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:

391. I saw under the altar, signifies those who were preserved under heaven. This is evident from the signification of "to see," as being to make manifest (See above, n. 351); also from the signification of "altar" as being, in the nearest sense, worship from the good of love to the Lord; in a more interior sense, heaven and the church, which are in that love; and in the inmost sense, the Lord's Divine Human in relation to the Divine good of the Divine love. "Under the altar" signifies those who were preserved under heaven, because it is said that he "saw under the altar the souls of those slain because of the Word of God, and because of the testimony that they held," and by these are meant those who were preserved under heaven until the Last Judgment; but as this is not yet known in the world, I will tell how it is. In the small work on The Last Judgement it has been shown that before the Last Judgement took place there was a semblance of heaven which is meant by "the former heaven that passed away" (Revelation 21:1) and that this heaven consisted of those who were in external worship without internal, and who therefore lived an external moral life, although they were merely natural and not spiritual. Those of whom this heaven consisted before the Last Judgment were seen in the spiritual world above the earth, also upon mountains, hills, and rocks, and therefore believed themselves to be in heaven; but those of whom this heaven consisted, because they were in an external moral life only and not at the same time in an internal spiritual life, were cast down; and when these had been cast down, all those who had been preserved by the Lord, and concealed here and there, for the most part in the lower earth, were elevated and transferred to these same places, that is, upon the mountains, hills, and rocks where the others had formerly been, and out of these a new heaven was formed. These who had been preserved and then elevated were from those in the world who had lived a life of charity, and who were in the spiritual affection of truth. The elevation of these into the places of the others I have often witnessed. It is these who are meant by "the souls of those slain seen under the altar," and because they were guarded by the Lord in the lower earth, and this earth is under heaven, so "I saw under the altar" signifies those who were preserved under heaven. But these are particularly treated of in Revelation 20:4-5, 12-13, where more will be told about them; meanwhile see what is said in the small work on The Last Judgement (n. 65-72) of "the former heaven that passed away," and "the new heaven" that was formed by the Lord after the Last Judgment. This much will suffice to afford some light for understanding what is said in the two following verses, namely, that they who were under the altar "cried out with a great voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on those that dwell on the earth? And there were given to them white robes; and it was said unto them, that they should rest yet a little time, until their fellow-servants, as well as their brethren, who were to be killed, as they also were, should be fulfilled."

[2] "Under the altar" signifies under heaven, because the "altar," in the highest sense, signifies the Lord, and in a relative sense, heaven and the church, for the Lord is heaven and the church, since everything of heaven and the church, or everything of love and faith which make heaven and the church with angel and man, are from the Lord, and thence are His; but in a general sense the "altar" signifies all worship of the Lord and especially representative worship, such as there was with the sons of Israel. "The altar" signifies all worship, because "worship" in that church consisted mainly in offering burnt-offerings and sacrifices; for these were offered for every sin and guilt, also from good will to please Jehovah (these were called eucharistic or voluntary sacrifices), also for cleansings of every kind. Moreover, by burnt-offerings and sacrifices inaugurations were also effected into everything holy of the church, as is evident from the sacrifices at the inauguration of Aaron and his sons into the priesthood, the inauguration of the tent of meeting, and afterwards of the temple. And as the worship of Jehovah, that is, of the Lord, consisted chiefly in burnt-offerings and sacrifices, these also were offered daily, namely, every morning and evening, and were called in one word "the continual," besides a great number at every feast; so in the Word the "continual-offering" signifies all representative worship. From this it can be seen that worship, and particularly the representative worship of that nation, consisted chiefly in burnt-offerings and sacrifices. For this reason the altar upon which these were made, and which contained them, signifies in the Word all worship in general. Worship means not external worship only, but also internal worship; and internal worship comprehends everything of love and everything of faith, thus everything that constitutes the church or, heaven with man, in a word, that causes the Lord to be with him.

Heaven was represented before John by an altar, for this reason also, that the whole Word was written by representatives, and by such representatives as were with the sons of Israel; in order, therefore, that the Word might be similar in both Testaments, the things in this book and that were seen by John, are like those in other parts, that is, an altar of incense was seen, the incense itself with the censers, likewise the tabernacle, the ark, and other like things. But at the present day such things never appear to any angel, or to any man whose sight is opened into heaven. The altar, the ark, and like things do not appear in heaven at the present day, because to the ancients sacrifices were wholly unknown, and after the Lord's coming they were entirely abolished. Sacrifices were begun by Eber, and were continued afterwards among his posterity, who were called Hebrews, and were tolerated among the sons of Israel who were from Eber, especially because a worship once begun and rooted in the mind is not abolished by the Lord, but is bent to signify what is holy in religion (See Arcana Coelestia 1343, 2180, 2818, 10042, 1343, 2180, 2818, 10042).

[3] That "the altar" signifies, in the highest sense, the Lord's Divine Human in relation to the Divine good of the Divine love, and that in a relative sense it signifies heaven and the church, and in general all worship, and in particular representative worship, can be seen from the following passages in the Word. In David:

O send out Thy light and Thy truth, let them lead me; let them bring me unto the mountain of Thy holiness, and to Thy habitations, that I may come unto the altar of God, unto God (Psalms 43:3-4).

It is clearly evident that "the altar of God" here means the Lord in respect to the Divine Human, for these words treat of the way to heaven and to the Lord there; the way to heaven is meant by "send out Thy light and truth; let them lead me;" "light" meaning the illustration in which truths appear; heaven, into which it leads is meant by "let them bring me unto the mountain of holiness, and to Thy habitations;" "mountain of holiness" meaning heaven where the Lord's celestial kingdom is, in which the good of love reigns; while those heavens are called "habitations" where the Lord's spiritual kingdom is, in which truth from that good reigns; and as both are meant it is said, "that I may go unto the altar of God, unto God," "altar of God" meaning where the Lord is in the good of love, and "God" where the Lord is in truth from that good; for the Lord is called "God," from Divine truth, and "Jehovah" from Divine good. In the Jewish Church there were two things that, in the highest sense, signified the Lord's Divine Human, namely, the altar and the temple; the altar, the Divine Human in relation to Divine good; the temple, in relation to Divine truth proceeding from that good. These two signified the Lord in respect to His Divine Human, because all things of worship in that church represented the Divine things that proceed from the Lord, called celestial and spiritual, and the worship itself was chiefly performed upon the altar and in the temple, therefore, these two represented the Lord Himself.

[4] That the temple represented His Divine Human He teaches in plain terms in John:

The Jews said, What sign showest Thou that Thou doest these things? Jesus answered and said, Destroy this temple, and in three days I will raise it up. But He was speaking of the temple of His body (John 2:18-23; also Matthew 26:61 elsewhere).

When the disciples were showing Him the buildings of the temple, the Lord said:

That there shall not be left stone upon stone that shall not be thrown down (Matthew 24:1-2);

signifying that the Lord was wholly denied among them, on which account also the temple was destroyed from its foundation.

[5] That "the altar" also signified the Lord's Divine Human, may be concluded from the Lord's words in Matthew:

Woe unto you, ye blind guides, for ye say, Whosoever shall swear by the temple it is nothing, but whosoever shall swear by the gold of the temple he is guilty. Ye fools and blind! Which is greater, the gold or the temple that sanctifieth the gold? Also, whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, he is guilty. Ye fools and blind! Which is greater, the gift or the altar that sanctifieth the gift? For he that sweareth by the altar sweareth by it and by everything thereon. And he that sweareth by the temple sweareth by it and by him that dwelleth therein. And he that sweareth by heaven sweareth by the throne of God and by him that sitteth thereon (Matthew 23:16-22).

It is here said that the temple sanctifies the gold that is in it, and that the altar sanctifies the gift that is upon it; and thus that the temple and the altar were most holy, and that all sanctification was from them; therefore "the temple" and "altar" signify the Lord in respect to the Divine Human, for from that everything holy of heaven and the church proceeds. If this is not the meaning how could the temple or the altar sanctify anything? Nor can worship itself sanctify, but the Lord alone, who is worshiped, and from whom is the good and truth of worship; for this reason it is said that the gift does not sanctify, but the altar, "the gift" meaning the sacrifices that constituted the worship; and because the Jews did not understand this, but taught otherwise, they were called by the Lord "fools and blind."

[6] Because this was signified by the altar, all who touched it were sanctified as is evident in Moses:

Seven days thou shalt sanctify [the altar], that the altar may be the holy of holies; whosoever shall touch the altar shall be sanctified (Exodus 29:37).

"To touch" signifies to communicate, to transfer, and to receive (See Arcana Coelestia 10130), here the Divine that proceeds from the Lord; and as this was signified by "touching," and those who touched were sanctified, it follows that in the highest sense the Lord Himself is signified by the "altar," for there is nothing holy from any other source. Moreover, all worship is worship of the Lord and from the Lord; and as worship in that church consisted chiefly of burnt-offerings and sacrifices, so the "altar" signified the Divine Itself from which [a quo]; and this Divine is the Lord's Divine Human.

[7] It was therefore also commanded:

That the fire upon the altar should burn continually, and never be extinguished (Leviticus 6:12-13);

also that from that fire the lamps should be lighted in the tent of meeting, and that they were to take from that fire in the censers and burn incense; for "the fire" signified the Divine love which is in the Lord alone (See above, n. 68).

[8] Because "the fire of the altar" signifies the Divine love, the prophet Isaiah was sanctified by it:

Then flew one of the seraphim unto me, in whose hand was a burning coal, which he had taken from off the altar, and he touched my mouth, and said, This hath touched thy lips; therefore thine iniquity is taken away, and thy sin is expiated (Isaiah 6:6-7).

What these words signify in their series can be seen when it is known that "the altar" signifies the Lord in respect to the Divine Human, and "the fire" on it the Divine good of his Divine love; that the prophet's "mouth and lips" signify the doctrine of good and truth; and that "to touch" signifies to communicate; "iniquity which was taken away" signifies falsity, and "sin" evil; for "iniquity" is predicated of the life of falsity, that is, of a life contrary to truths, and "sin" of the life of evil, that is, of a life contrary to good.

[9] In Isaiah:

All the flocks of Arabia shall be brought together unto Thee, the rams of Nebaioth shall minister unto Thee; they shall come up to Mine altar with acceptance; thus will I adorn the house of Mine adornment (Isaiah 60:7).

This treats of the Lord's coming, and this is said of the Lord Himself; "all the flocks of Arabia that are to be brought together," and "the rams of Nebaioth that are to minister" signify all spiritual goods, external and internal, "flocks" signify external goods, and "rams" internal goods, and "Arabia" and "Nebaioth" things spiritual; "they shall come up to Mine altar with acceptance; thus will I adorn the house of Mine adornment" signifies the Lord's Divine Human, in which they will be, "altar" signifying His Divine Human in relation to Divine good, and "house of adornment" the same in relation to Divine truth. That the Lord in respect to the Divine Human is here meant is evident from the preceding part of that chapter, where it is said that "Jehovah shall arise upon Thee, and His glory shall be seen upon Thee," with what follows, which describes the Divine wisdom with which the Lord will be filled in respect to His Human.

[10] As "the altar" signifies in the highest sense the Lord's Divine Human, "altar" therefore signifies also heaven and the church; for the angelic heaven, viewed in itself, is from the Divine that proceeds from the Lord's Divine Human; from this it is that the angelic heaven in the whole complex is as one man; wherefore that heaven is called the Greatest Man (See what is said about this in Heaven and Hell 59-86; and about the church, n. 57). And as all worship is from the Lord, for it is the Divine communicated to man from the Lord, in which is the Lord Himself, thence "altar" signifies also in general, everything of worship that proceeds from the good of love; and "temple" the worship that proceeds from truths from that good; for all worship is either from love or from faith, either from good or from truth; worship from the good of love is such as exists in the Lord's celestial kingdom, and worship from truths from that good, which truths are called the truths of faith, is such as exists in the Lord's spiritual kingdom (about which see also in the same work, n. 20-28).

[11] From this it can be seen what is signified by "altar" in the following passages. In David:

How amiable are Thy tabernacles, O Jehovah of Hosts! My soul is eager, yea, it is consumed for the courts of Jehovah; my heart and my flesh sing for joy unto the living God. Yea, the bird hath found a house, and the swallow a nest for herself, Thine altars, O Jehovah of Hosts, my King and my God! Blessed are they that dwell in thy house (Psalms 84:1-4).

"Altars" here mean the heavens, for it is said, "How amiable are Thy tabernacles; my soul is eager, yea, it is consumed for the courts of Jehovah," and afterwards it is said "Thine altars, O Jehovah of hosts;" "tabernacles" mean the higher heavens, and "courts" the lower heavens where is the entrance; these are also called "altars" from worship; and as all worship is from the good of love by means of truths it is said "Thine altars, O Jehovah of Hosts, my King and my God;" for the Lord is called "Jehovah" from Divine good, and "King" and "God" from Divine truth; and because the heavens are meant, it is also said, "Blessed are they that dwell in Thy house," "the house of Jehovah God" meaning heaven in the whole complex. It is also said, "yea, the bird hath found a house, and the swallow her nest," because "bird" signifies spiritual truth and "swallow" natural truth, by which there is worship; and as all truth by which there is worship is from the good of love, it is first said, "my heart and my flesh sing for joy unto the living God," "heart and flesh" signifying the good of love, and "sing for joy" worship from the delight of good.

[12] Heaven and the church are also meant by "altar" in these passages in Revelation:

There was given me a reed like unto a rod; and the angel stood and said to me, Rise and measure the temple of God, and the altar, and them that worship therein (Revelation 11:1).

I heard another angel out of the altar saying, Yea, O Lord God Almighty, true and righteous are Thy judgments (Rev. 16:7).

In David:

I wash mine hands in innocence, and compass Thine altar, O Jehovah, that I may make the voice of confession to be heard (Psalms 26:6-7).

"To wash the hands in innocence" signifies to be purified from evils and falsities; "to compass Thine altar, O Jehovah" signifies conjunction with the Lord by worship from the good of love; and because this is a worship by means of truths from good, it is added, "that I may make the voice of confession to be heard," "to make the voice of confession to be heard" meaning worship from truths. "To compass Thine altar, O Jehovah" signifies the conjunction of the Lord by means of worship from the good of love, because "Jehovah" is predicated of the good of love, and "to compass" signifies to embrace with worship, thus to be conjoined.

[13] In Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah of Hosts; every one of them shall be called Ir Cheres [the city of Cheres]. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah beside the border thereof (Isaiah 19:18-19).

"Egypt" signifies the natural man, and its knowing faculty [scientificum]; "in that day" signifies the Lord's coming and the state of those who will then be in true knowledges [scientifica] from the Lord; "five cities in the land of Egypt that speak with the lips of Canaan" signify many truths of doctrine which are genuine truths of the church, "five" meaning many, "cities" the truths of doctrine, and "the lips of Canaan" genuine doctrinals of the church; "to swear to Jehovah of Hosts" signifies those that confess the Lord; "Jehovah of Hosts," mentioned here and in many other passages in the Word, means the Lord in respect to all good and truth; for "Hosts" [zebaoth] in the original signifies armies, and "armies" signify in the spiritual sense all the goods and truths of heaven and the church (SeeArcana Coelestia 3448, 7236, 7988, 8019). This, therefore is the meaning of "Jehovah zebaoth" or "Jehovah of Hosts;" "every one of them shall be called Ir Cheres" signifies the doctrine glittering from spiritual truths in natural, for "Ir" means city, and "city" signifies doctrine; "Cheres" means a glittering like that of the sun; "in that day there shall be an altar to Jehovah in the midst of the land of Egypt" signifies that there shall then be worship of the Lord from the good of love by means of true knowledges [scientifica] that are in the natural man; "an altar to Jehovah" signifying the worship of the Lord from the good of love, "in the midst of the land of Egypt" signifying by means of knowledges that are in the natural man, true knowledges meaning also cognitions from the sense of the letter of the Word; "and a pillar to Jehovah besides the border thereof" signifies the worship of the Lord from the truths of faith, "a pillar (statue)" signifying worship from the truths of faith, and "the border of Egypt" signifying the ultimates; the ultimates of the natural man are things of the senses.

[14] In the same:

When he shall lay all the stones of the altar as chalk stones scattered, the groves and sun statues shall rise no more (Isaiah 27:9).

This is said of Jacob and Israel, by whom the church is signified, here the church that is to be destroyed; its destruction in respect to the truths of worship is described by "laying the stones of the altar as chalk stones scattered," "the stones of the altar" meaning the truths of worship, "as chalk stones scattered" mean as falsities that do not cohere; "the groves and sun statues shall rise no more" signifies that there shall no longer be any worship from spiritual and natural truths, "groves" signifying worship from spiritual truths, and "sun statues" worship from natural truths.

[15] In Lamentations:

The Lord hath cast off His altar; He hath abhorred His sanctuary; He hath shut up in the hand of the enemy the walls of her palaces (Lamentations 2:7).

This is a lamentation over the vastation of all things of the church; that the church has been vastated in respect to all goods is signified by "the Lord hath cast off His altar;" that it has been vastated in respect to all truths is signified by "He hath abhorred His sanctuary." (That "sanctuary" is predicated of the church in respect to truths, see above, n. 204.) That falsities and evils have entered into all things of the church is signified by "He hath shut up in the hand of the enemy the walls of her palaces;" "enemy" signifies evil and falsity, "to shut up in his hands" signifies that these have seized and entered, "the walls of palaces" signifies all protecting truths, "palaces" mean the things of doctrine.

[16] In Isaiah:

Everyone that keepeth the sabbath, and holdeth to My covenant, them will I bring in upon the mountain of My holiness, and will make them glad in the house of My prayer; their burnt-offerings and their sacrifices shall be well pleasing upon My altar (Isaiah 56:6-7).

"Sabbath" signifies the conjunction of the Lord with heaven and the church, thus with those who are therein; so "to keep the sabbath" signifies to be in conjunction with the Lord; and "to hold to his covenant" signifies conjunction by a life according to the Lord's commandments; "covenant" means conjunction, and a life according to the commandments is what conjoins; for this reason the commandments of the Decalogue were called "a covenant;" "them will I bring in upon the mountain of holiness" signifies that He will endow them with the good of love, "the mountain of holiness" meaning the heaven in which the good of love to the Lord is, consequently also such good of love as there is in that heaven; "I will make them glad in the house of My prayer" signifies that He will endow them with spiritual truths, "the house of prayer," or the temple, meaning the heaven where spiritual truths are, consequently also such spiritual truths as there are in that heaven; "their burnt-offerings and sacrifices shall be well pleasing upon Mine altar" signifies worship from the good of love grateful from spiritual truths, "burnt-offerings" signifying worship from the good of love, and "sacrifices" worship from truths that are from that good; truths from good are what are called spiritual truths; "upon the altar" signifies in heaven and the church.

[17] In David:

Do good in Thy good pleasure unto Zion; build Thou the walls of Jerusalem. Then shalt Thou be delighted with the sacrifices of righteousness, and with whole burnt-offering; then shall they offer up bullocks upon Thine altar (Psalms 51:18-19).

"Zion" means the church that is in the good of love, and "Jerusalem" the church that is in the truths of doctrine; therefore, "to do good in good pleasure unto Zion, and to build the walls of Jerusalem" signifies to restore the church by leading it into the good of love and by instructing it in the truths of doctrine. Worship then from the good of love is signified by "then shalt Thou be delighted with the sacrifices of righteousness and with whole burnt-offering," "righteousness" is predicated of celestial good, and "whole burnt-offering" signifies love; and worship then from the good of charity is signified by "then shall they offer up bullocks upon Thine altar," "bullocks" signifying natural good, which is the good of charity.

[18] In the same:

God is Jehovah who enlighteneth us; bind the festal-offering with ropes even to the horns of the altar. Thou art my God (Psalms 118:27-28).

"To enlighten" signifies to illustrate in truths; "to bind the festal-offering with ropes even to the horns of the altar" signifies to conjoin all things of worship, "to bind with ropes" meaning to conjoin, "the festal-offering to the horns of the altar" meaning all things of worship, "horns" mean all things because they are the ultimates, and "the festal-offering" and "altar" mean worship. All things of worship are conjoined when externals are conjoined with internals, and goods with truths.

[19] In Luke:

The blood of all the prophets shed from the foundation of the world shall be required of this generation; from the blood of Abel unto the blood of Zachariah, slain between the altar and the temple (Luke 11:50-51).

This does not mean that the blood of all the prophets from the foundation of the world, from the blood of Abel, shall be required of the Jewish nation, for blood is not required from anyone but of him who sheds it; but these words mean that that nation had falsified all truth and adulterated all good; for "the blood of all the prophets, shed from the foundation of the world" signifies the falsification of all the truth there had ever been in the church; "blood" meaning falsification, "prophets" the truths of doctrine, and "from the foundation of the world," meaning all that there had ever been in the church; "the foundation of the world" meaning the establishment of the church. "From the blood of Abel unto the blood of Zachariah, slain between the altar and the temple," signifies the adulteration of all good, and the consequent extinction of the worship of the Lord; "the blood of Abel unto Zachariah" means the adulteration of all good; "to be slain between the altar and the temple" means the extinction of all good and all truth in worship, for "altar" signifies worship from good, and "temple" the worship from truth, as has been said above; "between these" means where there is conjunction, and where there is not conjunction there is neither good nor truth. The altar was outside the tent of meeting, and outside the temple; therefore what was done between the two signified communication and conjunction (See Arcana Coelestia 10001, 10025; and that "Abel" signifies the good of charity, n. 342, 374, 1179[1], 3325). It is evident that neither Abel nor Zachariah is meant here in the spiritual sense, since in the Word names signify things.

[20] In Matthew:

Jesus said, if thou shalt offer thy gift upon the altar, and shalt there remember that thy brother hath aught against thee, leave the gift before the altar, and go; first be reconciled to thy brother, and then coming offer thy gift (Matthew 5:23-24).

"To offer a gift upon the altar" means in the spiritual sense to worship God, and to worship God means worship both internal and external, namely, from love and from faith, and thus from the life; this is meant because in the Jewish Church worship consisted chiefly in offering sacrifices or gifts upon the altar, and the chief thing is taken for the whole. From this the meaning of these words of the Lord in the spiritual sense can be seen, namely, that Divine worship consists primarily in charity towards the neighbor, and not in piety without that; "to offer a gift upon the altar" means worship from piety, and "to be reconciled to a brother" means worship from charity, and this is truly worship, and such as this is such is the worship from piety. (On this see The Doctrine of the New Jerusalem 123-129; and in the work on Heaven and Hell 222, 224, 358-360, 528, 529, 535; and above, n. 325.)

[21] That "If thou shalt offer thy gift upon the altar" signifies in all worship, is evident from the Lord's words in Luke 17:4 [Matthew 18:22, where it is said that the brother or neighbor must be forgiven all the time, "seventy times seven" there signifying always.

Because such things are signified by "altar," the altar was made either of wood or of ground, or of whole stones, upon which iron had not been moved, also it was overlaid with brass. The altar was made of wood, because "wood" signifies good; it was also made of ground because "ground" has a like signification; it was made of whole stones, because such "stones" signified truths formed out of good, or good in form, and it was forbidden to fit these stones by any hammer, axe, or instrument of iron, to signify that nothing of self-intelligence must come near to the formation of it; that it was overlaid with brass signified that it represented good in every part, for "brass" signifies good in externals.

[22] That the altar was made of wood is evident in Moses:

Thou shalt make the altar of shittim-wood, five cubits long and broad; it shall be foursquare. And thou shalt make horns for it. And thou shalt make for it a grating of network of brass; the board-work shall be hollow (Exodus 27:1-8).

And in Ezekiel:

The altar was of wood, three cubits high, and the length of it two cubits; its corners, the length of it, and the walls of it, were of wood. Then he said unto me, This is the table that is before Jehovah (Ezekiel 41:22).

Moreover, the altar was made of wood, and overlaid with brass, for the sake of use, that it might be carried about, and removed from place to place in the wilderness, where the sons of Israel then were; also because "wood" signifies good, and "shittim-wood" good of righteousness, or the good of the Lord's merit. (That "wood" signifies good, see Arcana Coelestia 643[1-4], 3720, 8354; and that "shittim-wood" signifies the good of righteousness or of merit, which belongs to the Lord only, n. 9472, 9486, 9528, 9715, 10178.) But that the altar was built also of ground, and if of stones, then of whole stones, and not hewn by any iron instrument, is further evident in Moses:

An altar [of ground] thou shalt make unto Me, that thou mayest sacrifice thereon thy burnt-offerings and thy peace-offering. If thou makest to Me an altar of stones thou shalt not build it of hewn stones, for if thou move a tool upon it thou wilt profane it (Exodus 20:24-25).

If an altar of stones be built, no iron shall be struck upon the stones (Deuteronomy 27:5-6).

[23] Thus far it has been shown what "altar" signifies in the genuine sense; from this it is clear what "altar" signifies in the contrary sense, namely, idolatrous worship, or infernal worship, which has place only with those who profess religion, but yet love and thus worship self and the world above all things; and when they do this they love evil and falsity; therefore "the altar," in reference to such, signifies worship from evil, and "the statues" which they also had, worship from falsity, and therefore also hell. That this is the signification of "altar," in the contrary sense, is evident from the following passages. In Isaiah:

In that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel. And he shall not have respect to altars, the work of his hands, and he shall not look ¹ to that which his fingers have made, or to the groves or the sun-statues (Isaiah 17:7-8).

This treats of the establishment of a new church by the Lord; that men shall then be led into the goods of life, and be instructed in the truths of doctrine, is meant by "In that day shall a man have respect to his Maker, and his eyes shall look to the Holy One of Israel." The Lord is called "Maker" because He leads into the goods of life, for these make man; and He is called "the Holy One of Israel" because He teaches the truths of doctrine; therefore it is added, "a man shall have respect," and "his eyes shall look;" man is called "man" from the good of life, and "eyes" are predicated of the understanding of truth, thus of the truths of doctrine. That there will then be no worship from self-love, from which are the evils of life, nor from self-intelligence, from which are the falsities of doctrine, is signified by "he shall not have respect to altars, the work of his hands, and he shall not look to that which his fingers have made," "altars, the work of his hands," mean worship from self-love, from which are evils of life, and "that which his fingers have made" means worship from self-intelligence, from which are the falsities of doctrine; "groves and sun-statues" signify a religion from falsities and evils therefrom, "groves," a religious principle from falsities, and "sun-statues" a religious principle from the evils of falsity.

[24] In Jeremiah:

The sin of Judah is written with a pen of iron, with a point of a diamond; it is graven ² upon the table of their heart, and upon the horns of your altars; as I remember their sons, their altar, and their groves, by the green tree upon the high hills (Jeremiah 17:1-2

This declares that the idolatrous worship of the Jewish nation was so deeply rooted that it could not be removed. That it was too deeply rooted to be removed is signified by "the sin of Judah is written with a pen of iron, with a point of a diamond, it is graven upon the table of their heart, and upon the horns of their altars;" deeply-rooted falsity is meant by "it is written with a pen of iron, and with the point of a diamond," and deeply-rooted evil is meant by "it is graven upon the table of the heart, and upon the horns of their altars;" it is said "upon the horns of the altars," because idolatrous worship is meant. The "sons whom He remembers," signify the falsities of evil; "the altars" idolatrous worship from evil; "the groves by the green tree" such worship from falsities; "upon the high hills" signifies the adulteration of good and the falsification of truths; for at that time, when all things of worship were representative of celestial and spiritual things, they had worship in groves and upon hills, for the reason that "trees," of which groves consist, signify the knowledges and perceptions of truth and good, and this according to the kind of trees; and because "hills" signified the goods of charity, and spiritual angels who dwell in the spiritual world upon hills are in such goods, so in ancient times worship was performed upon hills; but this was forbidden to the Jewish and Israelitish nation, lest they should profane the holy things that were represented; for in respect to worship that nation was in externals only, their internal was merely idolatrous. (That trees signify the knowledges and perceptions of truth and good, according to their kind, see Arcana Coelestia 2163, 2682, 2722, 2972, 7692; for this reason the ancients worshiped in groves under trees, according to their significations, n. 2722, 4552; why this was forbidden to the Jewish and Israelitish nations, n. 2722; why "hills" signify goods of charity, n. 6435, 10438)

[25] In Hosea:

Israel is an empty vine, he bringeth forth fruit like unto himself; when his fruit is plentiful he multiplieth altars; when his land is good they make goodly statues. Their heart is smooth, now are they laid waste; he shall demolish their altars, he shall devastate their statues (Hosea 10:1-2);

"Israel" here signifies the church, which is called "an empty vine" when there is no longer any truth; its worship from evils is meant by "the altars which he multiplies;" and worship from falsities is meant by the "statues which he makes goodly;" that this is done so far as these abound is signified by "when his fruit is plentiful" and "when his land is good." That worship from evils and falsities shall be destroyed is signified by "he shall demolish their altars, and shall devastate their statues." (That "statues" signify worship from truths, and in a contrary sense, worship from falsities, thus idolatrous worship, see Arcana Coelestia 3727[1-8], 4580, 10643.)

[26] In Ezekiel:

Thus said the Lord Jehovih to the mountains and to the hills, to the water courses and to the valleys, I bring in a sword upon you, and I will destroy your high places; and your altar shall be laid waste; your sun images shall be broken; yea, I will make your slain to fall before your idols (Ezekiel 6:3, 4, 6, 13).

"The Lord Jehovih said to the mountains, hills, water courses, and valleys," does not signify to all who dwell there, but to all idolaters, that is, to all who instituted worship upon mountains and hills, and near water-courses and in valleys, which was done because of the representation and consequent signification of these; "to bring a sword upon you, and to destroy the high places, and to lay waste the altars, and to break the sun images" signifies to destroy all things of idolatrous worship by means of falsities and evils, for it is by means of these that idolatrous worship destroys itself; "the sword" signifies falsities destroying, "the high places" idolatrous worship in general, "altars" the same from evil loves, and "sun images" the same from the falsities of doctrine; "to make the slain to fall before the idols" signifies the damnation of those who perish by falsities; "slain" signifying those who perish by falsities, "idols" the falsities of worship in general, and "to fall" to be damned.

[27] In Hosea:

Ephraim hath multiplied altars for sinning, they have made ³ for him altars for sinning (Hosea 8:11).

"Ephraim" signifies the intellect of the church, here the intellect perverted; "to multiply altars for sinning" signifies to pervert worship by means of falsities; and "to make altars for sinning" signifies to pervert worship by means of evils; for in the Word, "to multiply" is predicated of truths, and in a contrary sense of falsities, and "to make" is predicated of good, and in a contrary sense of evil; this is why the two are mentioned, and yet it is not a vain repetition.

[28] In the same:

Samaria is discomfited, her king is as foam upon the faces of the waters and the high places of Aven, the sin of Israel, shall be destroyed; the thorn and the thistle come up on their altars (Hosea 10:7-8).

"Samaria" signified the spiritual church, that is the church in which charity and faith make one; but after it became perverted "Samaria" signified the church in which charity is separated from faith, and in which faith is even declared to be the essential; therefore also it then signified the church in which there is no longer any truth, because there is no good, but in place of good the evil of life, and in place of truth the falsity of doctrine. This is here signified by "Samaria is discomfited;" the falsity of its doctrine is signified by "her king is as foam upon the faces of the waters," "king" signifying truth, and in a contrary sense, as here, falsity; "foam upon the faces of the waters" signifying what is empty and separated from truths, "waters" meaning truths; "the high places of Aven shall be destroyed" signifies the destruction of principles of falsity and of the reasonings therefrom of those who are in that worship, which viewed in itself is interiorly idolatrous; for those who are in the evil of life and the falsities of doctrine worship themselves and the world; "the thorn and the thistle shall come up on their altars" signifies that truth falsified and evil therefrom, shall be in all their worship, "altars" meaning all worship.

391h.

[29] 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 hewn down and fall to the earth (Amos 3:14).

"To visit the transgressions of Israel upon him" signifies their last state, in the spiritual sense their state after death, when they are to be judged; it is said "to visit," instead of to judge, because visitation always precedes judgment; "the altars of Bethel" signify the worship from evil; "the horns of the altar" signify worship from falsities, thus these signify all things of worship; and that these are to be destroyed is signified by "the horns shall be hewn down and fall to the earth." It is said, "I will visit upon the altars of Bethel," because Jeroboam separated the Israelites from the Jews, and erected two altars, one in Bethel and the other in Dan; and as "Bethel" and "Dan" signify the ultimates in the church, and the ultimates in the man of the church are called natural-sensual things, or natural-worldly and corporeal, so these are signified by "Bethel," and "Dan," the ultimates of good by "Bethel," and the ultimates of truth by "Dan;" therefore these two altars signify worship in ultimates or in things most external, such as is the worship of those who separate charity from their faith, and acknowledge faith alone to be the means of salvation.

Such persons therefore, think of religion in the natural-sensual; consequently they neither understand nor desire to understand any of the things they say they believe, saying that the understanding must be under obedience to faith. Such as these were represented by the Israelites separated from the Jews, or by Samaria separated from Jerusalem, and the worship of such was represented by the altars in Bethel and Dan; such worship, insofar as it is separated from charity, is no worship, for in it the mouth speaks apart from the understanding and the will, that is, apart from the mind; apart from the understanding, because they say that men ought to believe even though they do not understand; and apart from the will because they put aside deeds or goods of charity.

[30] That such worship is no worship is signified by what is said in the first book of Kings:

When Jeroboam stood by the altar in Bethel, the man of God cried out to him that the altar should be rent, and the ashes poured out; and so it came to pass (1 Kings 12:26 the end; 1 Kings 13:1-6).

"The altar should be rent and the ashes poured out" signifies that there was no worship whatever. Faith separated from charity was then signified by "Samaria," because the Jewish kingdom signified the celestial church, that is, the church that is in the good of love, and the Israelitish kingdom signified the spiritual church which is in the truths from that good. This was signified by the Jewish and Israelitish kingdom while they were under one king, or while they were united; but when they were separated, the Israelitish kingdom signified truth separated from good, or what is the same, faith separated from charity. Moreover, worship is signified by "the altar," because it is signified by the burnt-offerings and sacrifices that were offered upon it, in many other passages too numerous to be cited. And because idolatrous worship was signified by "the altars of the nations," therefore it was commanded that they should be everywhere destroyed (See Deuteronomy 7:5; 12:3; Judges 2:2).

[31] This makes clear that altars were in use among all the posterity of Eber, thus among all who were called Hebrews, who for the most part were in the land of Canaan and its immediate neighborhood; likewise in Syria, from which Abraham came. That there were altars in the land of Canaan and its neighborhood is evident from the altars mentioned there as destroyed:

That there were altars in Syria is evident from the account of those built by Balaam, who was from Syria (Numbers 23:1).

Also from the altar in Damascus (2 Kings 16:10-15).

Also from the Egyptian abominating the Hebrews on account of their sacrifices (Exodus 8:26);

Even so that they were unwilling to eat bread with them (Genesis 43:32).

The reason of this was that to the Ancient Church, which was a representative church and extended through a great part of the Asiatic world, sacrifices were unknown, and when they were instituted by Eber it looked upon them as abominable, that is, that they should wish to appease God by the slaughter of different animals, thus by blood. Among those who were of the Ancient Church were also the Egyptians; but as they applied representatives to magic that church became extinct among them. They were unwilling to eat bread with the Hebrews, because at that time "dinners" and "suppers" represented and thus signified spiritual consociation, which is consociation and conjunction through those things that pertain to the church; and "bread" signified in general all spiritual food and thus "dining" and "supping" all conjunction.

[32] (That the Ancient Church extended through a great part of the Asiatic world, namely through Assyria, Mesopotamia, Syria, Ethiopia, Arabia, Libya, Egypt, Philistia, even to Tyre and Zidon, through the land of Canaan, on both sides of the Jordan, see Arcana Coelestia 1238, 2385; that it was a representative church, n. 519, 521, 2896; respecting the church instituted by Eber, which was called the Hebrew Church, n. 1238, 1341, 1343, 4516, 4517. That sacrifices were first begun by Eber, and were afterwards in use among his posterity, n. 1128, 1343, 2180, 10042. That sacrifices were not commanded, but only permitted, shown from the Word; why they were said to have been commanded, n. 922, 2180, 2818; that it was necessary that altars and sacrifices should be mentioned, and that Divine worship should be signified by them, because the Word was written in that nation, and the historical Word treated of that nation, n. 10453, 10461, 10603-10604)

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