The Crucifixion

1. And all the multitude of them stood up and led Him to Pilate.

2. And they began to accuse Him, saying, We found this [Man] perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King.

3. But Pilate asked Him, saying, Art Thou the King of the Jews? And He answering him declared, Thou sayest.

4. And Pilate said to the chief priests and the crowds, I find no guilt in this man.

5. But they were urgent, saying, He stirs up the people, teaching throughout all Judea, beginning from Galilee even to here.

6. And when Pilate heard of Galilee, he asked whether the Man were a Galilean.

7. And when he knew that He was from Herod’s authority, he sent Him to Herod, who himself also was in Jerusalem in those days.

8. And Herod, seeing Jesus, rejoiced exceedingly, because for a considerable [time] he was desiring to see Him, since he had heard many things about Him, and hoped to see some sign done by Him.

9. And he asked Him with a considerable [number of] words; but He answered him nothing.

10. And the chief priests and scribes stood vehemently accusing Him.

11. And Herod, making Him as nothing with his armies, and mocking, arrayed Him in a splendid cloak, [and] sent Him again to Pilate.

12. And in the same day Pilate and Herod became friends with one another, for before they were at enmity between themselves.

At the end of the previous episode, Jesus was under interrogation by the council of chief priests and elders. Their intent was to get a confession from Jesus, something that would enable them to convict Him of blasphemy. So, they asked Jesus, “Are you the Son of God?” Jesus’ reply was simply, “You say that I am.” This was enough for them to go forward with their conviction. According to the Hebrew scriptures, the punishment for blasphemy was death (Leviticus 24:16).

At that time, however, all decisions about capital punishment were in the hands of the Roman government. Therefore, the religious leaders, who were subject to Roman law, did not have the authority to kill Jesus. They would need to take Jesus to Pilate, the chief Roman official at that time. Pilate’s job is to maintain civil order, not resolve religious disputes. Therefore, instead of accusing Jesus of blasphemy, which is a religious offense, the religious leaders accuse Jesus of inciting a rebellion against the Roman government, which is a political crime worthy of the death penalty.

This is where this next episode begins. As it is written, “the whole multitude of them arose and led Jesus to Pilate” (Luke 23:1). Not only does Pilate have the authority to collect taxes, but he also has the power to punish criminals, even, if necessary, by death. In this regard, Pilate can determine whether or not a particular person is an enemy of the state, and if so, that person can be crucified for treason. It is for this reason that when the religious leaders bring Jesus to Pilate, they say nothing about the claim that He is the Son of God. Instead, they say, “We found this man perverting the nation, and forbidding us to pay taxes to Caesar, saying that He Himself is Christ, a King” (Luke 23:2).

We know, of course, that this allegation is simply not true. Jesus never said that they should not pay taxes to Caesar, nor did He ever declare that His kingdom would replace Caesar’s. What He did say was, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Luke 20:25), and also, “The kingdom of God is within you” (Luke 17:21). But the allegation is effective. After all, it’s Pilate’s job to preserve order in the kingdom, and not allow for rebellion. If Jesus is in fact a rebel, challenging civil authority, Pilate will have to deal with Him severely. Therefore, Pilate turns to Jesus and asks, “Are You the King of the Jews?” (Luke 23:3). Once again, Jesus responds with the ambiguous statement, “You say” (Luke 23:3). This is almost the same wording that Jesus used when the high priest asked Jesus if He were the Son of God. Jesus said, “You say that I am” (Luke 22:70).

Pilate is not upset by Jesus’ response, nor does He interpret it as a confession. He simply says to the chief priests and to the crowd, “I find no fault in this man” (Luke 23:4). Jesus’ accusers, however, are not willing to be put off. They are adamant about having Jesus condemned, and their words become fierce as they accuse Him of being a rabble rouser: “He stirs up the people,” they say, “teaching throughout all Judea, beginning from Galilee to this place” (Luke 23:5).

The mention of Galilee catches Pilate’s attention because that area is not under Pilate’s jurisdiction. That district belongs to Herod Antipas. Therefore, Pilate asks if Jesus is a Galilean. When Pilate discovers that Jesus is indeed from Galilee, he sends Jesus to Herod, who happens to be in Jerusalem at that time. Interestingly, we read that when Herod sees Jesus, “He rejoiced exceedingly, because for a considerable [time] Herod was desiring to see Jesus, since he had heard many things about Him, and hoped to see some miracle done by Him” (Luke 23:8).

Curious about the signs and miracles that have been attributed to Jesus, Herod questions Him at great length. Jesus, however, remains silent, and gives no answer, fulfilling the prophecy, “Like a lamb led to the slaughter … He did not open his mouth” (Luke 23:9; Isaiah 53:7).

Jesus’s silence enrages the religious leaders who are standing nearby. As it is written, “the religious leaders began to vehemently accuse Him” (Luke 23:10). As Jesus stands there, saying nothing, the religious leaders together with Herod and his soldiers heap scorn and ridicule upon Jesus. As it is written, “Then Herod, with his soldiers, treated Jesus with contempt, mocked Him, put a gorgeous robe on Him and sent Him back to Pilate” (Luke 23:11).

Following this contemptuous mockery of Jesus, it is written that “Herod and Pilate became friends with each other that very day, for before that they had been enemies” (Luke 23:12). This is a powerful picture of an unholy alliance of evil and falsity. Even robbers can appear to be friends when temporarily united in a common effort to steal and destroy. In this regard, the temporary friendship between Herod and Pilate represents the way evil desires and false thinking can make common cause in ridiculing truth and destroying goodness. ¹

A practical application

Although Jesus has been mocked and ridiculed, neither Pilate nor Herod is eager to have Him executed. Whether Jesus is crucified or set free, there will be consequences — someone will be upset. That’s why Pilate and Herod find it most expedient to pass Jesus back and forth between them. Similarly, there is a tendency in each of us to avoid making the tough decisions that conscience demands. Instead of living by what we know to be true, we can succumb to the inclination to drift with the crowd and yield to popular opinion. As a spiritual practice, notice Herod and Pilate teaming up in you, getting you to avoid tough decisions — especially those decisions that might make you unpopular. The need to be accepted by others is a powerful one, but it should never replace the deliberate decision to live by the teachings of the Lord’s Word, spiritually understood, and taken to heart. ²

Pilate’s Decision

13. And Pilate, having called together the chief priests, and the rulers, and the people,

14. Said to them, you have brought to me this Man as one that turns away the people, and behold, I, having examined [Him] before you, have found no guilt in this Man concerning those things of which you accuse Him.

15. But neither [did] Herod, for I sent you to him, and behold, nothing worthy of death has been committed by Him.

16. Therefore, having chastised Him, I will release [Him].

17. And of necessity he must release one to them at [the] festival.

18. But they cried out all at once, saying, Take this [Man] away, and release unto us Barabbas;

19. Who for a certain insurrection which was made in the city, and [for] murder, had been cast into prison.

20. Again, therefore, Pilate summoned [them], willing to release Jesus.

21. But they cried out, saying, Crucify, crucify Him!

22. And he said to them a third [time], Why? What evil has He done? I have found no guilt of death in Him; therefore, having chastised Him, I will release [Him].

23. But they pressed upon [him] with loud voices, asking that He might be crucified; and the voices of them and of the chief priests prevailed;

24. And Pilate assented that it should be as they required.

25. And he released to them him who for insurrection and murder had been cast into prison, whom they had asked; but he delivered up Jesus to their will.

As we have seen, Pilate has been unwilling to convict Jesus, saying rather, “I find no fault in Him” (Luke 23:4). The truth of the matter is that Jesus has done nothing wrong. He has come to teach and to heal; He has come to offer a new way to understand God and a new way to serve the neighbor. Everything He does has been motivated by the deepest love. At this point, Pilate finds no fault in Jesus (Luke 23:4). Therefore, Pilate calls together the religious leaders and the people, and presents his case to them, saying, “You have brought this man to me as one who has been inciting a rebellion. However, having examined Him in your presence, I have found no fault in this man regarding the charges you have made against Him” (Luke 23:14). Pilate then says that both he and Herod have found that Jesus “has done nothing deserving of death” (Luke 23:15). To this he adds that he will “punish Jesus and release Him” (Luke 23:16).

The crowd, however, does not agree. “Away with this man,” they cry out, “and release to us Barabbas” (Luke 23:18). Barabbas is a well-known criminal who has been imprisoned for insurrection and murder (Luke 23:19). As the chief Roman official in that jurisdiction, Pilate is surely aware of Barabbas’ criminal record, and would therefore be reluctant to release him. Therefore, he calls out to the crowd a second time, suggesting that Jesus be set free. But the crowd becomes even more insistent, shouting, “Crucify Him, crucify Him!” (Luke 23:21).

The relentless crowd, in this case, represents the relentless demands of our lower nature. This is a picture of how our unregenerate will can overwhelm our understanding. Again and again, we might offer up our reasons for doing the right thing, but if our corrupt will is adamant, reason and understanding will be overpowered. This clash between an insistent lower nature, represented by the crowd, and our understanding, represented by Pilate, is a continual one. Therefore, we read that Pilate says to the crowd a third time, “Why, what evil has He done? I have found no reason for death in Him. I will therefore punish Him and let Him go” (Luke 23:22).

There is a part of us that has no desire to harm what is true and good. It could be called “reason” or “common sense.” But if reason is not well-developed and led by truth from the Word of God, it will crumble when challenged by an assertive and aggressive lower nature. If we drop our guard, just a little, the desires of our lower nature will inundate, overwhelm, and shout down our understanding. As it is written, “But the crowd was insistent, demanding with loud voices that He be crucified. And the voices of these men and the chief priests prevailed” (Luke 23:23). ³

As a result, Pilate relented and gave in to the insistent demands of the crowd. Not only did he agree to crucify Jesus, but he also agreed to release the known criminal, Barabbas (Luke 23:24). As it is written, “So Pilate released to them the one who for rebellion and murder had been thrown into prison, and he delivered Jesus to their will” (Luke 23:25).

A practical application

Barabbas, who was imprisoned for rebellion and murder, represents those parts of ourselves that are determined to rebel against divine order and destroy what is good and true. Whenever we succumb to the promptings of our lower nature, we “release Barabbas” and “crucify Jesus.” Instead of doing God’s will, we do whatever our lower nature demands. And so, this episode concludes with the chilling words that describe Pilate’s final decision: “He delivered Jesus to their will” (Luke 23:25). With this in mind, refuse to be bullied by the unregenerate will of your lower nature, even when it cries with a loud voice, “Release Barabbas.” When the inner crowd makes this demand, remain steadfast in higher truth, keeping Barabbas locked up. Instead, “Release Jesus.”

Taking Up The Cross

26. And as they led Him away, taking [hold] on one Simon, a Cyrenian, coming out of the field, they laid the cross on him to bring [it] after Jesus.

27. And there followed Him a multitude of many people and of women, who also bewailed and lamented Him.

28. But Jesus turning to them said, Daughters of Jerusalem, weep not over Me, but weep over yourselves and over your children.

29. For behold, the days are coming, in which they shall say, Happy [are] the barren, and the wombs which have not given birth, and the breasts which have not nursed.

30. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

31. For if they do these things in the moist tree, what shall be done in the withered?

Jesus has been very clear about the significance of the cross. Earlier in this gospel, Jesus said, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me” (Luke 9:23). And, again, shortly after telling the parable of the great supper, Jesus said, “Whoever does not bear his cross and come after Me cannot be My disciple (Luke 14:27). Jesus is saying that we will each have many trials and temptations, signified by “the cross.” During these times of spiritual combat, we must “follow Him,” meaning that we must remain steadfast, following the truth that He teaches. This is the only way to overcome in temptation. ⁴

As we have mentioned, Jesus has been undergoing spiritual combats during the course of His entire life. As the final and most grievous temptation approaches, Jesus is physically depleted. After being arrested on the Mount of Olives, He was taken to the high priest’s house where He was blindfolded, mocked, and beaten throughout the night. When morning came, He was interrogated by the council of chief priests and elders who delivered Him to Pilate for further questioning. Pilate then passed Jesus on to Herod where He was treated contemptuously by Herod’s soldiers, and then sent back to Pilate. At this point, Jesus is weary, so weary that He cannot physically carry His own cross. This is perhaps why the soldiers took hold of a certain man who was coming in from the country, and laid the cross on him (Luke 23:26). ⁵

The man who carries Jesus’ cross is named “Simon.” His name comes from the Hebrew word Shim'on [ שִׁמְעוֹן ] which means “to hear.” Little is known about this man except that he is a Cyrenian and is “from the country.” His role in the divine narrative suggests that he represents those people who have a simple, uncomplicated faith in Jesus. Although they are “from the country,” they have heard Jesus’ message, and have been drawn to Him. Through them — the Simons of the world — the message of the cross, and the truth it represents, will be carried on.

At a deeper level, however, Jesus is still carrying His cross. He is still bearing the suffering, feeling the agony, and fighting off despair as He undergoes the severest temptations. For Jesus, as for each of us, times of temptation reveal our essential character. During these times, our true nature is revealed in how we respond, what we say, and what we do. This is how each of us bears our cross.

As Jesus continues to make His way to the place of crucifixion, a multitude of people, including many women, are following Him. The women are deeply grieving what is happening to Jesus. (Luke 23:27). Turning to the women, Jesus tells them not to weep for Him. He knows that this crucifixion is not just about Him, but, more deeply, it is about the denial and rejection of the truth He came to teach. Without that truth to lead and guide humanity, there will be nothing to control or subdue the unregenerate human will. Instead, it will reign supreme, unleashing greed, hatred, revenge, cruelty, and chaos. Therefore, Jesus says to them, “Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children” (Luke 23:28).

This is a low point for Jesus. In His weakened state, His vulnerable, infirm humanity feels the deepest despair, not for Himself, but for the future of the human race. In a world without truth to guide and protect it, hell would most certainly flood the land with fury, producing limitless suffering for people. ⁶

A new spiritual era

Nevertheless, even as Jesus approaches His crucifixion, fully aware of the devastation that will follow, He also foresees the birth of a new spiritual era based on the truth He has been teaching. It will be a time when people who are good at heart but without spiritual guidance will eagerly receive the genuine truths of religion. In sacred scripture, these good people who are without truth, yet yearn for it, are called the “barren.” When the long-awaited truth comes to them, and especially when they live their lives according to that truth, they will give birth to works of love and charity. They will be blessed. Therefore, Jesus says, “Indeed, the days are coming when people will say, ‘Blessed are the barren, the wombs that never bore, and the breasts which never nursed’” (Luke 23:29). ⁷

These “new births” of love and charity are spiritual offspring. They refer to what can be produced through us when a new understanding based on the inner meaning of the Lord’s Word, and a new will based on a life according to those truths, are united in us. The result, so to speak, is a “new church” or a “new temple” — that is, the union of goodness and truth in an individual. As it is written in the Hebrew scriptures, “I will make this new temple more glorious than the first” (Haggai 2:9). ⁸

People in whom this new church or new temple exists will feel the Lord’s power working through them. Evil desires and false beliefs that had held them captive for so long will run for cover. Tormented and tortured by the light of truth, those evil desires and false thoughts will seek refuge in the lowest places they can find. As Jesus puts it, “Then they will begin to say to the mountains, ‘Fall on us!’ and to the hills, ‘Cover us.’” (Luke 23:30). This is a physical description of how far evil and falsity will be flee from us and run for cover when we live in the powerful and protective light of divine truth. ⁹

A world without truth

After Jesus prophesies the coming of a new religious era when the truth He teaches will be received and lived, He describes the opposite — a world without His presence and without the truth He came to teach. As Jesus puts it, “For if they do these things in the green wood, what will be done in the dry?” (Luke 23:31). In other words, if they do these things to Him while He is still alive and present with them, what horrors will take place when Jesus is no longer there, that is, when the truth is rejected? ¹⁰

To understand the deeper meaning of Jesus’ words, we need to reflect on the meaning of a well-watered green wood as opposed to a dry one. In sacred scripture, water corresponds to truth. Just as water cleanses, refreshes, and nourishes the body, truth does the same for the soul. As it is written in the Hebrew scriptures, in regard to those who remain rooted in the nourishing truths of the Lord’s Word, “They shall be like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It is not anxious in a time of drought and never fails to bear fruit” (Jeremiah 17:8). ¹¹

As long as Jesus was with His people, teaching truth, their inner lives could remain fresh, green, and well-watered through the truth they were willing to receive. But not all were willing to receive. As Jesus has told His disciples, “the Son of Man must suffer many things and be rejected by the elders, chief priests, and scribes” (Luke 9:22). Also, “the Son of Man must first suffer many things and be rejected by this generation ” (Luke 17:25). In this regard, the crucifixion of Jesus represents the way truth is falsified and rejected.

They Know Not What They Do

32. And there were also others, two malefactors, led with Him to be slain.

33. And when they had come to a place called Skull, there they crucified Him and the malefactors, one on the right hand and the other on the left.

34. And Jesus was saying, Father, forgive them, for they know not what they do. And dividing His garments, they cast lots.

35. And the people stood beholding. And the rulers with them also derided, saying, He saved others; let Him save Himself, if He be the Christ, the chosen of God.

36. And the soldiers also mocked Him, coming and offering Him vinegar,

37. And saying, If Thou be the King of the Jews, save Thyself.

38. And an inscription was also written over Him in letters of Greek, and Latin, and Hebrew: This is the King of the Jews.

39. And one of the malefactors who were hanging [beside Him] blasphemed Him, saying, If Thou be the Christ, save Thyself and us.

40. But the other, answering, rebuked him, saying, Dost thou not fear God, because thou art in the same judgment?

41. And we indeed justly, for we receive the [things] [of which we are] worthy for what we have committed, but this [Man] has committed nothing amiss.

42. And he said to Jesus, Remember me, Lord, when Thou comest in Thy kingdom.

43. And Jesus said to him, Amen I say to thee, today thou shalt be with Me in paradise.

As Jesus is led to the place of crucifixion, two criminals are led along with Him. (Luke 23:32). As it is written, “When they came to the place called the Skull, they crucified Him and the criminals there, one at His right hand, the other at his left” (Luke 23:33). It is at this point, as Jesus is being nailed to the cross, that He says, “Father, forgive them for they know not what they do” (Luke 23:34).

In both the Gospel According to Matthew and the Gospel According to Mark, Jesus’ last words are, ‘My God, My God, why have You forsaken Me?” (Matthew 27:46; Mark 15:34). But in Luke, Jesus says, “Father, forgive them for they know not what they do.” These are very different statements. In Matthew and Mark, Jesus’ sense of being separate from His inner divinity is extreme. His anguished expression, “My God, My God, why have You forsaken Me?” is comparable to those states of despair in us when we feel abandoned by God.

But in Luke, we find a very different response. Jesus does not call out to “God,” but rather to His “Father” — a more intimate term. Moreover, there is no indication of abandonment or separation, but rather a close relationship similar to that which takes place between a father and a son. In addition, Jesus’ plea for forgiveness contains one of the major themes of the Gospel According to Luke: it is the importance of a developed understanding. We need knowledge, we need instruction, we need to know what we are doing. Therefore, Jesus says, “Father, forgive them for they know not what they do.” ¹²

Meanwhile, at the foot of the cross, the soldiers are gambling for Jesus’ clothing, paying little attention to His suffering. This callous attitude represents a place within each of us that is primarily concerned with the demands of our lower nature and the acquisition of material goods. As it is written, “And they threw dice, dividing up His garments among themselves” (Luke 23:34). Their insensitivity is especially poignant in the light of the fact that Jesus has just cried out, “Father, forgive them for they know not what they do.”

Leaders, soldiers, and criminals at the cross

As Jesus hangs on the cross, slowly dying the painful death of crucifixion, three groups of people revile Him. The first group of people are the leaders who sneer at Him, saying, “He saved others; let Him save Himself if He is the Christ, the chosen of God” (Luke 23:35). These leaders have already judged and condemned Jesus for claiming to be the Son of God. Now, even as Jesus hangs on the cross, they continue to challenge Him. Their taunting words and cruel sneers represent the part of us that demands that God come down to our level and do our will; it is not interested in humbly learning the truth so that we might do God’s will.

The next group of people are the soldiers. Following the example of the leaders who have begun the taunting, they also mock Jesus, offer Him sour wine, and say, ‘If You are the King of the Jews, save Yourself’” (Luke 23:37). These soldiers represent the tendency to turn religion into a joke and make a mockery of what is true. This is the tendency to take pleasure in ridiculing, deriding, and making fun of both people and the sacred. This is evidenced by the scornful, sarcastic inscription the soldiers place over Jesus’ head as He hangs on the cross: “This is the King of the Jews” (Luke 23:38). ¹³

The third and final group is the one represented by the two criminals who are crucified on the left and right side of Jesus. The first criminal taunts Jesus as did the first two groups, saying, “If You are the Christ, save Yourself,” and then he adds, “and us” (Luke 23:39). He represents the part of ourselves which is willing to believe, but only if we can get something out of it. This is the tendency to promote our own self-interest rather than to use truth as a means through which goodness can be expressed. ¹⁴

The second criminal, however, has a different response. Turning towards the first criminal, he rebukes him, saying, “Do you not even fear God, seeing you are under the same condemnation?” (Luke 23:40). This second criminal believes not only that he is guilty and deserves to die, but also that Jesus is innocent and deserves to live. As He puts it, “We receive the due reward for our deeds. But this Man has done nothing wrong” (Luke 23:41). Then, humbly turning to Jesus, he says, “Lord, remember me when You come into Your kingdom” (Luke 23:42).

It is significant that this second criminal is the only individual who does not ask Jesus to come down from the cross, or to prove that He is the Christ. Instead, he first of all acknowledges his own guilt, and then turns to Jesus. While Jesus has not responded to the taunts of the leaders, the soldiers, or the first criminal, He does respond to the request of the man who acknowledges his guilt and asks to be remembered. Jesus says to him, “Assuredly, today you will be with Me in Paradise” (Luke 23:43).

A practical application

The second criminal represents that aspect of ourselves which is willing to do the work of self-examination, including acknowledging our sins. This is the aspect of ourselves that sincerely turns to God for help and support, asking Him to be mindful of our needs. Here, in the simple story of a humble criminal who acknowledges his guilt, we see a practical application for our lives: we must first humbly acknowledge our guilt, take responsibility for what we have done, and then, turn to God so that we might start a new life in His kingdom — a life that can begin today.

The Final Agony

44. And it was about the sixth hour, and there was darkness over the whole land until the ninth hour.

It should not be forgotten that the mocking of the leaders, the bitter ridicule of the soldiers, the blasphemous taunts of the first criminal, and the repentant request of the second criminal all took place while Jesus hung on the cross. While little is said about Jesus’ physical agony, which must have been extreme, we are given prophetic glimpses of it in the psalms. As it is written, “I am poured out like water, and all of My bones are out of joint. My heart is like wax. It has melted within Me. My strength has dried up like baked clay…. They pierce My hands and My feet” (Psalm 22:17-18). This physical agony is representative of the deeper torments that Jesus is experiencing during His final temptation.

Of all the temptations going through Jesus’ mind, one of the most severe must have been the temptation to abandon His mission, save Himself, and come down from the cross. In this regard, consider the way Jesus was taunted by each group. The first group said, “He saved others; let Him save Himself.” The second group said, “If You are the King of the Jews, save yourself.” And the first criminal said, “If You are the Christ, save Yourself, and us.”

These taunts bring to mind the struggle that Jesus had gone through on the Mount of Olives. At that time, He entertained a moment of doubt about His divine mission, saying, “Father, if it is Your will, remove this cup from Me.” Then, He added, “Nevertheless, not My will but Yours be done” (Luke 22:42). Through the pain, through the grief, through the doubt, through it all, Jesus remains steadfast, entering ever more deeply into the divine love within Him. ¹⁵

The sixth hour

As Jesus enters the final agony, it is the sixth hour, and there is darkness over all the earth until the ninth hour” (Luke 23:44). The “sixth” hour in biblical times is noon, and the “ninth hour” is three PM. These words fulfill the prophecy given in the Hebrew scriptures: “‘It shall come to pass in that day,’ says the Lord God, ‘that I will make the sun go down at noon, and I will darken the earth in broad daylight’” (Amos 8:9).

The darkening of the earth at mid-day represents the darkness and depravity into which humanity had fallen, even while the light of truth was with them. People had sunk so low that they were willing to crucify the very One who had come to save them. The utter darkness that filled the land, even when it should have been broad daylight, represents the ignorance, disbelief, and false teachings that had prevented people from understanding the truth that Jesus taught. ¹⁶

The Triumph

45. And the sun was darkened, and the veil of the temple was ripped in the midst.

46. And calling [out] with a great voice, Jesus said, Father, into thy hands I commend My spirit. And having said these things, He let out the spirit.

Despite the appearance that all is lost and that His mission has failed, despite the most diabolical onslaughts of hell urging Him to abandon His mission and come down from the cross, Jesus remains steadfast. Beyond the feelings of despair that are attacking Him and the false messages that are assailing Him, Jesus summons the love that has been within Him from the Father, and from that love He chooses to forgive those who know not what they are doing. This decision is not the parting words of a defeated victim. Rather, it is the beginning of Jesus’ final triumph. Every onslaught, every pain, every torment is driving Him deeper within, helping Him to become united with the divinity that is His own soul.

As we have already seen, three groups of people taunted Jesus to come down from the cross. “Come down,” they said, again and again. But each time Jesus refuses because coming down is the very opposite of Jesus’ mission. His mission is to use every temptation and every onslaught of hell as an opportunity to ascend to a higher place — to move closer to the divine within Him. In the same proportion that devils of hell endeavor to pour their wrath upon Him, Jesus draws from the Father within Him the power to conquer and subjugate these diabolical forces. These are the same forces that have been destroying humanity, possessing people’s minds with destructive thoughts, and controlling their wills with selfish desires. If Jesus can overcome in these temptations, there is hope for humanity.

Even as the darkness deepens, every word that Jesus utters from the cross gives hope. “Forgive them for they know not what they do,” He says as He calls upon His Father. “Assuredly, today you will be with Me in paradise,” He says to the criminal on the cross. Even in the darkness, Jesus refuses to give in to temptation. He will not come down. Instead, He continues to rise higher, even until the ninth hour.

The veil of the temple

It was at this moment that “the veil of the temple was torn in two” (Luke 23:45). In the tabernacle, the veil hung between the Holy of Holies and the Holy Place. It divided the Most Holy place, where the Ten Commandments were kept, from the Holy Place, which was the place of prayer. It was sixty feet high, thirty feet wide, and four inches thick. When this veil was suddenly and miraculously torn in two, there was no longer any separation between the Most Holy Place and the Holy Place. On the spiritual level, this means that there would no longer be any separation between the life of prayer (the Holy Place) and the life of service (the Most Holy Place). Also, there would no longer be any separation between knowing the truth and living according to it.

More deeply, there would no longer be any separation between the Son and the Father. Our idea of God would no longer be that of a distant, angry deity who thundered from the mountaintop. Rather, God could now be seen as an approachable, loving Father, who is among us as one who serves (Luke 22:27). ¹⁷

Through His struggles to overcome every temptation, Jesus had triumphed. Again and again, He drew power from His infinite soul, casting out every demon and every selfish passion as He became united with the divinity that was within Him. It was at this point that He cried out in a loud voice, “Father, into Your hands I commend My spirit” (Luke 23:46). This was the fulfillment of the prophecy given through David a thousand years earlier, “In You, O Lord, I put My trust…. You are My strength. Into Your hand I commit My spirit; You have redeemed Me, O Lord God of truth” (Psalm 31:1, 5).

It was only then that the struggle was over. As it is written, “And having said this, He breathed His last” (Luke 23:46).

A practical application

When hardships, temptations and adversity arise, people tend to respond in a variety of ways. They might fight back in anger, run away in fear, become frustrated, get anxious, or sink into despair. Jesus, however, demonstrates that there is another way. He uses temptation to draw closer to His inner divinity. We can do something similar. We can call upon God in prayer, allowing Him to bring truth to our remembrance. Then we can respond to the situation from love guided by truth. If we do this during the lesser temptations, it will strengthen us for the greater ones. This is how we build “spiritual muscle.” Therefore, whenever irritation, anxiety, defensiveness, or discouragement arises, use it as a signal to go higher. Choose to draw closer to God. Say to yourself, “This is an opportunity for me to become a finer person.” Like Jesus, refuse to come down. Rise higher.

Caring for Jesus’ Body

47. But when the centurion saw what came to pass, he glorified God, saying, Truly this was a just Man.

48. And all the crowds who came together to that sight, beholding the things that were done, striking their chests, returned.

49. And all His acquaintances, and the women who followed with Him from Galilee, stood afar off, beholding these things.

50. And behold, [there was] a man named Joseph, a counselor, being a good and just man,

51. Who had not consented to the counsel and deed of them; [he was] of Arimathea, a city of the Jews, who also himself was waiting for the kingdom of God.

52. This [man], going to Pilate, asked for the body of Jesus;

53. And taking it down, he wrapped it in a cloth, and placed it in a sepulcher that was hewn in stone, where no one had yet been laid.

54. And that day was the Preparation, and a Sabbath began to dawn.

55. And the women also, who came together [with] Him from Galilee, followed after and observed the sepulcher, and how His body was laid.

56. And returning, they prepared spices and ointments. And indeed they were quiet for the Sabbath according to the commandment.

The people who witnessed the crucifixion saw an innocent Man who was able to rise above the taunts and jeers of the crowd, forgive His accusers, promise eternal life to a repentant criminal, and express His complete trust in God. Many were deeply moved. One of the Roman soldiers who stood guard at the foot of the cross exclaimed, “Certainly this was a righteous Man” (Luke 23:47). The crowds who had witnessed the crucifixion beat their breasts in sorrow. Others stood by in silence, stunned by what had just happened. As it is written, some “beat their breasts” while others “stood afar, beholding these things” (Luke 23:48-49).

While some beat their breasts and others stand afar, a man named Joseph of Arimathea is moved to act. After Jesus “breathed His last,” Joseph goes to Pilate, seeking permission to take Jesus’ body from the cross. Although this incident appears in every gospel, only in Luke is Joseph described as a “good and just man” (Luke 23:50). Moreover, only in Luke do we discover that although Joseph was a member of the council of chief priests and elders who convicted Jesus, “he had not consented” to the decision of the council to convict Jesus of blasphemy (Luke 23:51).

In dissenting from the decision of the majority, Joseph of Arimathea represents the use of reason and understanding to rise above the demands of the selfish will. While the selfish will demands that it should be served, Jesus teaches unselfish service and sacrifice. While the selfish will demands anger and revenge, Jesus teaches love and forgiveness. The process of reformation begins when the understanding of higher truth is used to subordinate the demands of the selfish will. ¹⁸

Joseph of Arimathea, then, in refusing to concur with the scornful, self-serving demands of the council, represents this higher understanding. In doing so, he becomes a living example of what is taught in the Hebrew scriptures: “Blessed is the man who walks not in the council of the ungodly, nor sets foot on the path of sinners, nor sits in the seat of the scornful” (Psalm 1:1). Also, “You shall not follow a multitude to do evil” (Exodus 23:2).

When Joseph of Arimathea asked Pilate for Jesus’ body, he was demonstrating his loyalty to Jesus. At the same time, He was obeying Mosaic law which specified that dead bodies were not allowed to remain on the cross overnight. The crucified person must be buried the same day (See Deuteronomy 21:22-23). And so, after obtaining permission to take Jesus’ body, Joseph “took it down, wrapped it in linen cloth, and placed it in a new tomb cut out of a rock, where no one had ever lain” (Luke 23:53). Joseph of Arimathea, this good and just man, the one who dissented from the council and had been waiting for the kingdom of God, gave Jesus an honorable burial.

In addition, it is written that “the women who had come with Jesus from Galilee followed after, and observed the tomb and how His body was laid” (Luke 23:55). It was late in the day, sunset was approaching, and the Sabbath was drawing near. These women, who represent the tender affection for truth in each of us, could only observe Joseph’s actions and how Jesus was laid in the tomb. For the moment, there is no time to anoint Jesus’ body with fragrant spices and oils, representing the respect and love they have for Jesus’ life and teaching. But they would return, after the Sabbath, to do so (Luke 23:56). ¹⁹

It had been a difficult time. Jesus had been crucified, placed in a tomb, and laid to rest. He had defeated the enemy, subjugated hell, and glorified His humanity. It was time, at least for the moment, to rest. Therefore, this episode closes with the words, “And they rested on the Sabbath according to the commandment” (Luke 23:56). ²⁰

Footnotes:

412. And hide us from the face of Him that sitteth upon the throne, and from the anger of the Lamb, signifies lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord. This is evident from the signification of "hide us," when it is said by those in whom the goods and truths of the church are destroyed by evils of life and falsities therefrom, as being lest they should suffer direful things (of which presently); also from the signification of "from the face of Him that sitteth upon the throne," as being the Lord in respect to Divine good in heaven; that "face," in reference to the Lord, means the Divine love, from which is Divine good in heaven, will be evident from the passages in the Word that will be cited presently; and that "He that sitteth upon the throne" means the Lord in respect to Divine good in heaven may be seen above (n. 297, 343). Also from the signification of "the anger of the Lamb," as being the casting into hell by the influx of Divine truth proceeding from the Lord.

That "the anger of Jehovah" or of the Lord signifies this, can be seen from passages in the Word to be cited in the following article. Moreover it may be seen above (n. 297, 343) that the Lord alone is meant by "Him that sitteth upon the throne," and by "the Lamb;" the Lord in respect to Divine good by "Him that sitteth upon the throne," and the Lord in respect to Divine truth by "the Lamb." The expression "the anger of the Lamb" does not mean that the Lord (who is meant by "Him that sitteth upon the throne" and by "the Lamb") is angry, for He is Divine good itself, and that cannot be angry, for anger has nothing to do with good itself; but it is so expressed in the sense of the letter of the Word, for reasons explained elsewhere; let it be merely shown here that "the face" of Jehovah, or of the Lord, signifies the Divine love, and thence Divine good in heaven and in the church; and in the contrary sense "to set His face against anyone," and "to hide or conceal His face," has a similar meaning as "wrath" and "anger;" also that "the face," in reference to man, means in both senses the interiors that belong to his mind and affection.

[2] That "the face," in reference to Jehovah or the Lord, signifies the Divine love and the Divine good therefrom is evident from the following passages. In David:

Make Thy faces to shine upon Thy servant; save me because of Thy mercy (Psalms 31:16).

"To make the faces to shine" signifies to enlighten in Divine truth from Divine love; this is signified by "making the faces to shine," because Divine truth, which proceeds from the Lord as a sun in the angelic heaven, gives all the light there, and also enlightens the minds of the angels and fills them with wisdom; consequently the Lord's face, in a proper sense, is the sun of the angelic heaven; for the Lord appears to the angels of the interior heavens as a sun, and this from His Divine love, for love in the heavens when presented before the eyes appears as fire, but the Divine love as a sun. From that sun both heat and light proceed, that heat is Divine good, and that light is Divine truth. From this it can be seen that "Make Thy faces to shine upon Thy servant" signifies to enlighten with Divine truth from Divine good; therefore it is also added, "save me because of Thy mercy;" mercy is of the Divine good. (But of the sun in the angelic heaven, and the heat and light from it, see in the work on Heaven and Hell; of The Sun there, n. 116-125; and of The Heat and Light from it, n 126-140)

[3] In the same:

Many say, Who will show us good? Jehovah, lift up the light of Thy faces upon us (Psalms 4:6).

In the same:

They shall walk, O Jehovah, in the light of Thy faces (Psalms 89:15).

In the same:

Turn us back, O God, and cause Thy faces to shine, that we may be saved (Psalms 80:3, 7, 19).

And in the same:

God be merciful unto us and bless us, and cause His faces to shine upon us (Psalms 67:1).

"The light of the faces" of Jehovah or of the Lord means Divine truth from Divine love (as above) and intelligence and wisdom therefrom, for both angels and men have all their intelligence and wisdom from Divine truth, or the Divine light in the heavens, therefore "make Thy faces to shine upon us," "lift up the light of Thy faces upon us," and "cause Thy faces to shine," in the above passages signify to enlighten in Divine truth, and to bestow intelligence and wisdom.

[4] The like is signified in the blessing of the sons of Israel in Moses:

Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee and be gracious unto thee; Jehovah lift up His faces upon thee and give thee peace (Numbers 6:24-26).

"To make the faces to shine and to be gracious" signifies to enlighten in Divine truth, and to bestow intelligence and wisdom; and "to lift up the faces and give peace" signifies to fill with Divine good and to bestow love. Both are necessary to make man wise, for everyone that is in the spiritual world is enlightened by the light that is from the Lord as a sun, and yet those only become intelligent and wise who are at the same time in love, because the good that is of love is what receives truth; for they are conjoined because they agree and love one another. Only such, therefore, as have love see the sun in heaven, the rest see merely the light. "To be gracious," which is said of making the faces to shine, is predicated in the Word of truth; and "peace," which is said of lifting up the faces, is predicated of good.

[5] Since the Lord's Divine love is seen as a sun in heaven, from which is the light there, so:

When the Lord was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as the light (Matthew 17:2).

Also when He was seen by John:

His face did shine as the sun in his power (Revelation 1:16).

"The garments which became as the light" signify Divine truth, for "garments" in the Word signify truth, and this because all angels are clothed by the Lord according to their reception of Divine truth; and their garments are moreover from the light of heaven, and are shining and brilliant therefrom, and the light of heaven, as was said, is Divine truth. This makes clear why the Lord's garments when He was transfigured "became as the light." (But on these things more may be seen in the work on Heaven and Hell 177-182; also above, n. 64, 195, 271, 395.)

[6] In Matthew:

Jesus said of the child whom He had placed in the midst of the disciples, See that ye despise not one of these little ones; I say unto you, that their angels in the heavens do always behold the face of My Father who is in the heavens (Matthew 18:10).

It is said "their angels behold," because with every man there are spirits and angels, and the spirits and angels are such as the man is. With infant children there are angels from the inmost heaven; these see the Lord as a sun, for they are in love to Him and in innocence; this is meant in the nearest sense by "their angels behold the face of My Father;" "the face of the Father" meaning the Divine love which was in the Lord, consequently the essential Divine which is Jehovah; for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify that the Lord in respect to His Divine good is in the good of innocence, for this is signified by "infant child" in the spiritual sense, and "the face of the Father" signifies the Lord's Divine good. Of "the servants of the Lord," by whom are meant those who are in Divine truths because they are in the good of love and charity, the same is said in Revelation:

The throne of God and of the Lamb shall be in the New Jerusalem; and His servants shall do Him service; and they shall see His face ¹ (Revelation 22:3-4).

But on this see the explanation in the following.

[7] In Isaiah:

In all their distress He was distressed, and the angel of His faces saved them; because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity (Isaiah 63:9).

This treats of the Lord, who is called "the angel of the faces" of Jehovah from Divine truth which is from His Divine love; for "angel" in the Word signifies Divine truth; this is why the angels are called "gods" (See above, n. 130, 200, 302); and "the faces of Jehovah" mean the Divine love which is in the Lord, therefore it is also said, "because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity;" all this is of the Divine love. The Lord in respect to His Human was Divine truth, and from this He combated with the hells, and by it subjugated them; for this reason He is called "an angel," that is, in respect to His Divine Human. This chapter evidently treats of the Lord, and of His combats with the hells and of their subjugation.

[8] In David:

Thou hidest them ² in the hiding place of Thy faces from the elations of man; Thou concealest them in Thy covert from the strife of tongues (Psalms 31:20).

"To hide them in the hiding place of Thy faces" means in the Divine good that does not appear before others; and "to conceal in Thy covert" means in the Divine truth; "the elations of man" and "the strife of tongues" mean the evils of falsity and the falsities of evil; for "elations" are predicated of evils because they are of self-love, and "man" signifies truth and falsity; "the strife of tongues" means the falsity of evil. (What the evil of falsity and the falsity of evil are, see The Doctrine of the New Jerusalem 21.)

[9] In the same:

Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces (Psalms 90:8).

"The light of Thy faces" means the light of heaven from the Lord as the sun there. Because this light is Divine truth itself, from which is all intelligence and wisdom, whatever comes into this light has its quality exhibited as in clear day; for this reason when the evil come into this light they appear just as they are, deformed and monstrous according to the evils concealed with them. This makes clear what is meant by "Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces."

[10] In Jeremiah:

Proclaim these words towards the north, and say, Return, thou backsliding Israel; I will not cause My faces to fall upon you, for I am merciful (Jeremiah 3:12).

Here, too, "My faces" signify the Divine love, and every good that is of love; and "not causing the faces to fall" signifies not to let it be lowered or cease, for when the countenance falls then it ceases to look, which makes clear what is signified by "I will not cause My faces to fall upon you," so it is also said, "for I am merciful," mercy being the Divine love towards the miserable. "Proclaim towards the north" signifies towards those who are in falsities and in evils therefrom; so it is also said, "Return, thou backsliding Israel." "The north" signifies such, because those who are in falsities and in evils therefrom dwell in the northern quarter in the spiritual world. (Of falsities and the evils therefrom, see in The Doctrine of the New Jerusalem 21.) The bread upon the table in the tabernacle was called "the bread of faces," and the table itself "the table of faces" (Exodus 25:30; Numbers 4:7), because "the bread" there, the same as "the faces of Jehovah" signified the Divine good of the Divine love (See The Doctrine of the New Jerusalem 212-213, 218).

[11] Because "the faces of Jehovah," or of the Lord, signify the Divine good united to Divine truth going out and proceeding from His Divine love, therefore also "the faces of Jehovah" signify the interiors of the church, of the Word, and of worship, for Divine good is in the interior of these; the exteriors of the church, of the Word, and of worship are only the effects and works therefrom. The interiors of the church, of the Word, and of worship are signified by "seeing," "seeking," and "entreating the faces of Jehovah." In Isaiah:

What is the multitude of your sacrifices unto Me? when ye shall come to see the faces of Jehovah? (Isaiah 1:11-12)

In Zechariah:

The inhabitants of one city shall go to another, saying, In going let us go to entreat the faces of Jehovah, and to seek Jehovah of Hosts; thus many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah (Zechariah 8:21-22).

In David:

My heart said unto thee, Seek ye my faces; Thy faces, O Jehovah, I do seek (Psalms 27:8).

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1, 2).

In Malachi:

Entreat the faces of God that He may be gracious unto us (Malachi 1:9).

In David:

My soul thirsteth for God, for the living God; when shall I come to appear before the faces of God? Hope thou in God, for I shall yet confess to Him; His faces are salvations (Psalms 42:2, 5).

In these passages, "faces of Jehovah," "of God," or "of the Lord," mean the interiors of the church, of the Word, and of worship, because Divine good and Divine truth, thus the Lord Himself, are in these interiors, and from them in externals; but are not in externals, namely, of the church, of the Word, and of worship apart from these.

[12] As it was the duty of all who went to Jerusalem to the feasts to carry with them such things as pertained to worship, and all worship is from the interiors which are of the heart and faith, and these interiors are signified by the gifts offered to the Lord, so it was commanded that everyone should offer some gift, which is meant by:

They shall not see My faces empty (Exodus 23:15).

The interiors of the church, of the Word, and of worship, are also signified by these words in Moses:

Jehovah spoke unto Moses, My faces shall go until I shall give thee rest. Then Moses said, If Thy faces go not make us not go up hence (Exodus 33:14-15).

This was said to Moses, because with that nation the Word was to be written, and also in the historical parts of the Word that nation was to be treated of, for with that nation a church was to be instituted which would be a representative church consisting of external things that corresponded to things internal; on this account it was said, "My faces shall go." (Respecting this see further in Arcana Coelestia 10567-10568, where it is explained.)

[13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord's face, but only His back, according to these words in Moses:

Moses said, I pray Thee show me Thy glory; to whom He said, I will make all My good to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see My faces, for man shall not see Me and live. I will put thee in a hole of the rock, and will cover thee with My hand until I shall have passed by; and when I shall take away My hand thou shalt see My hinder parts, but My faces shall not be seen (Exodus 33:18-23).

Here Moses represented that nation, what was its quality in respect to the understanding of the Word, and thence in respect to the church and worship, namely, that it was in externals only without internals. These externals were represented and signified by "the hinder parts" of Jehovah which were seen by Moses, and the internals by the front parts and "the face." That the internals that are in the externals of the Word, of the church, and of worship, were not seen and could not be seen by that nation, was represented and signified by Moses being placed in the hole of a rock, and by his being covered with the hand of Jehovah while He passed by. (But this has been more fully explained in Arcana Coelestia 10573-10584.)

[14] Furthermore, since "the faces of Jehovah" or the Lord mean the internals of the Word, of the church, and of worship, they mean especially the externals in which are internals; since internals make themselves to be seen in externals, as the internals of man do in his face and features. But the Jewish nation was such that it looked to externals only, and to internals not at all; and to look at externals and not at the same time at internals, or at externals without internals, is like looking at the image of a man that is without life; but to look at externals and at the same time at internals, or at externals from internals, is like looking at a living man; this therefore is, in the proper sense, "to see the face of Jehovah," or "to entreat His faces," in the passages cited above.

[15] Since the internals of the Word, of the church, and of worship, appear in the externals, or present themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified in the internal sense by "seeing Jehovah" or the Lord "face to face," in the following passages. In Moses:

I have seen God face to face, and yet my soul is delivered (Genesis 32:30).

Jacob said this after he had wrestled with God, who appeared to him as an angel. In the book of Judges:

Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not, thou shalt not die (Judges 6:22-23).

So, too, with Manoah and his wife (Judges 13:21-23).

And respecting the Israelitish people:

Jehovah spoke with you face to face from the mount, out of the midst of the fire (Deuteronomy 5:4).

Respecting which it is further said:

Jehovah hath made [us] to see His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth talk to man and he remaineth alive (Deuteronomy 5:24).

And respecting Moses:

Jehovah spoke unto Moses face to face, as a man speaketh to his companion (Exodus 33:11; Deuteronomy 34:10).

[16] But it should be known that no man, nor even any angel, can see the Lord's face, since it is Divine love, and no one can sustain the Divine love such as it is in itself; for to see the Lord's face would be like letting the eye into the very fire of the sun, whence it would instantly perish. Such also is the Lord's Divine love viewed in itself; therefore to those in the interior heavens the Lord appears as a sun, and that sun is encompassed by many radiant circles, which are envelopments one after another, in order that the Divine love may proceed to the angels in heaven tempered and moderated, and thus the angels may sustain it; the Lord therefore appears as a sun to the angels of the higher heavens only, while to the angels of the lower heavens He appears merely as light, and to the rest as a moon. Nevertheless, in heaven the Lord appears to the angels, but under an angelic form; for He fills an angel with His aspect, and thus with His presence from afar, and this He does in various places, but everywhere in accommodation to the good of love and of faith with those to whom He appears. Thus the Lord was seen by Gideon, and by Manoah and his wife, also by Moses, and the Israelitish people. This, therefore, is what is meant by "seeing Jehovah face to face," and by "seeing Jehovah and not dying." It is clearly evident that the face itself in respect to the interiors which are of His Divine love was not seen, for it was said to Moses:

That no one can see Jehovah's face and live (Exodus 33:20).

Yet it is said that "they saw Jehovah face to face;" which shows clearly that "seeing the faces of Jehovah" in the passages cited above signifies seeing Him in the interiors of the Word, of the church, and of worship, which nevertheless is seeing Him in externals from internals. That the Jewish nation was in the externals of the Word, of the church, and of worship, apart from internals, may be seen in The Doctrine of the New Jerusalem 248); what the external is apart from the internal, and what the external is in which is the internal, see n. 47).

[17] That the Jewish nation was such, was also represented and signified by:

Their covering the Lord's face, striking it, and spitting in it (Matthew 26:67; Mark 14:65; Luke 22:64);

for all things related in the Word respecting the Lord's passion represent and signify arcana of heaven and the church, and in particular the quality of the Jews in respect to the Word, the church, and worship. (That this is so, see above, n. 64, 83, 195 c.)

[18] It can be known from what has been thus far explained, what "the face" of Jehovah or the Lord signifies, namely, the Divine love, and all good in heaven and in the church therefrom; and from this it can be known what is signified by "hiding" or "concealing the faces," in reference to Jehovah or the Lord, namely, that it is to leave man in what is his own [proprium] and thus in the evils and falsities that spring forth from what is his own [proprium]; for man viewed in himself is nothing but evil and falsity therefrom, and that he may be in good he is withheld from these by the Lord, which is effected by being elevated out of what is his own [proprium]. From this it can be seen that "hiding and concealing the faces," in reference to the Lord, signifies to leave in evils and falsities; as in the following passages. In Jeremiah:

For all their evil I have covered My faces from this city (Jeremiah 33:5).

In Isaiah:

Your sins have hid God's faces from you, that He hath not heard (Isaiah 59:2).

In Ezekiel:

My faces will I turn away from them, that they may profane My secret, and that the violent may enter into it and profane it (Ezekiel 7:22).

The nations shall know that for their iniquity the sons of Israel were carried away; and therefore will I hide My faces from them (Ezekiel 39:23).

In Lamentations:

The face of Jehovah hath divided them; He will no more regard them (Lamentations 4:16).

In Micah:

Jehovah will hide His faces from them, even as they have made their works evil (Micah 3:4).

In David:

Thou didst hide Thy faces, I was troubled (Psalms 30:7).

Wherefore hidest Thou Thy faces, and forgettest our affliction and our oppression? (Psalms 44:24).

Thou hidest Thy faces, they are affrighted; Thou gatherest in their spirit, they expire, and return to their dust (Psalms 104:29).

In Moses:

My anger shall glow against the people in that day, and I will forsake them, and will hide My faces from them. In hiding I will hide My faces in that day because of all the evil which they have done (Deuteronomy 31:17-18).

I will hide My faces from them; they are a generation of perversions (Deuteronomy 32:20).

In Isaiah:

I will tarry for Jehovah, although He hideth His faces from the house of Jacob (Isaiah 8:17).

In David:

How long wilt Thou forget me, O Jehovah? how long wilt Thou hide Thy faces from me? (Psalms 13:1).

Hide not Thy faces from me; put not Thy servant away in anger (Psalms 27:9).

Hide not Thy faces from Thy servant, for I am in distress; hasten, answer me (Psalms 69:17).

O Jehovah why casteth Thou off my soul? Why hidest Thou Thy faces from me? (Psalms 88:14).

Hide not Thy faces from me in the day of my distress (Psalms 102:2).

Answer me, O Jehovah; hide not Thy faces from me, lest I become like them that go down into the pit (Psalms 143:7).

In Ezekiel:

When I shall have brought together the sons of Israel upon their own ground, then will I not hide My faces any more from them, for I will pour out My spirit upon the sons of Israel (Ezekiel 39:28-29).

In David:

He hath not despised nor abhorred the affliction of Israel; neither hath He hid His faces from him; but when he cried aloud unto Him He heard (Psalms 22:24).

[19] In these passages it is said that Jehovah, that is, the Lord, conceals and hides His faces on account of iniquities and sins, and He is entreated not to conceal or hide them, and yet He never conceals or hides, that is, His Divine good and His Divine truth; for the Lord is Divine love itself and mercy itself, and desires the salvation of all; therefore He is present with all and with each one, even with those who are in iniquities and sins, and by this presence He gives them the freedom to receive Him, that is, truth and good from Him, consequently they also do receive if from freedom they desire to. Reception must be from freedom, in order that goods and truths may abide with man, and be with him as his own; for what a man does from freedom he does from affection, for all freedom is of affection, and affection is man's will; therefore what is received in freedom, or from man's affection, enters his will and endures. It then endures because the will is the man himself and in the will his life primarily resides, but secondarily in the thought or the understanding. This therefore is why man ought to receive Divine good and Divine truth, with which the Lord is always present.

[20] This is what is meant by:

Behold I stand at the door and knock; if any man hear My voice and open the door, I will come in to him and will sup with him (Revelation 3:20).

But when man from freedom chooses evil he shuts the door to himself, and thus does not let in the good and truth that are from the Lord; consequently the Lord then appears to be absent. It is from this appearance that it is said that Jehovah conceals and hides His faces, although He does not conceal and hide. Moreover man as to his spirit then turns away from the Lord, and consequently does not perceive the good or see the truth, which are from the Lord; this is why it appears as if the Lord did not see him; and yet the Lord sees each and every thing pertaining to man. It is from this appearance also that the Lord is said to conceal and hide His faces, and also is said to set [ponere et dare] His faces against them, also that He regards them with the back of the neck and not with the faces, as in the following passages. In Jeremiah:

I have set My faces against this city for evil, and not for good (Jeremiah 21:10).

In the same:

I set My faces against you for evil, to cut off all Judah (Jeremiah 44:11).

In Ezekiel:

I will set My faces against that man, and I will lay him waste, and I will cut him off from the midst of My people (Ezekiel 14:8).

In the same:

I will set My faces against them; let them go forth from the fire and the fire shall devour them, when I shall have set My faces against them (Ezekiel 15:7).

In Moses:

He that shall eat any blood, I will set My faces against that soul, and I will cut him off (Leviticus 17:10).

In Jeremiah:

As the east wind will I scatter them before the enemy; with the back of the neck, and not with the face, will I regard them (Jeremiah 18:17).

That it is man who sets his face against the Lord and who turns himself away from the Lord, whence evil comes to him, is evident also from the Word. As in Jeremiah:

They have turned unto Me the back of the neck, and not the faces (Jeremiah 32:33).

In the same:

They have made their faces harder than a rock; they have refused to return (Jeremiah 5:3).

In the same:

They have gone away in their own counsels, in the hardening of their evil heart, and they have become turned backwards and not forwards (Jeremiah 7:24).

And in Isaiah:

Your sins have hid God's faces from you (Isaiah 59:2).

[21] That the evil turn away their face from the Lord does not mean that they do it with the face of the body, but with the face of their spirit. Man can turn his face whatever way he pleases, since he is in a state of freedom to turn himself either towards heaven or towards hell, and moreover a man's face is taught to deceive for the sake of the appearance before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils turns the face altogether away from the Lord (as can be seen from what has been said and shown in the work on Heaven and Hell 17, 123, 142, 144-145, 151, 153, 251, 272, 511, 552, 561). This is what is meant by "they have turned unto Me the back of the neck, and not the face," and "they have become turned backwards and not forwards." And because such then come into the evil of punishment and hell, those who have turned themselves away suppose that this is from the Lord, and that He regards them with a stern countenance, and casts them down into hell, and punishes them just as an angry man would do, when yet the Lord regards no one in any other way than from love and mercy. It is from that appearance that these things are said in the Word. In Isaiah:

When Thou shalt do fearful things that we look not for, the mountains shall flow down before Thee (Isaiah 64:3).

In David:

It is burned with fire, it is cut down; they have perished at the rebuke of Thy faces (Psalms 80:16).

In the same:

The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth (Psalms 34:16).

In Moses:

Behold I send an angel before thee. Take ye heed of his faces; for he will not bear your transgression (Exodus 23:20-21).

In Ezekiel:

I will lead you into the wilderness of the peoples, and I will have judgment with you face to face (Ezekiel 20:35).

In Moses:

When the ark set forward, Moses said, Arise O Jehovah, let Thine enemies be scattered; and let them that hate Thee flee before Thy faces (Numbers 10:35).

In Revelation:

I saw a throne high and great, and Him that sat on it, from whose face the earth and the heaven fled away (Revelation 20:11).

[22] These things are said respecting the signification of the face in reference to Jehovah or the Lord. The face in reference to man signifies his disposition and affection, and consequently the interiors which belong to his mind, and this because the disposition and affections, or the interiors that belong to man's mind, present themselves to be seen in the face; this is why the face is said to be an index of the mind; the face also is an effigy of the interiors of man, for it represents them, and his countenance corresponds to them. That "faces" in reference to man signify affections of various kinds, can be seen from the following passages. In Isaiah:

They say, Turn aside out of the way, decline out of the path, cause the Holy One of Israel to cease from our faces (Isaiah 30:11).

"Cause the Holy One of Israel to cease from our faces" signifies to cause the Lord to cease from the thought and affection, thus everything of the church, "the Holy one of Israel" meaning the Lord; to withdraw from the truth and good of the church, which is from the Lord and in which is the Lord, is signified by "Turn aside out of the way, decline out of the path," "way" and "path" meaning the truth and good of the church.

[23] In Lamentations:

They have not accepted the faces of the priests, and they were not gracious unto the faces of the old (Lamentations 4:16).

Again:

Princes were hanged up by their hand; the faces of the old were not honored (Lamentations 5:12).

"Not to accept the faces of the priests" signifies to value as nothing the goods of the church, which are of love and faith; for "the priests" represented the Lord in respect to Divine good, and thus signified the good of the church, and "faces" signify all things thereof that have reference to love and faith. "Not to honor the faces of the old" signifies to account as nothing all things of wisdom, "the old" signifying wisdom, and "faces" all things thereof, because they signify interior things; "the princes hanged up by their hand" signify that all intelligence was rejected, "princes" meaning the primary truths from which there is intelligence.

[24] In Moses:

Jacob said respecting Esau, I will appease his faces with the present that goeth before me, and afterwards I will see his faces; peradventure he will accept my faces (Genesis 32:19-20).

"To appease his faces," signifies to captivate his mind; "afterwards to see his faces" signifies to know what the disposition is; "peradventure he will accept my faces" signifies, peradventure he will receive me with a kindly disposition; "to accept the faces" meaning to have good will towards anyone from affection. In the same:

Thou shalt not wrest judgment; thou shall not regard faces, neither take a gift (Deuteronomy 16:19).

"Not to regard faces" signifies not to have the mind better disposed towards superiors, the rich, and friends, than towards inferiors, the poor, and enemies, because what is just and right is to be regarded without respect to person.

[25] In Malachi:

I have made you contemptible and lowly unto all the people, according as ye keep not My ways, and accept faces in the law (Malachi 2:9).

"Accepting faces in the law" has a similar signification as "regarding faces in judgment," quoted above, namely, to have the mind better disposed towards, and to show more favor to superiors, the rich, and friends, than to inferiors, the poor, and enemies. In Isaiah:

What mean ye? Ye crush the people, and grind the faces of the poor (Isaiah 3:15).

"To grind the faces of the poor" signifies to destroy the affections of knowing truths with those who are in ignorance of truth and yet wish to be instructed; "to grind" signifying to destroy, "faces" signifying the affections of knowing truths, and "the poor" those who are in ignorance of truth but wish to be instructed, for these are the spiritually poor.

[26] In David:

The daughter of Tyre shall bring an offering; the rich of the people shall entreat thy faces. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:12-13).

"The king's daughter" signifies the spiritual affection of truth; "the daughter of Tyre" signifies the affection of the knowledges of truth and good; to be enriched with these is signified by "bringing an offering;" "the rich of the people" signify the intelligent, and in an abstract sense, the understanding of truth and good; to be gifted with these is signified by "entreating his faces;" for all things of intelligence dwell in the spiritual affection of truth, which therefore is signified by his "faces." (The rest may be seen explained above, n. 195)

[27] In the same:

Yet do I confess ³ Him, the salvations of my faces, my God (Psalms 42:11; 43:5).

"The salvations of my faces" signify all things that are within, thus those that are of the mind and the affections, accordingly those that are of love and faith; because these are what save they are called "salvations." Evil affections, which are lusts, are expressed by the same term, "faces," because they appear in the face, for the face is the external or natural form of the interiors, which are of the disposition and mind; and in the spiritual world these make one, for there it is not permitted to put on other faces than those that are from the affections, thus that correspond to the interiors which are of their mind. This is why the angels of heaven are radiant and lovely in face, while infernal spirits are dusky and misshapen in face.

[28] This, too is evidently the meaning of "faces" in the following passages. In Isaiah:

Throes and pangs seize them, they travail like a woman bringing forth; they are amazed every man at his companion; their faces are faces of flames (Isaiah 13:8).

This treats of the Last Judgment, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatreds and revenges, are meant by "their faces are faces of flames;" and such also do they appear. Their torments from the influx of Divine good and Divine truth are signified by "throes and pangs seize them, they are in travail like a woman bringing forth." Their torments are likened to the throes and pangs of women bringing forth for the same reason that the comparison is used in Genesis 3:16; for evils and falsities are then conjoined; and when this is the case "pangs seize" when Divine good and truth flow in.

[29] In Ezekiel:

Say to the forest of the south, The flame of the grievous flame shall not be quenched, wherefore all faces from the south even to the north shall be burned therein (Ezekiel 20:47).

"The forest of the south" means falsity within the church, consequently those there who are in falsities; the church is signified by "the south" because it can be in the light of truth from the Word; and falsity from evil is signified by "forest;" the vastation and destruction of the church by the love of falsity from evil is signified by "the flame of the grievous flame, by which all faces shall be burned;" "all faces" meaning all the interiors of the men of the church in respect to the affections of truth and good, and the thoughts therefrom; "from the south even to the north" signifies all things of the church from first to last, or interior and exterior; "the south" meaning the interior or first things of the church, and "the north" the exterior or last things of the church; this is the signification of "the south" and "the north" because those who are in the light of truth from the Lord are in the southern quarter in the spiritual world; while in the hells under them are those who are in natural lumen by means of which they have confirmed themselves in falsities; and in the northern quarter are those who are in obscurity of truth from the Lord, and in the hells under them are those who are in falsities, but not in any natural lumen whereby they have confirmed their falsities.

[30] In Joel:

Before him the peoples tremble; all faces have gathered blackness (Joel 2:6).

This treats of evils and falsities devastating the church, and of the judgment upon those who are in them; those who are in falsities are signified by "the peoples who tremble;" their interiors which are in the falsities of evil are signified by "the faces that have gathered blackness;" "faces" meaning the interiors, and "blackness" the falsity of evil. The infernals who are in falsities from evil appear black in the light of heaven.

[31] In Daniel:

In the latter end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up (Daniel 8:23).

This was said of the four horns of the he-goat, by which are there meant four kingdoms, but "kingdoms" there do not mean kingdoms but the states of the church, for "a he-goat of the goats" means faith separated from charity, which is called faith alone; "the latter end of their kingdom" signifies the end of the church, when there is no faith because there is no charity; "when the transgressors are come to the full" signifies when there are no longer truth and good, but evil and falsity; these words signify the like as "when iniquity is consummated and fulfilled" (respecting which see above, n. 397). "A king hard in faces" signifies no truth but only falsity in their interiors; "king" signifying truth, and in the contrary sense falsity; "faces" the interiors, and "hard in faces" the interiors without good; for where there is no good, truth is hard, while truth from good is mild, because living; and truth without good even becomes falsity in their interiors or thought, since they do not think about it spiritually but materially, because they think from things corporeal and worldly, and thus from the fallacies of the senses.

[32] In Ezekiel:

Sons hard in their faces, and hardened in heart (Ezekiel 2:4).

"Sons hard in their faces" signify those who are in truths without good, and in an abstract sense truths without good, which in themselves are falsities (as has been said above); and "hardened in heart" signifies those who do not admit good, and who are therefore in evil, for where good cannot enter evil enters; "the heart" signifies also in the Word the good of love, and "a hardened heart" signifies the same as "a stony heart," namely, where the good of love is not admitted; but "a heart of flesh" signifies where it is admitted.

[33] In Isaiah:

Their tongue and their doings are against Jehovah, to rebel against the eyes of His glory; the hardness of their faces answereth against them (Isaiah 3:8-9).

"Their tongue and their doings which are against Jehovah" signify thought and affection; "the tongue" thought, because the tongue utters what man thinks, and "doings" affection, because man does what is of his affection; these "are against Jehovah, and rebel against the eyes of His glory" when they are against Divine good and against Divine truth; for "Jehovah" in the Word means the Lord in respect to Divine good proceeding from His Divine love, and "His glory" means Divine truth; to be against this is signified by "rebelling against the eyes of His glory;" "the hardness of their faces which answers against them" signifies to refuse Divine truth and Divine good, and not to admit them into their thoughts and affections, which are their interiors.

[34] In Ezekiel:

Behold I have made thy faces hard against their faces, and thy forehead hard against their forehead (Ezekiel 3:8).

This was said to the prophet, by whom is signified the doctrine of truth and good combating against falsities and evils; therefore "his faces made hard against their faces" signifies the rejection of falsities by truths, and "his forehead hardened against their forehead" signifies the rejection of evil by good; for "faces" signify the affections of truth, or the affections of falsity, and "forehead" signifies the affection of good or the affection of evil. The affection of truth and good is hardened and becomes outwardly hard from zeal, when it is combating against falsity and evil, otherwise it could not repulse them; but it is not so inwardly. From this it can be seen how these words must be understood. Since "faces" signify man's interiors, or the things that are of his thought and affection, the same word in the Hebrew that means "face" means what is interior.

[35] (In these explanations various things have been said respecting "faces" which cannot be easily understood, perhaps, without further exposition; I will therefore add what has been said and shown respecting faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with man's interiors, n. 4791-4805, 5695; on the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306; consequently the interiors shine forth from the face, n. 3527, 4066, 4796; with the ancients the face made one with the interiors, n. 3573, 4326, 5695; it also makes one with the interiors with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250; in the other life the faces of all become such as their interiors are, n. 4798, 5695; experiences respecting changes of the face there according to the interiors, n. 4796, 6604; on the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800; with flatterers, dissemblers, hypocrites, and the deceitful, the face does not act as one with the interiors, n. 4799, 8250; with such the face is taught to feign sincerity, honesty, and piety, n. 4326; how influx from the brains into the face became changed in process of time, and with it the face itself in respect to its correspondence with the interiors, n. 4326, 8250; the natural of man is like an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown respecting faces in the work on Heaven and Hell 46-48, 142-144, 457-459, 553.)

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