Prepoznavanje Mesije

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1. A farizeji i saduceji dođoše, kušajući, zamoliše Ga da im pokaže znak s neba.

2. A On im odgovarajući reče: “Kada padne večer, kažete: [Bit će] vedrina, jer nebo je crveno;

3. A ujutro, Danas [će biti] zimska oluja, jer je nebo crveno, tmurno je. Licemjeri! ti doista znaš raspoznati lice neba, ali znakove vremena ne možeš [raspoznati].

4. Opak i preljubnički naraštaj traži znak, i neće mu se dati znak osim znaka proroka Jone.” I ostavivši ih On ode.

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U prethodnoj epizodi Isus je sa sedam kruhova i nekoliko riba nahranio četiri tisuće ljudi. To se čudo dogodilo na vrhu planine u zemlji pogana. Sada, kako počinje ova sljedeća epizoda, Isus se vratio u zemlju Izrael. Mjesto radnje je na zapadnoj obali Galilejskog jezera u regiji Magdala. Ovdje se vjerski vođe ponovno suočavaju s Isusom. Ovaj put od Njega traže “znak s neba” (16:1). Oni ili nisu svjesni čuda koja je Isus činio, ili nisu uvjereni u to.

Ovo slika nešto što se može dogoditi u svakome od nas. Ili zaboravljamo ili nismo svjesni čudesnih načina na koje Bog mijenja naše stanje, podižući nas iz tuge i očaja, čak i bez promjene naših vanjskih okolnosti. Pa ipak, i mi možemo ostati nesvjesni ili neuvjereni u Gospodinovu čudesnu sposobnost da obnovi naše umove i oživi naše duše.

Svjestan da ga vjerski vođe i dalje žele diskreditirati, Isus kaže: “Kad dođe večer, kažete: 'Vrijeme će biti vedro, jer je nebo crveno.' A ujutro kažete: 'Danas će biti olujno vrijeme, jer je nebo crveno i tmurno.' Licemjeri. Vi, doista, znate protumačiti lice neba, ali ne možete protumačiti znakove vremena” (16:2-3).

Ovim riječima Isus sugerira da su ti vjerski vođe u stanju točno predvidjeti vrijeme, ali nisu u stanju razumjeti duhovnu stvarnost. Predviđen od strane proroka, i najavljen u njihovim spisima, Mesija je došao i sada je stajao u samoj njihovoj sredini, ali oni to nisu mogli vidjeti. Ovaj dugo očekivani događaj, daleko značajniji od bilo koje vremenske prognoze, sada se odvija pred njihovim očima. Pa ipak, kao što je Isus rekao u prethodnom poglavlju, oni su “slijepi vođe slijepaca” (15:14). Drugim riječima, odbijaju vidjeti ono što ne žele vidjeti. U ovom slučaju, njihova sebična želja da ostanu na vlasti sprječava ih da shvate da je Isus, koji stoji pred njima, ispunjenje drevnog proročanstva.

Situacija nije drugačija od naše. Zaokupljeni materijalističkim brigama o našoj budućnosti, proučavamo vremenske prognoze, političke trendove i predviđanja tržišta dionica, nesvjesni brojnih čuda koja se događaju u sadašnjem trenutku. U tom smislu, mi smo poput vjerskih vođa koji su vješti u predviđanju vremena, ali nisu u stanju vidjeti Isusa kao obećanog Mesiju. Njihova nesposobnost da vide dalje od svoje samopravednosti zaslijepila ih je za božansku istinu koja stoji pred njima. I mi smo ponekad slijepi za čudesne načine na koje nas Gospodin vodi iz trenutka u trenutak, dajući nam što da mislimo i što da osjećamo dok nadahnjuje plemenita djela. Riječima svetog pisma, ovo tajno vodstvo naziva se “kruh naš svagdašnji”.

Ovi unutarnji znakovi Božjeg djelovanja nisu ono što vjerski vođe traže. Oni žele vanjske znakove, znakove velike moći, znakove da je Isus doista poslan s neba. Pa ipak, Isus je već učinio brojna čuda. Vjerski su vođe, međutim, brzo umanjili, zanemarili i objasnili ta čuda. Na primjer, kada je Isus istjerivao demone, vjerski vođe tvrdili su da je njegova moć da to učini od đavla (vidi 9:34 i 12:24). Drugim riječima, budući da su vjerski vođe već bili odlučni uništiti Isusa, On više ništa ne može učiniti za njih. Nikakav znak ih neće uvjeriti da je Isus doista Mesija.

Štoviše, protivno je božanskom redu uvjeravati osobu silom. Dok vanjski znakovi i čuda mogu privremeno prisiliti na vjerovanje, Bog nikoga ne prisiljava. Svatko od nas čuva se u slobodi kako bismo mogli slobodno odlučiti odbaciti ili prihvatiti Isusa. A mi ga prihvaćamo kada živimo u skladu s njegovim učenjima, vjerujući da nam samo On može dati snagu za to. Ako to učinimo, sigurno će se dogoditi unutarnja čuda. Srce od kamena može postati srce od mesa. Kao što je zapisano u hebrejskim spisima: “Dat ću vam novo srce i novi duh udahnut ću u vas; Uklonit ću iz tebe tvoje srce od kamena i dat ću ti srce od mesa” (Ezekijel 36:26). ¹

U tom procesu postajemo sve više povezani s Gospodinom. Taj se proces naziva regeneracija. To je svjesno polaganje našeg starog života, kako bismo se mogli ponovno roditi za novi život. Ne postoji drugi način, niti postoji vanjski "znak" koji nam može dokazati ovu unutarnju stvarnost. Kao što Isus kaže: “Naraštaj zao i preljubnički traži znak. Ali neće mu se dati znak osim znaka proroka Jone” (16:4). ²

Kao što smo ranije spomenuli, "znak proroka Jone" je naše individualno iskustvo regeneracije dok nastojimo živjeti u skladu s učenjima naše religije (vidi 12:39). U mjeri u kojoj to činimo, počinjemo primjećivati suptilne, ali značajne promjene u našem karakteru - promjene koje mogu doživjeti samo oni koji se trude živjeti svoju vjeru. ³

Kako rastemo od djetinjstva, do djetinjstva, do odrasle dobi, postupne promjene u našem fizičkom izgledu vidljive su tek tijekom vremena. U međuvremenu, mnoge promjene koje se događaju u našem unutarnjem, duhovnom karakteru manje su vidljive. Ove promjene u karakteru odnose se na promjene u našem razumijevanju i promjene u našim osjećajima kako postajemo mudriji i puni ljubavi. Sve dok nastavljamo učiti i ustrajemo u primjeni onoga što naučimo u životu, naš duhovni karakter može nastaviti rasti kroz cijelu vječnost. ⁴

Na tom putu postoje divni znakovi da se događa napredak. Neki od njih mogu uključivati pojačanu želju za učenjem istine i njezinom primjenom u vlastitom životu, povećanu osjetljivost na potrebe drugih, stav opraštanja, strpljivo raspoloženje, sve veću lakoću priznavanja pogrešaka, veću dubinu zadovoljstva, omekšanost srce, rastuća sposobnost da vidimo dobrotu u drugima, česti izrazi zahvalnosti i sve veća sposobnost prihvaćanja ishoda bez obzira na to jesu li nam u korist ili ne. Ovo, i mnogi drugi, su "znakovi proroka Jone" (16:4).

U konačnici, religija nije nešto u što se samo treba vjerovati - ona se mora živjeti. Čekamo li da se njegova valjanost dokaže na bilo koji drugi način, primjerice, čekajući izvanjska čuda, čekat ćemo uzalud. Da su vjerski vođe istinski prakticirali svoju vjeru, živeći po duhu Božjeg zakona, a ne samo po slovu zakona, imali bi sve znakove koji su im bili potrebni. Živeći duboko duhovnim životom, vjerski bi vođe evoluirali do točke u kojoj bi prepoznali Isusa kao Mesiju.

Ali to nije bio slučaj. Oni nisu htjeli – i stoga nisu mogli – vidjeti dalje od vlastitih predrasuda i predrasuda. Kao rezultat toga, Isus je za njih mogao učiniti vrlo malo. Dakle, "On ih je ostavio i otišao" (16:4). ⁵

Praktična primjena

Većinom se Gospodinovo djelo regeneracije odvija u nama tajno, izvan naše svjesne svijesti. Čak i tako, dobivamo uvid u dobitke koje smo ostvarili na tom putu. Kada ste suočeni s razočaranjem, kašnjenjem, gubitkom ili neuspjehom, koliko vam je vremena potrebno da se oporavite? Kao praktičnu primjenu, primijetite kako reagirate kada se stvari ne odvijaju tako brzo kako biste željeli, ili kada vas prekinu, ili kada vam se poremete planovi. Prvo, primijetite i oduprite se starim obrascima prigovaranja, kritiziranja i okrivljavanja. Zatim odaberite odgovoriti na nove načine - to jest, na načine koji odražavaju uzvišenije misli i dobronamjernije osjećaje. Dok nastavljate prakticirati ovu duhovnu disciplinu, vjerujući da je Gospodin s vama, primijetite kako vaše strpljenje nastavlja rasti i kako se brzo možete izdići iznad uznemirujućih okolnosti. Ova sićušna uskrsnuća su "znakovi proroka Jone" koji se događaju u vama. ⁶

Više nego dovoljno

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5. I kad su Njegovi učenici došli na drugu stranu, zaboravili su uzeti kruh.

6. A Isus im reče: "Vidite i čuvajte se kvasca farizejskog i saducejskog."

7. I razmišljali su u sebi govoreći: “[To je] zato što nismo uzeli kruh.”

8. A Isus, znajući, reče im: “Što rasuđujete u sebi, malovjerni, što niste uzeli kruha?

9. Zar još ne razmišljate niti se sjećate pet kruhova od pet tisuća i koliko ste košara uzeli?

10. Ni sedam kruhova od četiri tisuće, i koliko ste košara uzeli?

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Nakon što je otišao od vjerskih vođa, Isus i njegovi učenici prelaze more i putuju u udaljeno područje u blizini Cezareje Filipove, oko dvadeset pet milja sjeverno od Galilejskog jezera. Kad stignu na to novo mjesto, učenici shvate da su zaboravili uzeti kruh. Kao odgovor, Isus kaže: "Pazite i čuvajte se kvasca farizejskog i saducejskog" (16:6). Zbunjeni Isusovim riječima, učenici misle: "To je zato što smo zaboravili uzeti kruh" (16:7). Znajući njihove misli, Isus kaže: "O, malovjerni, zašto mislite da kruha nemate?" (16:8).

Isus ih zatim podsjeća na dva prethodna čuda koja su uključivala kruh. Kao što Isus kaže: “Još uvijek ne shvaćate? Zar se ne sjećate pet kruhova za pet tisuća i koliko ste košara skupili? Ili sedam kruhova na četiri tisuće, i koliko ste košara skupili?” (16:9-10).

Isusovo mišljenje je jednostavno. Umjesto da budu ljudi "male vjere", trebali bi biti ljudi velike vjere. To jest, oni bi trebali biti ljudi koji se sjećaju svega što je Isus učinio za njih, svega što Isus može učiniti za njih i svega što će Isus učiniti za njih. Kad bi to mogli, ne bi brinuli o nestašici kruha.

Dublje rečeno, tjelesni kruh odgovara duhovnoj hrani, osobito ljubavi koja neprestano pritječe od Boga. Dakle, dokle god živimo u skladu s Gospodnjim naukom, nikada nam neće ponestati kruha – to jest, nikada nam ne može ponestati Božje ljubavi i mudrosti. To je zato što je zaliha beskonačno veća nego što možemo iskoristiti, kao što je prikazano preostalim fragmentima u košarama. ⁷

To je također ono što se misli u Očenašu kada kažemo: “Kruh naš svagdanji daj nam danas” (6:11). U duhovnom smislu, ove riječi su ponizna molba da nas Gospodin ispuni onim što da mislimo i što da osjećamo u svakom trenutku, pa i sada, i u vječnosti. ⁸

Praktična primjena

Kad su učenici shvatili da su zaboravili ponijeti kruh, Isus je to iskoristio kao priliku da podučava dublju lekciju o oslanjanju na Njega. Podsjećajući učenike na dva prethodna čuda tijekom kojih je osigurao dovoljno kruha da nahrani tisuće ljudi, Isus ih je uvjeravao da nemaju razloga za brigu sve dok je On prisutan. Slučaj je sličan za svakoga od nas. Postoje trenuci kada se možemo osjećati kao da nam je ponestalo ljubavi i suosjećanja. Možda nas je neka teška situacija nategla do krajnjih granica, pa ne možemo više pokazati ljubav. Ovo je vrijeme da se prisjetimo da je Božja ljubav uvijek dostupna u izobilju. On nam daje što da mislimo i što da osjećamo svakog trenutka. Kao praktičnu primjenu, dakle, budite svjesni onih trenutaka kada se čini da vam je ponestalo strpljenja, ponestalo je tolerancije i ponestalo suosjećanja. Možda si govorite nešto poput: “Ne mogu više ovako” ili “Ovo mi stvarno ide na živce” ili “Dosegao sam svoju granicu. Ništa nije ostalo.” Nemojte podleći ovim negativnim mislima. Umjesto toga, zapamtite da je Gospodin prisutan da vam pruži onoliko ljubavi i mudrosti koliko vam je potrebno. Molite se da Njegova ljubav uđe u vaše srce, znajući da je On sposoban opskrbiti sve što trebate i više.

Kvasac farizeja i saduceja

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11. Kako ne smatrate da [nije bilo] u vezi s kruhom [što] sam vam rekao, trebate se čuvati kvasca farizejskog i saducejskog?”

12. Tada su shvatili da On nije rekao da se trebaju čuvati kvasca kruha, nego učenja farizeja i saduceja.

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Upravo u ovom trenutku Isus govori učenicima da ne govori o tjelesnom kruhu. Kao što Isus kaže: "Kako ne shvaćate da vam nisam govorio o kruhu, nego da se čuvate kvasca farizejskog i saducejskog?" (16:11). Tada shvaćaju dublje značenje Isusovih riječi. Kao što je zapisano, “Tada su shvatili da im nije govorio da se čuvaju kvasca koji se koristi u kruhu, nego učenja farizeja i saduceja” (16:12).

Kada Isus upozorava svoje učenike da se čuvaju farizejskog i saducejskog kvasca, on misli na lažna učenja i vjerske običaje koji su prevladavali u to vrijeme. Na primjer, ljudi su učili vjerovati da se njihovi grijesi mogu oprostiti samo kroz hramske žrtve. To je obuhvaćalo širok raspon ponuda uključujući žrtvovanje bikova, volova, koza, ovaca i golubova. Najpoznatiji primjer je priča o žrtvenom jarcu na kojeg su stavljeni grijesi ljudi prije nego što je otjeran u pustinju. Ovaj događaj, poznat kao Dan pomirenja ili Yom Kippur, smatran je najsvetijim događajem u godini (vidi Levitska 16:8-10).

Isus je, međutim, došao poučavati da je prava žrtva odustajanje od negativnih stavova, napuštanje lažnih uvjerenja, otpuštanje ovisničkih želja i napuštanje destruktivnog ponašanja. U Božjem nadolazećem kraljevstvu to će biti oblici istinske žrtve. U tom kraljevstvu grijesi su se mogli oprostiti samo tako da ih se identificira, prizna, moli za moć da se odvrati od njih i započne novi život. Prorok Mihej je to spominjao kada je rekao: “Pokazao ti je, o čovječe, što je dobro. A što Gospodin traži od tebe? Postupati pravedno, ljubiti milosrđe i ponizno hoditi s Bogom svojim” (Mihej 6:8). ⁹

Farizeji i saduceji također su naučavali da osveta i odmazda imaju svoje pravo mjesto u ljudskim poslovima. Sve dok iznos i ozbiljnost odmazde nisu premašivali prvotni prekršaj, ljudi su imali pravo na odmazdu. Kao što je zapisano u hebrejskim spisima, “Čovjek koji ozlijedi svoga bližnjega bit će povrijeđen na isti način: slomljena kost za slomljenu kost, oko za oko, zub za zub. Kao što je povrijedio drugoga, isto mora biti naneseno njemu” (Levitska 24:20).

Isus je, međutim, došao poučavati sasvim drugačiju poruku. Kao što je rekao kada je održao Propovijed na gori, “Čuli ste da je rečeno: 'Oko za oko, zub za zub.' Ali ja vam kažem, ne opirite se zlu čovjeku. Ako te ko ošamari po desnom obrazu, okreni mu i drugi obraz... Ljubite svoje neprijatelje, blagoslivljajte one koji vas kunu, činite dobro onima koji vas mrze i molite za one koji vas zlostavljaju i progone” (5:38-39; 44).

Kao što smo objasnili u petom poglavlju, "okretanje obraza" je nešto što činimo iznutra kada su naša uvjerenja napadnuta. Iako ti napadi mogu doći od drugih ljudi, oni također mogu doći od nevidljivih duhovnih sila koje nastoje uništiti našu vjeru u Boga i potkopati naše povjerenje u snagu Njegove istine. Stoga, kad god iznutra okrenemo obraz, ostajemo postojani u onome za što znamo da je istina.

U takvim trenucima znamo da nas nikakve izgovorene, šapnute ili insinuirane riječi ne mogu povrijediti ili uništiti našu vjeru. Sve dok ne dopustimo da nas zlo uvuče u borbu, pod Božjom smo zaštitom. Sve dok ostajemo u Gospodinovoj dobroti i istini, zlo nam ne može učiniti nikakvu duhovnu štetu. Stoga mu se ne trebamo opirati. ¹⁰

Treće krivo učenje, koje i danas prevladava, jest ideja da će, ako smo poslušni Božjim zapovijedima, On blagosloviti naše živote materijalnim uspjehom, bilo da se radi o fizičkom zdravlju, velikom posjedu ili pobjedi nad našim neprijateljima. Ponekad se naziva "evanđeljem blagostanja", ova ideja temelji se na strogo doslovnom tumačenju Biblije. Kao što je zapisano u hebrejskim spisima, “Ako budete hodili po mojim zakonima i držali moje zapovijedi i vršili ih, dat ću vam kišu u svoje vrijeme, zemlja će dati svoje usjeve, a drveće svoj plod…. Jest ćeš kruha do sitosti i sigurno ćeš prebivati u zemlji... Progonit ćeš svoje neprijatelje i oni će pasti od mača pred tobom” (Levitska 26:3-4; 5-8).

Kada se shvate doslovno, ovakva učenja služe kao podrška ideji da su bogatstvo i dobro zdravlje znakovi Božjeg blagoslova i odobravanja, dok su siromaštvo i bolest znakovi Božjeg prokletstva i osude. Ali Isus je došao poučavati drugačiju poruku. Kao što je rekao u svojoj Propovijedi na gori, "On čini da njegovo sunce izlazi nad zlima i nad dobrima, i šalje kišu pravednima i nepravednima" (5:45).

Drugim riječima, Bog voli sve jednako i jednakom mjerom. Njegova ljubav, predstavljena suncem, dostupna je svima u svakom trenutku, bez obzira bili oni dobri ili zli. A Njegova je istina jednako dostupna svima, čak i kao što kiša pada na pravedne i nepravedne. Ako ne primamo Božju ljubav i istinu, to je zato što smo se okrenuli od Boga, a ne zato što se Bog okrenuo od nas. Ako odlučimo živjeti život protivan Njegovoj volji - to jest, život koji nije u stanju primiti ono što nam Bog neprestano želi dati - ne možemo primiti istinske blagoslove neba. Ti se blagoslovi ne odnose na bogatstvo, pobjedu nad prirodnim neprijateljima ili fizički prosperitet. Umjesto toga, oni govore o bogatstvu duhovne istine, pobjedi nad duhovnim neprijateljima i miru koji dolazi kada se pouzdamo u Boga.

Ovo su samo neka od lažnih učenja farizeja i saduceja. Mogli bismo također spomenuti njihova lažna učenja o Božjem gnjevu, njihovu brigu za slovo zakona, a ne za njegov duh, ideju da su oni bili izabrani narod dok su sve druge prezirali, i njihovo inzistiranje da je Isus bio opasni radikal, a ne nego sam Mesija. Sve ovo, i mnogo više, spadalo je među lažna učenja farizeja i saduceja.

Osim njihovih lažnih učenja, Isus je također imao mnogo toga za reći o arogantnim, prezirnim stavovima vjerskih vođa. Kada su se žalili da Isusovi učenici ne peru ruke prije jela, Isus ih je nazvao licemjerima koji usnama slave Boga dok im je srce daleko od Njega (vidi 15:8). Isus je tada dodao: “Ne onečišćuje čovjeka ono što ulazi u usta, nego ono što iz usta izlazi. To je ono što kalja čovjeka” (15:11).

Ova vječna upozorenja ne odnose se samo na vjerske vođe, niti samo na Isusove učenike. Za sve su. To je zato što vjerski vođe predstavljaju stavove i ponašanja u koje svi možemo pasti. Kad god osjetimo da padamo u prijezir prema drugima, osjećamo se superiornima na neki način ili vjerujemo da bi drugi trebali razmišljati na način na koji mi radimo i ponašati se na načine koje mi smatramo pravednima, također se prepuštamo "kvascu farizeja i saduceja .” Ovaj “kvasac” kojeg nam Isus kaže da se “čuvamo” može nas potajno ispuniti povjerenjem u sebe, a ne u Boga, napuhati nas osjećajima ponosa i zavesti nas da mislimo da smo se uzdigli iznad drugih.

U biti, dakle, Isus nije govorio svojim učenicima o tjelesnom kruhu. Umjesto toga, On je govorio o pogrešnim učenjima i arogantnim stavovima farizeja i saduceja. Kad bi učenici slijedili učenja i stavove farizeja i saduceja, koji su svi "ukvašeni" s arogancijom i prezirom, bili bi nažalost zavedeni. ¹¹

Praktična primjena

Isusovo upozorenje o kvascu farizeja i saduceja nije upozorenje o fizičkom kruhu. Umjesto toga, to je upozorenje o lažnim uvjerenjima. To uključuje lažne doktrine o Božjoj prirodi, pogrešna učenja o značenju materijalnog blagostanja i pogrešne ideje o tome kako se grijesi opraštaju. Dublje, također moramo razmotriti paklene utjecaje koji se slijevaju u naše umove kako bi iskrivili način na koji vidimo stvari. Na primjer, ovi pakleni utjecaji mogli bi nas nastojati zadržati na jednom negativnom detalju umjesto da sagledamo širu sliku. Mogli bi nas podsjetiti na pogrešku koju smo učinili u prošlosti i učiniti da se čini kao da je jedna pogreška definirala cijeli naš život. Mogli bi uhvatiti jedan argument ili jednu krivo izgovorenu riječ i pretjerati to, pretvarajući je iz manje pogreške u veliku katastrofu. Poput kvasca, loše sjećanje, pogrešna ideja, briga ili strah mogu se proširiti našim umom. To može postati sveobuhvatna opsesija koja kvari cijeli kruh. Ovi pokvareni utjecaji mogu iznjedriti opravdanja i racionalizacije koje nas drže zaključane u ljutnji, preziru ili samosažaljenju. Kao praktičnu primjenu, budite svjesni ove vrste kvasca. Primijetite kako jedna jedina misao, ako joj se dopusti da uđe, može pokvariti cijeli kruh - to jest, ispuniti cijeli vaš um lažnim idejama i negativnim emocijama. Kao protuotrov, uzmite k srcu Isusovo upozorenje: “Čuvajte se kvasca farizejskog i saducejskog.”

Petrova ispovijest vjere

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13. I Isus, došavši u krajeve Cezareje Filipove, zamoli svoje učenike govoreći: "Što ljudi govore tko sam ja, Sin Čovječji?"

14. I oni rekoše: “Neki [kažu] Ivan Krstitelj; i neki Ilija; a drugi Jeremija ili jedan od proroka.”

15. Kaže im: "A što vi kažete tko sam ja?"

16. A Šimun Petar odgovarajući reče: Ti si Krist, Sin Boga živoga.

17. A Isus odgovarajući reče mu: »Sretan si ti, Šimune, sine Jonin, jer ti tijelo i krv nisu otkrili [to], nego Otac moj koji je na nebesima.

18. I ja ti također kažem da si ti Petar, i na ovoj stijeni sagradit ću svoju crkvu i vrata paklena neće je nadvladati.

19. I dat ću ti ključeve kraljevstva nebeskog, i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima.”

20. Zatim je zapovjedio svojim učenicima da nikome ne kažu da je On Isus Krist.

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U prethodnoj epizodi Isus je upozorio svoje učenike da se čuvaju kvasca farizeja i saduceja. Rekli smo da ovaj kvasac predstavlja lažna učenja, prakse i stavove vjerskih vođa. Međutim, treba napomenuti da kvasac može biti koristan. To je zato što pokreće proces fermentacije kroz koji se nečistoće odvajaju i odbacuju. Baš kao što se kruh diže kroz ovaj proces, i mi se možemo popeti na više razine. Kao što je Isus ranije rekao u ovom evanđelju, "Kraljevstvo je nebesko kao kvasac koji žena uzme i stavi u tri mjere brašna dok sve ne uskisne" (13:33).

Tada smo istaknuli da proces kvasca odgovara onome što se događa u nama tijekom vremena duhovnog iskušenja. Kvasac koji je žena uzela i sakrila u tri mjere obroka predstavlja pročišćenje naših osjećaja, misli i djela kroz proces duhovne fermentacije. Budući da regeneracije nema bez iskušenja, ovaj proces fermentacije vitalna je faza u našem duhovnom razvoju. ¹²

Međutim, da bismo trijumfirali u borbama iskušenja, moramo znati da te borbe dolaze, da se ne mogu izbjeći i da postoje duhovne istine kako se s njima nositi. Od svih istina koje su dostupne za uspješno prolaženje kroz ova vremena duhovne kušnje, jedna je istina prije svega neophodna. Ova sljedeća epizoda govori o ovoj temeljnoj istini. ¹³

Kad ova epizoda počinje, Isus i njegovi učenici su u podnožju planine Hermon, u regiji Cezareje Filipove. Tamo Isus govori svojim učenicima: "Što ljudi govore tko sam ja, Sin Čovječji?" (16:13). Izvještavajući o onome što su čuli da drugi govore, oni odgovaraju: "Neki kažu da je Ivan Krstitelj, drugi Ilija, a drugi Jeremija ili jedan od proroka" (16:14). Ovo su, naravno, rekla-kazala - mišljenja drugih, tračevi i glasine koje su kružile u to vrijeme. I tako, Isus kaže: "A što vi kažete tko sam ja?" (16:15).

Petar bez trenutka oklijevanja kaže: “Ti si Krist, Sin Boga živoga” (16:16).

Petar ovim riječima priznaje da je Isus doista dugo očekivani Mesija, onaj obećani o kojem govore proroci. Kao što je zapisano u hebrejskim spisima, "Bog će nebeski uspostaviti kraljevstvo koje nikada neće biti uništeno... Smrvit će sva druga kraljevstva, a samo će trajati zauvijek” (Danijel 2:44). U doslovnom smislu, ove se riječi odnose na dolazak velikog i moćnog kralja koji će povesti svoj narod do pobjede nad svim prirodnim neprijateljima. Ovaj dugo očekivani događaj nazivan je “dolaskom Mesije”.

Naslov “Mesija” je hebrejski izraz koji znači “pomazanik”. Općenito, to se odnosi na to da je Bog blagoslovio s posebnim darom ili pozivom, kao kada se kaže da je osoba "pomazana" da propovijeda, ili liječi, ili vodi. U biblijska vremena, kraljevi su bili pomazivani uljem prilikom svoje krunidbe kako bi simbolizirali da njihova inauguracija nije od ljudi, već od Boga. Na grčkom je izraz za “pomazanika” Christos [χριστός], što znači “Krist”. Stoga, kada Petar kaže: "Ti si Krist", to se odnosi na Isusa kao obećanog Mesiju, "Pomazanika", koji će biti vladar svih naroda i svih kraljevstava - Kralj kraljeva.

Kad Petar kaže da je Isus Krist, Sin Boga živoga, Isus nudi snažnu potvrdu Petrova priznanja. Isus kaže: "Blago tebi, Šimune, sin Jonin, jer tijelo i krv nisu ti to otkrili, nego Otac moj koji je na nebesima" (16:17). Budući da je Petar dobro odgovorio, Isus kaže: "Ti si Petar i na ovoj stijeni sagradit ću Crkvu svoju i vrata paklena neće je nadvladati" (16:18).

U biti, Isus govori da je priznanje Njegovog božanstva kamen temeljac na kojem će počivati sve druge istine. To je “stijena” na kojoj će se sagraditi sve ostalo vjere. Za Petra, i za svakoga od nas, ovo je temeljno učenje koje treba imati na umu dok prolazimo kroz vlastite bitke iskušenja. To znači imati živu vjeru u božanstvo Isusa Krista. ¹⁴

Kada je Isus zaključio Govor na gori, također se osvrnuo na ovu veliku istinu, ali je bio manje određen o tome što ona znači. Bila je to priča o čovjeku koji je sagradio svoju kuću na stijeni. Kao što je Isus rekao u ono vrijeme: “Kiša je pala, poplave su došle, vjetrovi su zapuhali i udarili na tu kuću; i nije pao, jer je bio utemeljen na stijeni” (7:25).

Sada, dok Isus priprema svoje učenike za borbu s kušnjama, On otkriva više informacija o prirodi stijene na koju će učenici morati stajati dok se pripremaju obraniti se od kvasca farizeja i saduceja. Ova stijena je potvrda da je Isus “Krist, Sin Boga živoga”. Toliko je moćna ova istina da je "vrata paklena neće nadvladati" (16:18).

Međutim, treba primijetiti da iako Petar Isusa naziva Kristom, Sinom Boga živoga, on ne kaže da je Isus sam Bog. Za sada je ovo dovoljno. Isus govori Petru da će ovo početno razumijevanje otvoriti vrata još dubljim istinama, jer je ono ključ za kraljevstvo nebesko. Kao što je Isus rekao: “Dat ću ti ključeve kraljevstva nebeskoga, i što god svežeš na zemlji, bit će svezano na nebesima, a što god odriješiš na zemlji, bit će odriješeno na nebesima” (16:19).

Dok se ovaj odlomak često tumačio kao da znači da će Petar doslovno moći otvarati i zatvarati vrata raja, postoji dublje, univerzalnije značenje. Ne radi se o Petru koji stoji pred onim što neki nazivaju "bisernim vratima" i odlučuje hoće li nas primiti u nebo ili ne. Umjesto toga, radi se o duhovnim istinama koje su nam dane u Riječi Gospodnjoj. Kad god se te istine uzmu u um, vole i žive, one postaju "ključevi" koji zatvaraju vrata pakla - ne dopuštajući ničemu zlu ili lažnom da uđe u naš um.

U isto vrijeme, ovi ključevi također mogu otvoriti vrata neba, dopuštajući svemu što je dobro i istinito da teče unutra. Što god šteti našem duhu bit će "vezano"; i sve ono što promiče život za naš duh bit će "oslobodjeno". A "ključ nad ključevima", stijena istine na kojoj stoje sve druge istine, jest priznanje da je Isus "Krist, Sin Boga živoga". ¹⁵

Praktična primjena

Ovo je prvi put da se Isus objavio svojim učenicima kao “Krist, Sin Boga živoga”. Iako Isus nije osobno rekao ovu izjavu, On potvrđuje Petrovo priznanje rekavši mu: "Nisu ti ovo otkrili tijelo i krv, nego Otac moj koji je na nebesima." Drugim riječima, postoje neke stvari koje nadilaze onu vrstu ljudskog razmišljanja koje se temelji samo na dokazima osjetila. To su stvari koje nam može otkriti samo “naš Otac koji je na nebesima”. Ovo se odnosi na vrstu objave koja nadilazi doktrinu farizeja i saduceja. Kao praktičnu primjenu, dakle, razmotrite razliku između gledanja na Isusa kao običnog čovjeka, kao što to čine farizeji i saduceji, i kao "Krista, Sina Boga živoga", kao što to čini Petar. Dopustite ideji Isusovog božanstva da utječe na način na koji čitate Njegove riječi i gledate na Njegova djela. U onoj mjeri u kojoj priznajete Isusovo božanstvo, Njegove riječi će imati veću snagu u vašem životu. Kao što je zapisano u hebrejskim spisima, "On je poslao svoju Riječ i izliječio ih, i izbavio ih od uništenja" (Psalam 107:20). Također, “Tvoje riječi postadoše mi radost i užitak srca moga” (Jeremija 15:16).

Križni put

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21. Od tada je Isus počeo pokazivati svojim učenicima da On mora ići u Jeruzalem, i mnogo pretrpjeti od starješina, glavara svećeničkih i pismoznanaca, i biti ubijen, i uskrsnuti treći dan.

22. A Petar, uzevši Ga, poče Ga koriti govoreći: “Smiluj se Gospodine; ovo neće biti tebi.”

23. Ali okrenuvši se, reče Petru: “Odlazi od mene, sotono; ti si mi sablazan, jer nisi mudar u onome što je od Boga, nego u onome što je od ljudi.”

24. Tada Isus reče svojim učenicima: »Hoće li tko za mnom, neka se odrekne samoga sebe, neka uzme svoj križ i neka me slijedi.

25. Jer tko želi spasiti svoju dušu, izgubit će je, ali tko god izgubi svoju dušu poradi Mene, naći će je.

26. Jer što će čovjek dati u zamjenu za dušu svoju?

27. Jer će Sin Čovječji doći u slavi svoga Oca, sa svojim anđelima; a zatim će On svakome vratiti prema njegovom djelu.

28. Amen, kažem vam, ima nekih koji ovdje stoje, koji neće okusiti smrti, dok ne vide Sina Čovječjega gdje dolazi u svome kraljevstvu.”

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Isus je postojano pripremao svoje učenike za neizbježna iskušenja kojima će proći. U ovoj sljedećoj epizodi, On počinje otvoreno govoriti o svojim iskušenjima i patnji koju će On sam podnijeti. Kako je zapisano, “Od tada je Isus počeo pokazivati svojim učenicima da mora ići u Jeruzalem i mnogo pretrpjeti … i biti ubijen … i uskrsnuti treći dan” (16:21).

Petar to ne podnosi dobro. Iako je On prvi od učenika koji je priznao Isusovo božanstvo, ne može podnijeti pomisao da Isus mora trpjeti i umrijeti. Stoga Petar viče: “Daleko od tebe, Gospodine! ovo ti se nikada neće dogoditi” (16:22).

Kao i drugi učenici, Petar gaji nadu da će Isus uskoro postati njihov veliki prvak i dovesti ih do pobjede nad svim njihovim prirodnim neprijateljima. Radovali su se danu kada će se Isus postaviti kao njihov zakoniti kralj, dugo očekivani Mesija koji će izbaviti svoj narod i biti vladar svih naroda. Možda su bili upoznati s proročanstvom zapisanim u Danielu. Kao što je zapisano, “U svojoj noćnoj viziji pogledah, i tamo preda mnom kao sin čovječji, dolazi s oblacima nebeskim... I dana mu je vlast i slava i kraljevstvo, da mu služe svi narodi, plemena i jezici. Njegova je vladavina vječna i vječna, a njegovo kraljevstvo nikada neće biti uništeno” (Danijel 7:13-14).

Lako je zamisliti da Petar možda razmišlja o zemaljskim, a ne nebeskim nagradama. Bilo bi prirodno da on ima velika očekivanja u vezi s tim novim i slavnim kraljevstvom, s Isusom kao kraljem. U najmanju ruku, to bi bio kraj rimske vladavine i novi početak za narod Izraela. Možda čak postoji posebno mjesto za Petra u novom kraljevstvu.

Ali to je krivo shvaćanje prave svrhe Isusova života na zemlji. Pravi cilj Isusove misije je pobijediti i pokoriti duhovne neprijatelje, a ne prirodne. Na kraju krajeva, evanđelje počinje proročanstvom, "On će spasiti svoj narod od njihovih grijeha " - ne od njihovih fizičkih tlačitelja (vidi 1:21).

Ovo je nova i drugačija vrsta spasenja, sasvim drugačija od onoga što se očekivalo od Mesije. Ova vrsta spasenja mogla se postići samo Isusovim iskustvom u borbama protiv svakog zla koje bi ikada moglo napasti čovječanstvo. Nijekati nužnost ovog procesa, misliti da postoji neki drugi, lakši način, znači nijekati samu svrhu Gospodinova dolaska. Dakle, kada Petar kaže Isusu: "Neka ti se to dogodi, Gospodine", to je jednako odbacivanju ovog suštinskog procesa. Stoga Isus kaže Petru: “Nosi se od mene, sotono! Ti si mi sablazan, jer ne misliš na ono što je Božje, nego na ono što je ljudsko” (16:23).

Prirodno je preferirati jednostavan način bez napora. Ali bez duhovnih kušnji i borbi nema duhovnog rasta. Ovo se ponekad naziva "Križni put". I za Isusa i za Njegove sljedbenike duhovno bi iskušenje bilo neizbježno. Stoga Isus kaže: „Hoće li tko za mnom, neka se odrekne samoga sebe, neka uzme svoj križ i neka me slijedi. Jer tko želi spasiti svoj život, izgubit će ga, a tko izgubi svoj život poradi Mene, naći će ga. Jer što koristi čovjeku ako zadobije sav svijet, a duši svojoj naudi? Ili što će čovjek dati u zamjenu za dušu svoju?” (16:24-26). ¹⁶

Koliko god ova vijest bila neugodna ili nepoželjna, to je upravo ono što učenici trebaju čuti u ovom trenutku svog duhovnog razvoja. Isus im posve jasno daje do znanja da se kušnja ne smije izbjegavati. Petar je, trebamo se prisjetiti, napravio prvi korak da postane istinski kršćanin. On je priznao da je Isus Krist, Sin Boga živoga. Ali ako želi ovu ispovijest vjere učiniti živom stvarnošću, mora od sada težiti za nebeskim nagradama, a ne samo za zemaljskim. Čak mora biti voljan položiti svoju staru oporuku prije nego što dobije novu oporuku. Ovo je dublje značenje Isusovih riječi: “Tko hoće život svoj spasiti, izgubit će ga, a tko izgubi život svoj poradi mene, naći će ga” (16:25). ¹⁷

Isus zatim dodaje veliko obećanje zajedno sa jamstvom da će Njegovo kraljevstvo uskoro doći. On kaže: “Jer će Sin Čovječji doći u slavi Oca svoga sa svojim anđelima, i tada će nagraditi svakoga po djelima njegovim. Zaista, kažem vam, neki ovdje stoje koji neće okusiti smrti dok ne vide Sina Čovječjega gdje dolazi u svome kraljevstvu” (16:27-28).

Učenicima, koji doslovno razumiju ove riječi, Isus kao da govori da će uspostaviti svoje fizičko kraljevstvo i da će se to dogoditi za njihova života. Drugim riječima, prije nego što umru, ili čak “okuse smrt”, Isus će uspostaviti svoje novo kraljevstvo. Ali Isus govori o nečem mnogo nutarnjem. On govori o tome kako se nebesko kraljevstvo može uspostaviti u svakome od nas, čak i sada prije nego okusimo fizičku smrt.

Uspostava tog kraljevstva počinje odlukom da iskoristimo našu Bogom danu sposobnost da uzdignemo svoje umove iznad čisto prirodnog stupnja našeg života kako bismo mogli razumjeti zakone duhovne stvarnosti. Ova sposobnost, koja je usađena u svakoga od stvaranja, omogućuje nam da otvorimo naše duhovne oči kako bismo mogli vidjeti i razumjeti božansku istinu tijekom našeg života.

Kad god koristimo ovu sposobnost, podižući svoje razumijevanje iznad materijalnih briga, dolazimo do novog razumijevanja. Sve stvari vidimo u jarkom svjetlu više istine. Isus govori o ovom više unutarnjem prizoru kada kaže: "Ovdje stoje neki koji neće okusiti smrti dok ne vide Sina Čovječjega kako dolazi u svome kraljevstvu" (16:28). ¹⁸

Praktična primjena

Isusovo obećanje da neki ljudi neće “okusiti smrt” sve dok ga ne vide kako dolazi u svom kraljevstvu izgleda znači da će vrlo brzo uspostaviti svoje zemaljsko kraljevstvo. Drugim riječima, to će se dogoditi tijekom njihova života. Shvaćeno dublje, to znači da Isus upravo sada uspostavlja svoje kraljevstvo, unutar svakog od nas. Kao praktičnu primjenu, dakle, napravite mjesta za uspostavu tog kraljevstva u svom srcu. Započnite s učenjem zakona tog kraljevstva kako ih uči Riječ. Zatim živite u skladu s tim zakonima dopuštajući Božjoj volji da se vrši u vama i djeluje kroz vas. Kao pomoć u pomaganju Gospodinu da uspostavi svoje kraljevstvo u vama, meditirajte o riječima koje je dao svojim učenicima kada ih je poučio kako se moliti. Posebno se usredotočite na riječi: "Dođi kraljevstvo tvoje, budi volja tvoja" (6:10).

Bilješke:

556. And their teeth were as those of lions, signifies that sensual things, which are the ultimates of the intellectual life, seem to them to have power over all things. This is evident from the signification of "teeth," as being the sensual things which are the ultimates of the natural life in respect to the understanding (of which presently); and from the signification of "lions," as being the truths of the church in respect to power, but here falsities destroying truths, thus also these in respect to power (of which above, n. 278). Here falsities are meant, because "locusts" signify the corporeal-sensual who are in the falsities of evil. These seem to themselves to have understanding, and thereby power over all things, because that persuasiveness which has been treated of above has its seat in the sensual, which is the ultimate of the natural life; for this sensual, or the sensual man, is in self-confidence, and in the belief that he is wiser than all others, for he is unable to weigh and explore himself, because he does not think interiorly; and when he has persuaded himself of this, then such confidence and belief are in all things that he speaks. And because his speech takes its tone from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect; and this is especially manifest in the spiritual world, where man speaks from his spirit; for the affection of self-confidence and of the consequent belief that a thing is so is in man's spirit, and a man's spirit speaks from his affection. In the natural world it is different. There man's spirit discourses by means of the body, and for the sake of the world brings forth such things as are not of the affection of his spirit, which he rarely exhibits, that its character may not be known. For this reason it is unknown in the world that there is such an infatuating and suffocating persuasiveness as exists in the spirit of the sensual man, who believes himself to be wiser than others. From this it can be seen why "their teeth were as those of lions" signifies that sensual men seem to themselves to have understanding, and thereby power over all things. That "teeth" signify sensual things, which are the ultimates of the natural life in respect to knowledge [scientia] can be seen from the correspondence of "teeth," as described in the work on Heaven and Hell (n. 575), and in the Arcana Coelestia (n. 5565-5568).

[2] That "teeth" have this signification can be seen from the following passages in the Word. In David:

My soul, I lie in the midst of lions; their teeth are spear and arrows, and their tongue a sharp sword (Psalms 57:4).

"Lions" signify those who by means of falsities destroy the truths of the church; "their teeth which are spear and arrows" signify the knowledges that are applied to confirm falsities and evils, and thus to destroy the truths and goods of the church; "their tongue a sharp sword" signifies crafty reasonings from falsities, which are called "a sharp sword" because a "sword" signifies falsity destroying truth.

[3] In the same:

O God, break off their teeth in their mouth; remove ¹ the jaw teeth of the young lions (Psalms 58:6).

"Teeth in their mouth" signify the knowledges from which they produce falsities; "the jaw teeth of the young lions," signify the truths of the Word falsified, which in themselves are falsities, and which are especially effective in destroying the truths of the church.

[4] In Joel:

A nation cometh up upon my land, vigorous and without number; its teeth are the teeth of a lion, and it hath the jaw teeth of an immense lion. It maketh ² my vine to a waste, and my fig tree to froth (Joel 1:6, 7).

"A nation that cometh up upon the land" signifies evil devastating the church, "nation" meaning evil, and "land" the church; "vigorous and without number" signifies powerful and manifold; "vigorous" is predicated of the power of evil, and "without number" of the power of falsity; "its teeth are the teeth of a lion" signifying destroying falsities; "the jaw teeth of an immense lion" signify truths falsified; "it reduceth the vine to a waste, and the fig tree to froth," signifies the destruction of spiritual and natural truths; spiritual truths are those of the spiritual sense of the Word, and natural truths those of the sense of its letter (See also above, n. 403, where this is explained). The "teeth of lions" in these passages have a similar signification as "teeth as those of lions" here in Revelation. "Teeth" properly signify such things as are merely in the memory and are brought forth therefrom, for the things that are in the memory of the sensual man correspond to bones and teeth.

[5] In Daniel:

There came up out of the sea a second beast like to a bear; three ribs were in its mouth between its teeth; and they said unto it, Arise, devour much flesh. After this there came up a fourth beast, dreadful, and terrible, and exceedingly strong, and it had great teeth of iron; it devoured and crushed, and trampled the remnant with its feet (Daniel 7:5, 7).

"A beast from the sea" means the love of dominion, to which holy things serve as means, and the "four beasts" signify its successive increase; this "second beast like to a bear" signifies the second state, when such dominion is confirmed by means of the Word; those who do this appear in the spiritual world like bears. "Three ribs in the mouth between the teeth" signify all things of the Word which they apply, and which they understand merely according to the letter, "three ribs" meaning all things of the Word, "in the mouth" meaning, which they apply in teaching; "between the teeth" meaning which they understand merely according to the letter, that is, as the sensual man does; "they said unto it, Arise, devour much flesh," signifies that they applied many things and thereby destroyed the genuine sense of the Word; "the fourth beast that came up out of the sea, dreadful, and terrible, and exceedingly strong," signifies the fourth and last state, when by holy things as means they established for themselves dominion over heaven and earth; because this state is profane and powerful it is called "dreadful, and terrible, and exceedingly strong;" "it had great teeth of iron" signifies falsities from the sensual man hard against the truths and goods of the church; "it devoured and crushed" signifies that it perverted and destroyed; "and trampled the remnant with its feet" signifies that what they could not pervert and destroy they defiled and blotted out by the evils of natural and corporeal loves. (The rest respecting these beasts may be seen explained above, n. 316.)

[6] In Moses:

The tooth of beasts I will send upon them, with the poison of the creeping things of the earth (Deuteronomy 32:24).

This evil, among others, was denounced upon the Israelitish and Jewish people if they did not keep and do the statutes and commandments; "the tooth of beasts" signifies falsities from evils of every kind, and "the poison of the creeping things of the earth" signifies the things that destroy and utterly extinguish spiritual life; "beasts" signify in the Word such things as belong to the natural man, and "the creeping things of the earth" the things belonging to the sensual man; both these when separated from the spiritual man are mere falsities from evils, because they are merely such things as belong to the body to which they adhere, and as belong to the world to which they stand nearest; and from the body and the world all thick darkness in spiritual things arises.

[7] In David:

Arise, O Jehovah; save me, O my God; for Thou smitest all mine enemies upon the cheek; Thou breakest the teeth of the wicked (Psalms 3:7).

"To smite the enemies upon the cheek" signifies to destroy interior falsities with those who are opposed to the goods and truths of the church; such persons and their falsities of evil are meant in the Word by "enemies;" "to break the teeth of the wicked" signifies to destroy exterior falsities, which are such as are based on the fallacies of the senses and are confirmed by them.

[8] As the expressions in David, "to smite the cheek" and "to break the teeth" signify the destruction of interior and exterior falsities, it can be seen what is meant by "smiting on the cheek" in Matthew:

Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall smite thee on thy right cheek turn to him the other also. And if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go one mile, go with him two. Give to everyone that asketh thee, and from him that wisheth to borrow of thee turn not thou away (Matthew 5:38-42).

That these words are not to be understood according to the letter is evident to everyone; for who is bound by Christian love to turn the left cheek to him who smites the right, or to give the cloak to him who would take away the coat? In a word, who is there to whom it is not allowable to resist evil? But as all things that the Lord said were in themselves Divine-celestial, it can be seen that these words, as well as the others which the Lord spoke, contain a heavenly sense. The sons of Israel had this law that they should give "an eye for an eye, and a tooth for a tooth" (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), because they were external men, and thus were only in the representatives of heavenly things, and not in heavenly things themselves, thence not in charity, in mercy, in patience, nor in any spiritual good; consequently they were under the law of retaliation; for the heavenly law and thence the Christian law is that which the Lord taught in the Gospels:

All things whatsoever ye would that men should do unto you, even so do ye to them; this is the Law and the Prophets (Matthew 7:12; Luke 6:31).

Because this is the law in heaven, and from heaven in the church, therefore every evil carries with it a corresponding punishment, which is called the punishment of evil, and is in the evil as if joined with it; and from this springs the punishment of retaliation which was prescribed for the sons of Israel, because they were external and not internal men. Internal men, as the angels of heaven are, do not wish the retaliation of evil for evil, but from heavenly charity they forgive freely; for they know that the Lord protects from the evil all who are in good, and that He protects according to the good with them, and that He would not protect if on account of the evil done to them they should burn with enmity, hatred, and revenge, for these drive away protection.

[9] These things, therefore, are involved in what the Lord here said; but their signification shall be given in order: "An eye for an eye, and a tooth for a tooth," signifies that so far as anyone takes away from another the understanding of truth and the sense of truth, so far are they taken away from him, the "eye" signifying the understanding of truth, and "tooth" the sense of truth, for a "tooth" means truth or falsity such as the sensual man has. That one who is in Christian good will permit an evil person to take these away as far as he can, is described by what the Lord says in reply on the same subject. "Resist not him that is in evil" signifies that there should be no fighting back of retaliation; for angels do not fight with the evil, much less do they return evil for evil, but they allow it to be done, since they are protected by the Lord, and therefore no evil from hell can do them harm. "Whosoever shall smite thee on thy right cheek turn to him the other also" signifies if anyone wishes to do harm to the perception and understanding of interior truth, it may be allowed to the extent of the effort; "the cheek" signifies the perception and understanding of interior truth, the "right cheek" affection for it and consequent perception of it, and the "left cheek" understanding of it, and as the "cheek" is mentioned, so is "smiting," which means doing harm to; for all things pertaining to the mouth, as the throat, the mouth itself, the lips, the cheeks, the teeth, signify such things as belong to the perception and understanding of truth, because they correspond to them, therefore by these objects in the sense of the letter of the Word, which consists of pure correspondences, these things are expressed; "if any man wisheth to sue thee at the law and to take away thy coat, let him have thy cloak also," signifies if anyone wishes to take away truth interiorly with thee, it may be allowed him to take away also exterior truth, "coat" signifying interior truth, and "cloak" exterior truth. This also is what angels do when they are with the evil, for the evil can take away nothing of good and truth from angels, but they can from those who on that account burn with enmity, hatred, and revenge, for these evils avert and repel protection by the Lord; "whosoever shall compel thee to go one mile, go with him two," signifies whoever wishes to lead away from truth to falsity and from good to evil, since he cannot do it, may be left unopposed, a "mile" having a similar signification as a "way," namely, that which leads away or leads; "give to everyone that asketh thee" signifies that it is to be permitted; "and from him that wisheth to borrow of thee turn thou not away" signifies that if anyone wishes to be instructed he may be instructed, for the evil desire this that they may pervert and take away, and yet they cannot. This is the spiritual sense of these words, in which are stored up the hidden things that have now been said, which are especially for the angels; who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil are trying to lead them astray. That the opposition of the evil to those whom the Lord protects is such it has been granted me to know by much experience; for they have continually striven in every way and with all their might to take away from me truths and goods, but in vain. From what has been presented it can also in some degree be seen that a "tooth" signifies truth or falsity in the sensual, which is the ultimate of the intellectual life with man; that this is the signification of "tooth" is evident from the Lord's reply, in which the perception and understanding of truth are treated of, which the evil strive to take away from the good.

[10] That this is the signification of "teeth" can be seen further from the following passages. In Jeremiah:

In those days they shall say no more, The fathers have eaten a sour grape, and the teeth of the sons are set on edge. But every man shall die in his own iniquity; every man that eateth the sour grape, his teeth shall be set on edge (Jeremiah 31:29, 30; Ezekiel 18:2-4).

This involves evidently that the sons and descendants shall not incur punishment on account of the evils of parents, but everyone on account of his own evil; "to eat the sour grape" signifies to appropriate to oneself the falsity of evil, for a "sour grape," which is a bitter and bad grape, signifies the falsity of evil, and "to eat" signifies to appropriate to oneself; and "the teeth set on edge" signifies to be in the falsity of evil therefrom, for "teeth" here as above signify falsities in ultimates or in the sensual man, in which the evils of parents, which are called hereditary evils, especially lie hidden in children, and "to be set on edge" signifies the appropriation of falsity from evil; for a man is not punished on account of hereditary evils but on account of his own and so far as he makes hereditary evils actual in himself; therefore it is said that "everyone shall die in his own iniquity; and every man that eateth the sour grape, his teeth shall be set on edge."

[11] In Job:

All men abhor me; my bone cleaveth to my skin and to my flesh; I have escaped with the skin of my teeth (Acts of the Apostles 19:19, 20).

In the sense of the letter this means that he became thus lank and lean; but in the spiritual sense it signifies that temptations so suppressed the interiors of his mind that he became sensual, and thought only in things most external, and yet that he thought truths and not falsities; this is signified by "I have escaped with the skin of my teeth," "teeth" without skin signifying falsities, but with skin not falsities, since they are still in some degree clothed.

[12] In Amos:

I have given to you emptiness of teeth in all your cities, and want of bread in all your places (Amos 4:6).

"Emptiness of teeth in the cities" stands for a scarcity of truth in doctrines, and "want of bread in all places" for scarcity of good from doctrines in the life.

[13] In Zechariah:

I will take away his bloods out of his mouth, and his abominations from between his teeth (Zechariah 9:7).

This is said of Tyre and Sidon, which signify the knowledges of truth and good, here these falsified; "bloods out of the mouth" signify the falsifications of the knowledges of truths; and "the abominations from between the teeth" signify the adulterations of the knowledges of good; the knowledges of good are also truths, for to know goods is from the understanding, and the understanding is of truth.

[14] In David:

The waters had overwhelmed us, the presumptuous waters had passed over our soul. Blessed be Jehovah, who hath not given us as a prey to their teeth (Psalms 124:4-6).

The "waters that had overwhelmed" signify falsities that flow in, and as it were overwhelm man when he is in temptations; therefore it is said, "Blessed be Jehovah, who hath not given us as a prey to their teeth," that is, to the hells that destroy truths by falsities, thus to destructive falsities.

[15] In Job:

I brake the jaw teeth of the wicked, and plucked the prey out of his teeth (Job 29:17).

This Job says of himself. "I brake the jaw teeth of the wicked" signifies that he fought against falsities and conquered them, "jaw teeth" signifying knowledges [scientifica] from the sense of the letter of the Word, adapted to confirm the falsities by which truths are destroyed; and "I plucked the prey out of his teeth" signifies that he delivered others from falsities by instructing them.

[16] Because the "teeth" signify falsities in things most external, "gnashing of teeth" signifies to fight with vehemence and anger from falsities against truths, in the following passages. In Job:

He teareth me in his wrath, and hateth me; mine enemy gnasheth upon me with his teeth, he sharpeneth his eyes against me (Job 16:9).

In David:

The halt whom I know not gather themselves together against me, they rend, nor are they silent. They gnash upon me with their teeth (Psalms 35:15, 16).

In the same:

The wicked plotteth against the just, and gnasheth upon him with his teeth (Psalms 37:12).

In the same:

The wicked shall see and be provoked; he shall gnash with his teeth, and melt ³ away (Psalms 112:10).

In Micah:

Against the prophets that lead the people astray, that bite with their teeth (Micah 3:5).

In Lamentations:

All thine enemies opened their mouth against thee, O daughter of Jerusalem, they hissed and gnashed the teeth (Lamentations 2:16).

In Mark:

One said to Jesus, I have brought unto thee my son, who hath an evil ⁴ spirit; and wheresoever it taketh him it teareth him; and he foameth and grindeth his teeth, and pineth away; and I spake to Thy disciples that they should cast it out, but they were not able. And Jesus said unto him, Thou dumb and deaf spirit, I command thee come out of him, and enter no more into him (Mark 9:17, 18, 25).

One who is ignorant of the spiritual sense of the Word might suppose that they are said "to gnash the teeth" merely because they were angry and intent on evil, since men then press the teeth together; but they are said "to gnash the teeth" because the endeavor to destroy and the act of destroying truths by means of falsities are meant by it; this is said in the Word because "teeth" signify falsities in things most external, and "gnashing" signifies vehemence in fighting for them; this effort and act are also from correspondence.

[17] Moreover, such was the deaf and dumb spirit that the Lord cast out; for all spirits are from the human race; this spirit was from that kind of men who had vehemently fought for falsities against truths; consequently the one obsessed by him "foamed and gnashed his teeth." He is called by the Lord "deaf and dumb" because he was unwilling to perceive and understand the truth, for such are signified by "the deaf and the dumb." And because this spirit was determined and obstinate against truths, and had confirmed himself in falsities, the disciples were not able to cast him out, for the falsities for which he had fought they were not yet able to dispel because they had not yet reached the proper state, and it was for this also that the disciples were rebuked by the Lord. That this spirit was such, and the one obsessed by him was not such, is signified by "the spirit tearing him," and the obsessed "pining away;" and the Lord's commanding the spirit "to enter no more into him."

[18] All this makes clear what is signified by:

Gnashing of teeth (Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28).

"Gnashing of teeth" in the hells means continual disputation and combat of falsities with each other and against truths, and thus of those who are in falsities, joined with contempt of others, enmity, jeering, derision, blaspheming, and these also burst forth into attempts to tear each other in pieces, for everyone fights for his own falsity from love of self, of learning, and of fame. These disputations and contests are heard outside of these hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven. (But more on this subject may be seen in the work on Heaven and Hell 575.)

[19] Because with the evil the teeth correspond to the falsities they have in the ultimates of their intellectual life, which are called corporeal-sensual, therefore the spirits who are such appear deformed in the face, the greater part of which is made up of the teeth standing widely apart like gratings, and in a broad grin, and this because such gaping of teeth corresponds to the love and eagerness for fighting for falsities against truths.

[20] Because the teeth correspond to the ultimates of man's intellectual life, which are called sensual, and these when separated from the truths of the interior understanding, which are called spiritual, are in the falsities of evil, but the same when not separated correspond to the truths of good in the sensual, so "teeth" in the Word signify also ultimate truths (as in Job 19:19, 20; Amos 4:6, which may be seen explained above).

[21] And because the Lord glorified His entire Human, that is, made it Divine, therefore it is said of Him in Moses:

His eyes shall be red with wine, and His teeth white with milk (Genesis 49:12).

"Eyes red with wine" signifies that His intellectual was Divine truth from Divine good; and "teeth white with milk" signifies that His sensual was likewise Divine truth from Divine good; for "Shiloh" here (verse Genesis 49:10) means the Lord.

[22] Because "teeth" correspond to the ultimates of the intellectual life, which are called sensual, good spirits and angels have teeth the same as men, but with them the teeth correspond to truths in the ultimate sensual, for with them the sensual is not separated from the truths of the interior understanding which are called spiritual.

Bilješke:

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."

Bilješke: