show any more love. This is the time to remember that God’s love is always available in abundance. He gives us what to think and what to feel every moment. As a practical application, then, be aware of those times when it seems that you have run out of patience, run out of tolerance, and run out of compassion. You might be telling yourself something like, “I can’t do this anymore” or “This is really getting on my nerves” or “I have reached my limit. There’s nothing left.” Do not succumb to these negative thoughts. Instead, remember that the Lord is present to supply as much love and wisdom as you need. Pray for His love to enter your heart, knowing that He is capable of supplying all that you need and more.

The Leaven of the Pharisees and Sadducees

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11. How do you not consider that [it was] not concerning bread [that] I said to you, you should beware of the leaven of the Pharisees and Sadducees?”

12. Then they understood that He did not say they should beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.

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It is at this point that Jesus tells the disciples that He is not speaking about physical bread. As Jesus says, “How is it that you fail to understand that I was not talking to you about bread, but to beware the leaven of the Pharisees and Sadducees?” (16:11). It is then that they understand the deeper meaning of Jesus’ words. As it written, “Then they understood that He was not telling them to guard against the leaven used in bread, but against the teaching of the Pharisees and Sadducees” (16:12).

When Jesus warns His disciples to beware the leaven of the Pharisees and Sadducees, He is referring to the false teachings and religious practices that were prevalent at that time. For example, people were taught to believe that their sins could only be forgiven through temple sacrifices. This encompassed a wide range of offerings including the sacrifice of bulls, oxen, goats, sheep, and doves. The most famous example is the story of the scapegoat upon whom the sins of the people were placed before it was driven off into the wilderness. This event, known as the Day of Atonement, or Yom Kippur, was considered the holiest event of the year (see Leviticus 16:8-10).

Jesus, however, came to teach that true sacrifice is about giving up negative attitudes, leaving behind false beliefs, letting go of addictive desires, and abandoning destructive behaviors. In God’s coming kingdom, these would be the forms of true sacrifice. In that kingdom sins could only be forgiven by identifying them, acknowledging them, praying for the power to turn away from them, and starting a new life. The prophet Micah referred to this when he said, “He has shown you, O man, what is good. And what does the Lord require of you? To act justly, and to love mercy, and to walk humbly with your God” (Micah 6:8). ⁹

The Pharisees and Sadducees also taught that revenge and retaliation had their proper place in human affairs. As long as the amount and severity of the retribution did not exceed the original offense, people had a right to retaliate. As it is written in the Hebrew scriptures, “A man who injures his neighbor is to be injured in the same manner: a broken bone for a broken bone, an eye for an eye, a tooth for a tooth. Just as he injured the other person, the same must be inflicted on him” (Leviticus 24:20).

Jesus, however, came to teach a very different message. As He said when He delivered the Sermon on the Mount, “You have heard that it was said, ‘An eye for eye, a tooth for a tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also…. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (5:38-39; 44).

As we explained in chapter five, “turning the cheek” is something we do internally when our beliefs are being attacked. While these attacks can come through other people, they can also come through unseen spiritual forces that endeavor to destroy our faith in God and undermine our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we remain steadfast in what we know to be true.

At such times, we know that no words spoken, whispered, or insinuated can possibly hurt us or destroy our faith. As long as we don’t let evil draw us into the fight, we are under God’s protection. As long as we remain in the Lord’s goodness and truth, evil can do us no spiritual harm. Therefore, we need not resist it. ¹⁰

A third false teaching, still prevalent today, is the idea that if we are obedient to God’s commands, He will bless our lives with material success, whether it be physical health, great possessions, or victory over our enemies. Sometimes referred to as the “prosperity gospel,” this idea is based on a strictly literal interpretation of the Bible. As it is written in the Hebrew scriptures, “If you walk in My statutes and observe my commandments and do them, I will give you rain in its season, the land shall yield its crops, and the trees their fruit…. You shall eat bread to the full and dwell safely in the land…. You shall pursue your enemies, and they shall fall by the sword before you” (Leviticus 26:3-4; 5-8).

When taken literally, teachings like this serve to support the idea that riches and good health are signs of God’s blessing and approval, while poverty and sickness are signs of God’s cursing and condemnation. But Jesus came to teach a different message. As He said in His Sermon on the Mount, “He makes His sun rise on the evil and on the good, and He sends rain on the just and on the unjust” (5:45).

In other words, God loves all equally and with equal measure. His love, represented by the sun, is available to everyone at all times, regardless of whether they are good or evil. And His truth is equally available to all, even as the rain falls on the just and the unjust. If we do not receive God’s love and truth, it is because we have turned away from God, not because God has turned away from us. If we choose to live a life contrary to His will — that is, a life that is unable to receive what God continually desires to give us — we cannot receive the true blessings of heaven. These blessings are not about wealth, victory over natural enemies, or physical prosperity. Rather, they are about the riches of spiritual truth, victory over spiritual enemies, and the peace that comes when we trust in God.

These are just a few of the false teachings of the Pharisees and Sadducees. We could also mention their false teachings about God’s wrath, their concern for the letter of the law rather than its spirit, the idea that they were a chosen people while all others were held in contempt, and their insistence that Jesus was a dangerous radical rather than the Messiah Himself. All these, and many more, were among the false teachings of the Pharisees and Sadducees.

Beyond their false teachings, Jesus also had much to say about the arrogant, contemptuous attitudes of the religious leaders. When they complained that Jesus’ disciples did not wash their hands before eating, Jesus called them hypocrites who praise God with their lips while their heart is far from Him (see 15:8). Jesus then added, “Not what goes into the mouth defiles a person, but what comes out of the mouth. This is what defiles a person” (15:11).

These timeless warnings are not just about the religious leaders, nor are they just for Jesus’ disciples. They are for everyone. This is because the religious leaders represent attitudes and behaviors that we all can fall into. Whenever we feel ourselves slipping into contempt for others, feeling superior in some way, or believing that others should think the way we do and behave in the ways that we regard as righteous, we are also indulging in “the leaven of the Pharisees and Sadducees.” This “leaven” which Jesus tells us to “beware of” can secretly fill us with confidence in self rather than confidence in God, inflate us with feelings of pride, and delude us into thinking that we have risen above others.

In essence, then, Jesus was not speaking to His disciples about physical bread. Rather, He was speaking about the misleading teachings and arrogant attitudes of the Pharisees and Sadducees. If the disciples were to follow the teachings and attitudes of the Pharisees and Sadducees, all of which are “leavened” with arrogance and contempt, they would be sadly misled. ¹¹

A practical application

Jesus’ warning about the leaven of the Pharisees and Sadducees is not a warning about physical bread. Rather, it’s a warning about false beliefs. This includes false doctrines about the nature of God, misleading teachings about the meaning of material prosperity, and mistaken ideas about how sins are forgiven. More deeply, we also need to consider the hellish influences that flow into our minds to distort the way we see things. For example, these hellish influences might endeavor to keep us dwelling on a single negative detail rather than take in the big picture. They might bring to remembrance a mistake we made in the past and make it seem as though one error has defined our whole life. They might seize upon one argument, or one word misspoken, and blow it out of proportion, turning it from a minor error into a major catastrophe. Like leaven, a bad memory, a false idea, a worry, or a fear can spread throughout our mind. It can become an all-consuming obsession that corrupts the whole loaf. These corrupting influences can spawn justifications and rationalizations that keep us locked in anger, or contempt, or self-pity. As a practical application, then, be aware of this kind of leaven. Notice how a single thought, if allowed to enter, can corrupt the whole loaf — that is, fill your whole mind with false ideas and negative emotions. As an antidote, take to heart Jesus’ warning, “Beware the leaven of the Pharisees and the Sadducees.”

Peter’s Confession of Faith

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13. And Jesus, coming into the coasts of Caesarea Philippi, besought His disciples, saying, “Who do men say that I, the Son of Man, am?”

14. And they said, “Some [say] John the Baptist; and some Elijah; and others Jeremiah, or one of the prophets.”

15. He says to them, “But who do you say that I am?”

16. And Simon Peter answering said, “Thou art the Christ, the Son of the living God.”

17. And Jesus answering said to him, “Happy art thou, Simon Barjona, because flesh and blood has not revealed [it] to thee, but My Father who is in the heavens.

18. And I also say unto thee that thou art Peter, and on this rock I will build My church, and the gates of hell shall not prevail against it.

19. And I will give unto thee the keys of the kingdom of the heavens, and whatever thou shalt bind on the earth shall be bound in the heavens; and whatever thou shalt loose on the earth shall be loosed in the heavens.”

20. Then He charged His disciples that they should say to no one that He is Jesus the Christ.

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In the previous episode, Jesus warned His disciples to beware the leaven of the Pharisees and Sadducees. We said that this leaven represents the false teachings, practices, and attitudes of the religious leaders. It should be noted, however, that leaven can be useful. This is because it initiates a fermentation process through which impurities are separated and cast off. Just as bread rises through this process, we, too, can rise to higher levels. As Jesus said earlier in this gospel, “The kingdom of heaven is like leaven which a woman took and hid in three measures of meal until it was all leavened” (13:33).

At that time, we pointed out that the leavening process corresponds to what happens within us during times of spiritual temptation. The leaven which the woman took and hid in three measures of meal represents the purification of our affections, thoughts, and actions through the process of spiritual fermentation. Since there is no regeneration without temptation, this fermentation process is a vital stage in our spiritual development. ¹²

However, in order to triumph in the combats of temptation, we need to know that these combats are coming, that they cannot be avoided, and that there are spiritual truths for dealing with them. Of all the truths that are available for successfully moving through these times of spiritual trial, one truth, above all, is necessary. This next episode is about this foundational truth. ¹³

As this episode begins, Jesus and His disciples are in the foothills of Mt. Hermon, in the region of Caesarea Philippi. It is there that Jesus says to His disciples, “Who do men say that I, the Son of Man, am?” (16:13). Reporting what they have heard others say, they reply, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets” (16:14). This is, of course, hearsay — the opinions of others, the gossip and rumors that were going around at the time. And so, Jesus says, “But who do you say that I am?” (16:15).

Without a moment’s hesitation, Peter says, “You are the Christ, the Son of the living God” (16:16).

Through these words, Peter is acknowledging that Jesus is, indeed, the long-awaited Messiah, the promised one spoken of by the prophets. As it is written in the Hebrew scriptures, “The God of heaven will set up a kingdom that will never be destroyed…. It shall crush all other kingdoms, and it will itself endure forever” (Daniel 2:44). In the literal sense, these words refer to the coming of a great and mighty king who will lead his people to victory over all natural enemies. This long-awaited event was referred to as the “coming of the Messiah.”

The title “Messiah” is a Hebrew term which means “anointed.” In general, it refers to being blessed by God with a special gift or calling, as when it is said that a person is “anointed” to preach, or heal, or lead. In biblical times, kings were anointed with oil at their coronation to symbolize that their inauguration is not from men but from God. In Greek, the term for the “anointed one” is Christos [χριστός], meaning “the Christ.” Therefore, when Peter says, “You are the Christ,” it refers to Jesus as the promised Messiah, the “anointed One,” who will be the ruler of all nations and all kingdoms — the King of kings.

When Peter says that Jesus is the Christ, the Son of the living God, Jesus offers a strong confirmation of Peter’s acknowledgment. Jesus says, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven” (16:17). Because Peter has answered well, Jesus says, “You are Peter, and on this rock I will build My church, and the gates of hell shall not prevail against it” (16:18).

In essence, Jesus is saying that the recognition of His divinity is the cornerstone upon which all other truths will rest. It is “the rock” upon which everything else of faith will be built. For Peter, and for each of us, this is the fundamental teaching to keep in mind as we go through our own combats of temptation. It is to have a living faith in the divinity of Jesus Christ. ¹⁴

When Jesus concluded the Sermon on the Mount, He referred to this great truth as well, but was less specific about what it meant. It was the story about a man who built his house upon the rock. As Jesus said at that time, “The rain descended, the floods came, and the winds blew and beat upon that house; and it did not fall, for it was founded on the rock” (7:25).

Now, as Jesus prepares His disciples for temptation combats, He reveals more information about the nature of the rock that the disciples will need to stand on as they prepare to defend themselves against the leaven of the Pharisees and Sadducees. This rock is the acknowledgment that Jesus is “the Christ, the Son of the living God.” So powerful is this truth that “the gates of Hades shall not prevail against it” (16:18).

It should be noted, however, that although Peter refers to Jesus as the Christ, the Son of the living God, he does not say that Jesus is God Himself. For the time being, this is enough. Jesus is telling Peter that this initial understanding will open the door to even deeper truths, for it is the key to the kingdom of heaven. As Jesus says, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven” (16:19).

While this passage has often been understood to mean that Peter will literally be able to open and close the gates of heaven, there is a deeper, more universal meaning. It’s not about Peter standing at what some call “the pearly gates” deciding whether or not to admit us to heaven. Rather, it’s about the spiritual truths that are given to us in the Word of the Lord. Whenever these truths are taken into the mind, loved, and lived, they become “keys” that close the door to hell — allowing nothing evil or false to enter our mind.

At the same time, these keys can also open the door to heaven, allowing all that is good and true to flow in. Whatever is damaging to our spirit will be “bound”; and whatever is life-promoting for our spirit will be “loosed.” And the “key of keys,” the rock of truth upon which all other truths stand, is the confession that Jesus is “the Christ, the Son of the living God.” ¹⁵

A practical application

This is the first time that Jesus has revealed Himself to His disciples as “the Christ, the Son of the living God.” While Jesus has not made this statement Himself, He confirms Peter’s confession by saying to him, “Flesh and blood has not revealed this to you, but My Father in heaven.” In other words, there are some things that surpass the kind of human reasoning that is based merely on the evidence of the senses. These are the things that can only be revealed to us “by our Father in heaven.” This refers to the kind of revelation that transcends the doctrine of the Pharisees and Sadducees. As a practical application, then, consider the difference between seeing Jesus as a mere man, as do the Pharisees and Sadducees, and as “the Christ, the Son of the living God,” as Peter does. Allow the idea of Jesus’ divinity to influence the way you read His words and view His actions. To the extent that you acknowledge Jesus’ divinity, His words will take on increased power in your life. As it is written in the Hebrew scriptures, “He sent forth His Word and healed them, and delivered them from destruction” (Psalms 107:20). Also, “Your words became a joy to me, and the delight of my heart” (Jeremiah 15:16).

The Way of the Cross

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21. From then Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised again the third day.

22. And Peter, taking Him, began to rebuke Him, saying, “Pity Thyself Lord; this shall not be to Thee.”

23. But turning, He said to Peter, “Get thee behind Me, Satan; thou art an offense to Me, because thou art not wise in the things that are of God, but those that are of men.”

24. Then Jesus said to His disciples, “If anyone wills to come after Me, let him deny himself, and take up his cross, and follow Me.

25. For whoever wills to save his soul, shall lose it, but whoever shall lose his soul for My sake, shall find it.

26. For what shall a man give in exchange for his soul?

27. For the Son of Man is about to come in the glory of His Father, with His angels; and then shall He render to everyone according to his doing.

28. Amen I say to you, There are some standing here, who shall not taste of death, until they see the Son of Man coming in His kingdom.”

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Jesus has been steadily preparing His disciples for the inevitable temptations they will undergo. In this next episode, He begins to speak openly about His own temptations and the suffering that He Himself is about to endure. As it is written, “From that time Jesus began to show His disciples that He must go to Jerusalem and suffer many things … and be killed … and raised again the third day” (16:21).

Peter does not take it well. Although He is the first of the disciples to acknowledge Jesus’ divinity, he cannot bear the thought that Jesus must suffer and die. Therefore, Peter cries out, “Far be it from You, Lord; this shall never happen to You” (16:22).

Like the other disciples, Peter cherishes the hope that Jesus will soon become their great champion and lead them to victory over all their natural enemies. They have been looking forward to the day when Jesus will set Himself up as their rightful king, the long-awaited Messiah who will deliver His people and be the ruler of all nations. They may have been familiar with the prophecy recorded in Daniel. As it is written, “In my vision at night I looked, and there before me was one like the son of man, coming with the clouds of heaven…. And to him was given dominion and glory and a kingdom, so that all peoples, nations, and languages should serve him. His rule is eternal and everlasting, and his kingdom shall never be destroyed” (Daniel 7:13-14).

It is easy to imagine that Peter might be thinking in terms of earthly rather than heavenly rewards. It would be natural for him to have lofty expectations about this new and glorious kingdom, with Jesus as king. At the very least, it would be the end of Roman rule, and a new beginning for the people of Israel. There might even be a special place for Peter in the new kingdom.

But this is to misunderstand the true purpose of Jesus’ life on earth. The real goal of Jesus’ mission is to conquer and subdue spiritual enemies, not natural ones. After all, the gospel begins with the prophecy, “He will save His people from their sins” — not from their physical oppressors (see 1:21).

This is a new and different kind of salvation, quite different from what had been expected of a Messiah. This kind of salvation could only be accomplished through Jesus’ experiencing combats against every evil that could ever assail humanity. To deny the necessity of this process, to think that there is some other, easier way, is to deny the very purpose of the Lord’s advent. So, when Peter says to Jesus, “This shall not happen to you, Lord,” it is tantamount to a repudiation of this essential process. Therefore, Jesus says to Peter, “Get behind Me, Satan. You are an offense to Me, for you are not mindful of the things of God, but the things of men” (16:23).

It is natural to prefer the easy, effortless way. But without spiritual trials and combats, there is no spiritual growth. This is sometimes referred to as, “The Way of the Cross.” For both Jesus and His followers, spiritual temptation would be inevitable. Therefore, Jesus says, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, and whoever loses his life for My sake will find it. For what does it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul?” (16:24-26). ¹⁶

However unpleasant or unwelcome this news may be, this is precisely what the disciples need to hear at this point in their spiritual development. Jesus makes it abundantly clear to them that temptation must not be avoided. Peter, we should remember, has taken the first step in becoming truly Christian. He has confessed that Jesus is the Christ, the Son of the living God. But if he is to make this confession of faith a living reality, he must, from now on, strive for heavenly rewards, not just earthly ones. He must even be willing to lay down his old will before receiving a new will. This is the deeper meaning of Jesus’ words, “Whoever desires to save his life will lose it, and whoever loses his life for My sake will find it” (16:25). ¹⁷

Jesus then adds a great promise along with the assurance that His kingdom is coming soon. He says, “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste of death till they see the Son of Man coming in His kingdom” (16:27-28).

To the disciples, who understand these words literally, Jesus seems to be saying that He is about to set up His physical kingdom, and that it will happen during their lifetime. In other words, before they die, or even “taste of death,” Jesus will establish His new kingdom. But Jesus is speaking about something much more interior. He is speaking about how the heavenly kingdom can be established in each of us, even now before we taste of physical death.

The establishment of that kingdom begins with a decision to make use of our God-given ability to raise our minds above the merely natural degree of our life so that we might understand the laws of spiritual reality. This ability, which is implanted in everyone from creation, enables us to open our spiritual eyes so that we may see and understand divine truth in our lifetime.

Whenever we make use of this ability, raising our understanding above material concerns, we come into a new understanding. We see all things in the bright light of higher truth. It is this more interior sight that Jesus is speaking about when He says, “There are some standing here who shall not taste of death until they see the Son of Man coming in His kingdom” (16:28). ¹⁸

A practical application

Jesus’ promise that some people will not “taste of death” until they see Him coming in His kingdom seems to mean that He will very soon set up His earthly kingdom. In other words, this will take place within their lifetimes. Understood more deeply, it means that Jesus is setting up His kingdom right now, within each of us. As a practical application, then, make room for the establishment of that kingdom in your heart. Begin by learning the laws of that kingdom as taught in the Word. Then live according to those laws by allowing God’s will to be done in you and work through you. As an aid to helping the Lord establish His kingdom in you, meditate on the words He gave to His disciples when He taught them how to pray. Focus especially on the words, “Thy kingdom come, Thy will be done” (6:10).

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316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (See above, n. 257). A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.

[2] In Ezekiel:

In that day I will make a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah (Ezekiel 29:21).

"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.

[3] In the first book of Samuel:

My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, ¹ and shall exalt the horn of His anointed (1 Samuel 2:10).

This is a prophetical saying of Hannah. "My horn hath exalted itself in Jehovah" signifies that Divine truth filled her, and made her powerful against falsities; and because this is the meaning, it is said, "my mouth is enlarged against mine enemies;" "enlarging the mouth" is preaching truth with power, and "enemies" are the falsities that disperse Divine truth. "He shall give strength unto His king, and shall exalt the horn of His anointed," signifies the Lord's omnipotence from Divine good by Divine truth, for "strength" in the Word has reference to the power of good, and "horn" to the power of truth; and "the anointed of Jehovah" is the Lord in respect to the Divine Human, which has omnipotence (See Arcana Coelestia 3008-3009, 9954).

[4] In David:

Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (See above, n. 204). "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."

[5] In the same:

Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).

Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.

[6] In the same:

The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).

That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.

[7] In Habakkuk:

The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).

Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.

[8] In David:

I have found David My servant; with the oil of holiness have I anointed Him; with whom My hand shall be established; Mine arm also shall make him mighty. My truth and My mercy shall be with him; and in My name shall his horn be exalted (Psalms 89:20-21, 24).

"David" means the Lord in respect to Divine truth (See above, n. 205); and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.

[9] In the same:

I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (Psalms 132:17).

Here by "David," and also by "anointed" the Lord in respect to Divine truth is meant, and "making His horn to bud forth" signifies the multiplication of Divine truth in the heavens and on earth by Him; therefore it is also said, "I will set in order a lamp for Mine anointed," which has a like meaning. That the Lord in respect to Divine truth proceeding from His Divine good, is called a "lamp" see above n. 62.

[10] In the same:

Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.

[11] In Luke:

Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation in the house of David; that He might save us from our enemies (Luke 1:68-69, 71).

This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.

[12] In Micah:

Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13).

"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.

[13] In Zechariah:

I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).

This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.

[14] In Lamentations:

The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).

Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, 23, 25).

Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."

[16] In the same:

I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).

This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils therefrom, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.

That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:

The dragon that was seen having ten horns (Revelation 12:3);

The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).

The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);

but these things will be explained hereafter.

[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:

The horn of Moab is cut off, and his arm is broken (Jeremiah 48:25).

"Moab" signifies those who are in spurious goods, and in falsified truths therefrom, which in themselves are falsities. The destruction of these falsities is signified by "The horn of Moab is cut off," and the destruction of these evils by "his arm is broken. "

[18] In Lamentations:

Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).

Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.

[19] In Ezekiel:

Ye thrust with side and with shoulder, and push all the sick sheep with your horns till ye have scattered them abroad (Ezekiel 34:21).

"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.

[20] In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).

"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."

[21] In the same:

They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).

"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.

[22] In David:

I said unto the boastful, Boast not; and to the wicked, Lift not up the horn; Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked will I cut off; the horns of the righteous shall be exalted (Psalms 75:4-5, 10).

"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.

[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:

The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (See Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (See Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.

[24] In David:

Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);

"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.

[25] In the same:

My horn like the horn of a unicorn (Psalms 92:10);

"like the horn of a unicorn" signifying truth in its fullness and power.

[26] In Revelation:

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).

The altar of incense, which was called also "the golden altar," was a representative of the hearing and reception of all things of worship that are from love and charity from the Lord, thus a representative of such things of worship as are elevated by the Lord; "the horns of the altar" represented truths proceeding from the good of love; this makes clear why a voice was heard from the four horns of the altar, for it is through truths that good acts and speaks.

[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:

Thou shalt make four horns upon the altar of incense; they shall be from it. And thou shalt overlay them with gold (Exodus 30:2-3, 10; Exodus 37:25-26);

and the altar of burnt-offering elsewhere in the same:

Thou shalt make horns upon the four corners of the altar of burnt-offering; its horns shall be from it (Exodus 27:2; 38:2).

That the horns were from the altar itself signified that the truths, which the horns represented, must proceed from the good of love, which the altar itself represented, for all truth is from good. That there were four horns, one at each corner, signified that they were for the four quarters in heaven, by which all things of truth from good are signified.

[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:

Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7);

And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).

And as all Divine protection is by truths from good:

Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).

When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).

Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:

That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);

the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."

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