Spiritual
Meaning:
Spiritually the nail represents necessity and fate. Nails also signify Ultimate
Sacrifice and pain and may suggest instruments of torture, either spiritual or
physical.
Psychological / Emotional Perspective:
Dreaming of nails, as in woodworking, suggests our ability to bond things
together. The holding power of the nail may also be significant. Fingernails
and toenails usually suggest claws or the capability of holding on.
Everyday Material Aspects:
The penetrative power of the nail may be significant when we are having
difficulty with issues of either masculinity or of sexuality.
Gender / Specific Meanings:
In a man’s dream nails may signify his own sense of self or his assertiveness,
whereas in a woman’s dream the same things are likely to be much more
representative of the masculine around her.
"THE
NAIL"
"And I will fasten him as a
nail in a sure place; and he shall be for a glorious throne to his father's
house."
--Isaiah 22:23
(We today are blessed with a written perspective not
available to the earliest Christians. We have the New Testament, with its keys
to an understanding of truths revealed by God through the prophets. This folder
considers a message given through Isaiah, the meaning of which becomes clear as
the interpretation of New Testament writers is applied.)
IN SETTING this prophecy, God
directed Isaiah to a contemporary circumstance which became the background
within which to record spiritual promises. The issue of the time was the service
of a chief officer "over the house" of King Hezekiah (Isa. 22:15).
His name was Shebna, whom the King James Version
refers to as "this treasurer." His discharge seems the result of his
planned burial site and is described in exaggerated expressions. This suggests
that a spiritual meaning is intended. The details in the prophecy yield that
meaning when they are viewed as symbols in the light of other Biblical
testimony. (In the literal instance that particular 'treasurer' was demoted to
the office of a secretary, and he continued as such for some time--Isa. 36:3;
37:2.)
Divine displeasure is indicated.
"What hast thou here? and whom hast thou here, that thou hast hewed thee
out a sepulchre here, as he that heweth
him out a sepulchre on high, and that graveth an habitation for himself in a rock?"
Apparently Shebna thought to cut out, or had cut out,
his memorial tomb in a high station as though his office was of eternal
importance. The intimation was that all who continued to acknowledge and
identify with his office would benefit. The customs of the time suggest such
motives. The record is that the location of a tomb was significant. It is
written regarding King Hezekiah, that he "slept with his fathers, and they
buried him in the chiefest [margin, 'highest'] of the
sepulchres of the sons of David" (2 Chron.
32:33). A prominent tomb denoted honor.
But Shebna
was not a king, and his expectation was presumptuous. Memorable glory had not
been attached to his service. "Behold, the Lord will carry thee away with a
mighty captivity, and will surely cover thee. He will surely violently turn and
toss thee like a ball into a large country: there shalt thou die, and there the
chariots of thy glory shall be the shame of thy lord's house. And I will drive
thee from thy station, and from thy state shall he pull thee down" (Isa.
22:17-19). Such judgmental language suggests that Shebna
and his actions were symbolic representations of the inadequacy of elements in
Jewish society. Not only is it apparent that the LORD would not continue Shebna's service, but also that the termination of
something else was being foreshown.
The judgment written in verses 17-19
and summarized in verse 25 assures that the identical service in which Shebna was engaged would not be perpetuated in the hands of
a successor. "In that day...shall the nail that is fastened in the sure
place be removed, and be cut down, and fall; and the burden [i.e., service]
that was upon it shall be cut off; for the Lord hath spoken it." Those
words show that whatever had been represented by the cut-down 'nail'
(personified by Shebna) would come to its end. That
nail, though "fastened in a sure place," would be removed, be cut
down, "and fall," be discontinued. The
formerly assigned work, "the burden that was upon it,
shall be cut off."
"In
that day"
The
spiritual teaching of this prophecy comes into focus with the promise that
something else will be fastened as "a nail in a sure place" (verse
23). That which is to be so fastened is also represented by a man, personified
by "my servant Eliakim," a name the meaning
of which--"God will establish" or "whom God sets up"--draws
attention to the purpose of this change of office. The account of Eliakim's installation provides important new details
regarding Shebna. The garments and authority with
which Shebna had been invested--a 'robe,' a 'girdle,'
and a 'government'--indicate that Shebna personified
a functioning priesthood. All these are now assigned to Eliakim:
"I will clothe him with thy robe, strengthen him with thy girdle, and I
will commit thy government into his hand."
Consider now the clearly written
answer as to when these distinctly opposite events--the setting up of the one
and the cutting down of the other--would take place. The demise of Shebna would be "in that day" (vs. 25). That is
the same time that Eliakim is raised up, clothed with
the robe, strengthened by the girdle, given the key of the house of David, and
installed, fastened as "a nail in a sure place"--"in that
day" (verse 19). So the prophecy is presenting much more than the installation
of a new treasurer to replace the former. The prophecy promises a change in the
order of the priesthood!
It is interesting to note that the
prophet, writing for God in the grammatical first person, refers to Eliakim as "my servant," the same title later
used by the same writer when he prophesied of Jesus. "Behold my servant,
whom I uphold; mine elect, in whom my soul delighteth"
(Isa. 42:1-7). "Behold, my servant shall deal prudently, he shall be
exalted and extolled, and be very high" (Isa. 52:13). "By his
knowledge shall my righteous servant justify many; for he shall bear their
iniquities" (Isa. 53:11). And again, "Thou art my servant, O Israel,
in whom I will be glorified" (Isa. 49:3-11). Israel (a name meaning
"ruling with God") here signifies Jesus Christ. It could not stand
for God's ancient people, directly named in verse 5, nor
for their remnant, named in verse 6. The meaning of the name Eliakim suggests, and these "my-servant" texts
indicate, that the newly- appointed servant represents Christ Jesus our Lord
who assumed his new office at his ascension. The promise in verses 15-19 and
completed in verse 25 of the removal of Shebna
pertains to the discontinuance of an administration, and Isaiah 22:20-24
describes activities of Jesus in His glorified office.
'Nail
cut down, burden cut off'
Keep
in mind what is understood of the unprofitableness of
the Levitical priesthood (Heb. 7:18) when the
prophetic account of its removal is read again: "In that day...shall the
nail that is fastened in the sure place be removed, and be cut down, and fall;
and the burden that was upon it shall be cut off..." (Isa. 22:25). Eternal
perpetuation of the Levitical priesthood was not
intended. The graphic expressions in verses 16-19 are more than a description
of the self- exaltation and dismissal of a short-lived human steward.
In this prophecy, use of the name Eliakim is followed by an extensive discussion of the new
wearer of robe and girdle who becomes father to many and supporter of the glory
of his father's house. "And I will clothe him with thy robe, and
strengthen him with thy girdle, and I will commit thy government into his hand;
and he shall be a father to the inhabitants of Jerusalem, and to the house of
Judah. And the key of the house of David will I lay upon his shoulder; so he
shall open, and none shall shut; and he shall shut, and none shall open. And I will
fasten him as a nail in a sure place; and he shall be for a glorious throne to
his father's house. And they shall hang upon him all the glory of his father's
house, the offspring and the issue, all vessels of small quantity, from the
vessels of cups, even to all the vessels of flagons" (Isa. 22:21-24). As
shall be seen, such language speaks of the rule and administration of the
majestic King, Christ Jesus our Lord, who has been raised up, and has been
leading His people into "all truth." Jesus as kingly priest has been
ruling to our blessing since his ascension.--Hebrews 6:20
It is commonly agreed that spiritual
lessons are intended from prophecies quoted by New Testament writers. The words
of our Master in Rev. 3:7 reveal the deepest significance of Isa. 22:22:
"These things saith he that is holy, he that is
true, he that hath the key of David, he that openeth,
and no man shutteth; and shutteth,
and no man openeth." Opening, inviting, and
approving membership in the spiritual house of sons continues as part of His
work as "a priest for ever after the order of Melchisedec"
(Psa. 110:4, Heb. 5:6, 7:17). It becomes evident from the testimony of Rev. 3:7
regarding the prophetic Eliakim, that Shebna represented the old Levitical
priesthood.
The promise, "He shall be a
father to the inhabitants of Jerusalem, and to the house of Judah," is
more than a description of the duties and function of the
servant-steward-treasurer newly appointed to King Hezekiah's court. It
identifies an important blessing for believers in Jesus from their Lord and
Master. The word 'father' suggests the spiritual life and continuing counsel
which come to those of humble mind when they become united with Christ through
faith. And he becomes provider, advisor, and counselor to all believers in Him,
as previously suggested by this same prophet in Isaiah 9:6,7.
Jesus would have been all this--advisor, guide, trusted helper in time of
difficulty or judgment--to all in Israel, when he presented Himself to that
nation, but they "would not" receive Him (Matt. 23:37). But to those
of faith, "to the house of Judah" (Isa. 22:21), to those citizens of
"Jerusalem which is above, which is our mother" (Gal. 4:26), he
became all those things; and still He is, and will be to all who hear and
accept His salvation.
It is understood that in the literal
prophecy 'the nail' in verse 25 refers to Shebna. He
is a fitting representation of the Levitical
priesthood after the order of Aaron, inaugurated by the ordinances of the old
covenant. It was "fastened in the sure place" as an abiding
institution, established by the law of commandments (Heb. 7:16,18,21), and
sustained by the providence of God over His people Israel, until such time as
it was to be replaced by reason of its weakness and its unprofitableness
(Heb. 7:18,19). Moses instructed God's house of servants to honor and respect
that priesthood. Israel thought it was to endure for ever,
failing to note the point of termination. As God's spokesman and lawgiver,
Moses was to be heard and obeyed until the time God raised up another prophet
like unto him. All who did hear 'that prophet' were obedient to the command of
Moses, who had said, "Him ye shall hear in all that He shall say unto
you" (Deut. 18:15-18, Acts 3:22,23). But many in
Israel were blinded, hardened in heart (Rom. 11:25). They did not hear the
testimony of Jesus, which Moses had commanded them to expect and to accept. And
still they have not heard Him that "speaketh from heaven" through His
apostles and prophets.--Heb. 12:25, Eph. 4:11, 3:5, 2:20
"There
thou shalt die"
One
purpose of the writer of Hebrews was to establish that the Levitical
priesthood was no longer God's instrument of blessing. In Heb. 7:11,12 the Apostle emphasizes why there was need of a
different, better priesthood, and thus why the Levitical
priesthood would end. "If therefore perfection were by the Levitical priesthood (for under it the people received the
law,) what further need was there that another priest should rise after the
order of Melchisedec, and not be called after the
order of Aaron? For the priesthood being changed, there is
made of necessity a change also of the law" which established the Levitical priesthood. Never could perfection be
effected through its arrangement. The Levitical
priesthood could not make "the comers thereunto
perfect" (Heb. 10:1). So that nail would be removed, though it was to
serve for about 1650 years. No longer would be continued the burden or the
effort of the Levitical priesthood to bring sinners
into harmony with God.
It is noted that the interrogation
of Shebna addressed two points: "What has thou
here? and whom hast thou here?". The symbology behind these words refers to both the priesthood
itself and the people who maintained it: worshippers who believed that the Levitical priesthood was the ultimate in God's relationship
with man, and to endure for all time. That expectation was the representation
made by Shebna's sepulchure
being located in an exalted place.--Isaiah 22:16
The next two verses, 17,18, though poorly translated in KJV, foreshow the Lord's
action in the face of such expectation. RSV reads, "Behold, the LORD will
hurl you away violently, O you strong man. He will seize firm hold on you, and
whirl you round and round, and throw you like a ball into a wide land; there you
shall die, and there shall be your splendid chariots, you shame of your
master's house." This intense language, not appropriate to the removal of
a single human steward, is fitting to what actually happened in the ending of
the old arrangement. Jesus warned that great travail would accompany its
passing. See Matt. 23:36-38, Luke 23:29-31. Another figure of its passing is
given in Psa. 102:26 and Heb. 1:11,12: it would wax
old as a garment, be folded up, changed, laid aside.
"The
priesthood being changed"
The
phrase "there thou shalt die" brings to mind the use of the word
'die' in verse 14: "Surely this iniquity shall not be purged from you till
ye die." Preceding verses reveal that Israel was irreverent in their time
of judgment. The appropriate responses--prayer, supplication, weeping, and
mourning--were not heard. This warning predicted the end of God's exclusive
relationship with Israel (Amos 3:2), following which God would open the
privilege of sonship to those of any family or nation
(Acts 10:34-11:1). The purging away of individual iniquity would then be the
blessing of any who would accept salvation through faith in the once-for-all
offering of Christ Jesus our Lord.
In Bible lands and times, the secure
placement of a strong, long protruding piece of metal was common in
construction. This nail was built as part of the walls, and it became a useful
part of the structure. The first nail, the Levitical
priesthood, was established in a sure place (Isa. 22:25), by the strength or
power "of a carnal [fleshy] commandment" (Heb. 7:16). Early Greek
texts here use the word sarkinees, also used in 2
Cor. 3:3, which is from Strong $NS4560, sarkinos. (See Thayer, Bauer-Arndt-Gingrich, Vine's, Moulton, Marshall
Interlinear, and Wilson Diaglott. Strong and Wigram assign it $NS4559, the word used in more recent,
variant texts.)
This "fleshy commandment"
is one of the elements of contrast employed by the teaching-by-comparison
method used in Hebrews. Its author is not writing of the fleshly unregenerate,
but about the non-permanency of flesh as imperfect man possesses it. The
comparison is made between the law of a 'fleshy commandment' (that is, a
commandment that is temporary and perishable, as is flesh) with an arrangement
which draws from the power of an enduring, imperishable life (Heb. 6:16). The
superiority of this new priesthood, then, is attributed to the exalted glory of
its priest received upon His resurrection. That author makes no reference to
the service of God's beloved son as a high priest prior to His ascension. Prior
to His resurrection he did not have an imperishable life. But upon His
resurrection, He did! Jesus later said of Himself, "I am He who liveth, and was dead; and, behold, I am alive for
evermore."--Revelation 1:18
The Levitical
priesthood, being the nail fastened by a "fleshy commandment," could
"be cut down, and fall" because as the Hebrews' author points out, it
was established by a law that could give way. It was replaced at the
institution of a priestly arrangement of greater power. Of that arrangement it
is promised: "I will fasten him as a nail in a sure place; and he shall be
for a glorious throne to his father's house" (Isaiah 22:23). The
implication is clear that the glory of the former nail was much less than the
"glory that excelleth."--2 Cor. 3:7-11
None
before or after, in type or antitype
Hebrews
7:20,21 relate to the former discussion, but they
contain an additional comparison worthy of note. Its logic is that the
priesthood after the order of Melchisedec was
superior because its establishment was assured with an oath, whereas the Levitical order was instituted by a law to which no oath
was given. Heb. 7:16 focuses on the enduring quality of the Melchisedec
priesthood; verses 20,21 emphasize the authority upon
which the antitypical order was established.
At the outset of Heb. 7, that writer
indicates it was the divine purpose that there be no
record of the genealogy or pedigree of Melchisedec's
forebears or children. But of course he would acknowledge that every created
being has a beginning, and that all people (whether peasants or potentates)
have parents. The statement that Melchisedec was
"without father, without mother, without descent, having neither beginning
of days, nor end of life," refers to Melchisedec's office and service as a kingly priest, not to
his existence as a person. This establishes that Melchisedec
did not get his office as a kingly priest by inheritance from others, nor leave
a continuing order to successors. That enabled a representation of the
antitypical Melchisedec order, which consists of
Christ Jesus our Lord, a priest upon his throne. Scripture clearly sets forth
that Jesus became such a priest only after His resurrection and ascension. See
Heb. 5:5,6,9,10, Acts 13:33,34, Heb. 8:1.
The administration of Christ Jesus
our Lord as a kingly priest will continue until sin, iniquity and
unrighteousness are banished from His entire dominion. Never before did such a
priesthood exist, except as the type was "made like unto," or
"rendered similar" to the priestly service of "the Son of
God." After all sin, imperfection, iniquity and unrighteousness is purged
from the entire intelligent creation through the administration of that
unchangeable priesthood, there will never arise another "priest upon his throne."
Never again will there be need for such, so thoroughly and faithfully will have
been done the sin- removing work of that "priest upon his throne."
"The
offspring and the issue"
In
the literal setting, Eliakim's stewardship was in
David's 'house' (family), his appointment being to
high service under King Hezekiah, who was of the hereditary line of both Judah
and David (Isa. 22:21,22). We have seen that the service of Christ Jesus our
Lord is identified by the 'nail' promised in verse 23, and that verse 21 says
He would be "a father" (thus also a 'wonderful counselor') to all
those of Jerusalem and Judah who would accept Him. But a different 'father' is
to be understood from two uses of that word in verses 23 and 24. Those verses
seem to refer to the LORD God, the father of Christ Jesus our Lord: "he
[the nail] shall be for a glorious throne to his father's house, and they shall
hang upon him all the glory of his father's house..."
The same writer who identified Jesus
as the priest after the order of Melchisedec (Heb.
6,7) also contrasts the 'house of sons' under Jesus with the 'house of
servants' under Moses (Heb. 3:1-6). This is another confirmation of the
spiritual meaning in Isaiah 22. The acceptance of individuals into membership
in the house of sons is made possible by, hangs upon, is
dependent upon the atonement which was provided by our High Priest. Thus the rulership of Jesus identified with the 'glorious throne'
brings glory to his father's house or family of sons. This is part of His
heavenly service as priest. It is affirmed that "If he were on earth, he
could not be a priest" (Heb. 8:4). The development in believers of the
character likeness of our living Head proceeds under the spiritual direction of
that Head, our heavenly High Priest.
These realities are further
expressed in Isaiah 22:24. The members of this house are referred to as the
'offspring and the issue.' Consider this as a reference to the entire household
of faith which is "being sanctified" (Heb. 10:14, Marshall
Interlinear and NAS margin). The firstfruits of such
'offspring and issue' were members of the early church, having been generated
through the sowing of gospel-truth seed by our Lord Himself. "The
offspring and the issue" include all those who have believed upon the
witness given by the "ministers of reconciliation" (2 Cor. 5:18).
Faith offspring is meant, as indicated elsewhere by the same prophet. For a
further Biblical presentation of such 'offspring,' please consider Isaiah 44:3,
61:9, 65:23.
"Vessels" in this verse
are another representation of the various members of God's spiritual house
(family) of sons who have differing capacities or capabilities--"from the
least of them unto the greatest of them." Interestingly, that expression
is the phrase used in the Septuagint in place of 'offspring and issue' in Isa.
22:24. It is probable that the three appearances of 'vessels' here, and as used
elsewhere in the Old Testament, moved the Apostle to use that word in his
spiritual instruction. In 2 Cor. 4:7 he wrote that "we have this treasure
in earthen vessels." And in 2 Timothy 2:20,21,
vessels are identified with God's house (family). "In a great house there
are not only vessels of gold and of silver, but also of wood and of earth; and
some to honour, and some to dishonour
[less honour]." The apostle recognized that all
involved in the upward calling do not become identical in all respects in
heavenly glory. Referring to the resurrection, he states in 1 Cor. 15:41,42 that as "star differeth
from star in glory, so also the resurrection of the dead."
The symbols used to convey spiritual
teaching in Isaiah 22:17 continue into verses 18 and 19. The
language--"toss you like a ball into a large country"--describes the
discontinuance and dissolution of the Levitical
priesthood arrangement. "Chariots of thy glory" may refer to the
ordinances of that priesthood which, though glorious, were representations or
shadows of spiritual realities much more glorious (2 Cor. 3:7-11). Menial
compliance, neglect, spiritual drunkenness, and idolatrous admixtures accompanied
its unprofitableness. The contrast between the
elements of verses 18 and 23 is remarkable. The arrangement which would be
tossed away like a ball had caused "the shame of thy lord's house,"
whereas from the Melchisedec priest would go forth
"the glory of his father's house."
"The
key of the house of David"
Earlier
promises provided a good background to Isaiah's mention of "the house of
David." Recall God's notable promise made through the prophet Nathan. In
response to David's thought to build a house in which God would dwell, the LORD
made a spectacular promise to that king. "I will set up thy seed after
thee, which shall proceed out of thy bowels, and I will establish his kingdom.
He shall build an house for my name, and I will
establish the throne of his kingdom for ever."--2
Sam. 7:12,13
God affirmed that promise not long
thereafter. "Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever,
and his throne as the sun before me" (Psa. 89:35,36).
No wonder the scribes said Christ was to be "the son of David" (Mark
12:35) years before the Luke 3:23 genealogy traced Joseph as the son-in-law of Heli [Eli], Mary's father, of the line of Nathan, David's
son. (See also Psa. 110:1, Matt. 22:41-45, Luke 20:41-44.)
History suggests that in the time of
Isaiah, locks and keys were large in size and made of wood. Keys were carried
visibly around the shoulder, constituting an additional badge of one's office
and authority. A key is generally used to open a door; its use affords
opportunity for entrance. The promise here is that the key of the house
(family) of David would be placed upon a descendant of that house (Isa. 22:22).
He who received the key of the house of David was David's son, of the tribe of
Judah, Christ Jesus in the "kingdom of the heavens." Christ Jesus is
that seed, that descendant. With His authority the door continues open with its
opportunity to all for sonship in His heavenly
father's family.--Rev. 3:7
"The
corner, the nail"
A
similar promise is expressed in Zech. 10:3,4, where
out of Judah comes "the nail." "Mine anger was kindled against
the shepherds, and I punished the goats: for the LORD of hosts hath visited His
flock the house of Judah, and hath made them as his goodly horse in the battle.
Out of him [that is, out of the tribe of Judah] came forth the corner, out of
him the nail, out of him the battle bow, out of him every oppressor ['every
ruler'--NAS, NIV; 'every one that driveth on'-- Rotherham; 'every exactor'--Young] together." Strength,
counsel, and excellence came through Judah. Who can read this prophecy and not
see Jesus as its focus--'the corner,' the corner stone, the chief strong corner
of which 1 Pet. 2:7 testifies. A corner is the strongest part of a structure.
It bears pressure from the side walls. What titles!--
'the nail,' 'the battle bow,' 'ruler,' and the conqueror of enemies. They all
express the concept of a strong, powerful, prevailing faithful one.
Zechariah delivered another prophecy
which also foretold of this very 'nail,' but in different words. He wrote of a
servant having the name "The BRANCH." "Even he shall build the
temple of the LORD; and he shall bear the glory, and shall sit and rule upon
his throne; and he shall be a priest upon his throne: and the counsel of peace
shall be between them both" (Zech. 6:12,13). This
identifies a priest of Melchisedec's order or kind, a
priest who at the same time is a king, 'a priest upon his throne.' This
declares that the making of peace is a two-fold work: first the priestly
intercession based upon a prior atonement sacrifice; then His rule over
believers willingly subject to His kingly authority. Jesus becomes both priest
and king on behalf of all who will receive His direction, enabling such to
become, through the holy spirit, children of our
Heavenly Father, the omnipotent God. We have both peace with God through the
atonement (Rom. 5:1), and the peace of God (Phil. 4:7, Col. 1:2, 3:15) through
the legacy of peace left us by Jesus Himself (John 14:27). All believers are
thus enabled to serve the Lord in newness of life and mind.
"He shall bear the glory, and
shall sit and rule upon His throne" (Zech. 6:13). A wondrous promise
indeed! It brings to remembrance Isaiah 22:23: "And he shall be for a
glorious throne to his father's house." Without use of the word 'nail' in
chapter 6, Zechariah describes the unchangeable priesthood which will never be
supplanted by another.
ChristStory Arma Christi
(Weapons of Christ)
NAILS
Fastenings or Axis Mundi
Nails are symbols of Christ's Passion or Crucifixion because they were used to fasten Jesus to His holy cross. The use of these instruments of torture fulfilled the psalmist's messianic prophecy "They pierced my hands and my feet" (Psa 22 :16).
There is another prophecy which predicts, "They will look on Me whom they have pierced" (Zech 12:10). The Apostle John writes that this verse refers to the piercing of Christ's body with a spear when the legs of the thieves crucified with Him were broken (John 19:37). However, many people believe that this prediction will be fulfilled at the Second Coming of Christ when they expect a worldwide vision of our Lord descending with outstretched and pierced hands to signify the final offer of salvation. (It is written that at the time of the fulfillment of Zechariah's prophecy there will be mourning in Judah such as the mourning heard when the righteous King Josiah was slain. God had promised not to punish the wicked kingdom of Judah during Josiah's lifetime. So his death signalled the onslaught of the curses promised to those who disobeyed the Law found in the scroll in the Temple (Zech 12:10-14). The Final Judgment with its promise of salvation for the righteous and destruction for the wicked would closely follow this vision of the returning Christ. Sister Faustina Kowalski claims that during this present age God treats the inhabitants of the earth with compassion because He views us through the pierced hands and feet of Jesus.
The Apostle Thomas refused to believe in the Resurrection until he saw and touched the prints of the nails in Christ's hands (John 20:25). Ever since, the slow to believe have been referred to as "Doubting Thomases."
On early crucifixes four nails were used to crucify Jesus. During the medieval period this number was changed to three in honor of the Holy Trinity especially when the nails were painted apart from the cross as symbols of the Passion. When three nails are used, a single nail pierces both of the victim's feet. Fr. James Groenings, S.J. in the Passion of Jesus and Its Hidden Meaning claims that four nail holes were discovered on the True Cross and that the stigmata of St. Francis reflected the use of four nails during the crucifixion of Christ. Because of the shape of their dried buds, clove flowers are symbols of the Holy Nails. "Clove" comes from the Latin "clavus" meaning "nail."
Roman soldiers nailed Jesus to the cross but Edwards calims that it was truly "men's wickedness" which nailed Him there. Spurgeon reports that, becoming aware of his own sinful nature, he saw that it was his own hand "which made the hammer fall, and drove the nails that fastened the Redeemer's hands and feet to the cruel tree."
Various writers have put forth that it was our sins, our "old man," or our sensual appetites which were nailed to the cross in the form of Christ. Paul writes to the Colossians that it was the Old Testament Law which was cancelled and nailed to the Holy Cross so that it might no longer condemn us (Col. 2:13-16). Godbey suggests that the "love slaves" or followers of Christ be figuratively nailed to the Cross which is His doorpost in emulation of the Israelite slaves who, refusing freedom, had their ears pierced on the doorpost of their master as a sign of their desire to remain slaves beyond their years of indenture (see Ex 21:2-6).
Legend relates that the Holy Nails were discovered about 300 years after the Crucifixion by Constantine's mother the Empress Helena. According to this story, the cross, the nails, and the INRI inscription had been placed in Christ's tomb which was then covered with a huge mound of earth by a group of pagans who soon built a temple for Venus upon it in order to hide the evidence of Christ's Passion from the world. After unearthing the True Cross, Helena knelt and prayed for the recovery of the Holy Nails. Miraculously, the nails appeared before her on the ground gleaming as if they had been formed of gold. Upon returning home, the Empress used two of the nails to ensure her son's safety. One nail was placed in his crown or helmet and another was formed into a bridle for his horse. According to her way of thinking, this second nail fulfilled the prophecy of Zechariah 14:20, "In that day 'HOLINESS TO THE LORD' shall be engraved on the bells of the horses." The third nail was tossed into the Adriatic Sea to calm a whirlpool. Eventually, the Holy Nails were carried by Louis of France to Sainte-Chapelle. Nails touched to the True Nails are considered sacred by many people.
Nails are widely associated with the axis mundi (axis of the world) or North Star around which many people believed the flat universe spun. The Polar Star was considered the king of the heavenly bodies. The axis mundi also served as a tunnel linking the realms of the heavens, the earth, and the underworld. Shamen could travel by way of this axis through the worlds in order to communicate with their denizens. The Cross, being the center of the Christian world, having borne its King, and being a link between heaven and earth, may be thought of as an axis mundi.
Nails are an attribute of the Roman goddess Fortuna and her Wheel of Fortune. She was the goddess of exceptional strokes of good luck or fate. As evidence of the randomness of her favors, she was held to be the mother or lover of Servius Tullius, an Italian slave who became king.
Sorcerers in Africa pounded nails into small idols in order to ensure their cooperation and assistance. The Bible points out the futility of idolatry by noting that, unless nailed in place, the objects of their worship will surely fall down (Jer 10:4).
Nails are attributes of various saints including Ingratia, Pantaleon, Severus, and Cyrus who were martyred with their use. Israel's enemy, Sisera, had his temples pierced by the wooden nail or tent peg of Jael while he lay sleeping in her tent (Judges 4:17-24). Augustine considered this Biblical scene symbolic of "the faith of the Church casting down the kingdom of the devil by the cross of Christ" (On the Morals of the Catholic Church).
Nails and their qualities are often used as figures of speech. To "hit the nail on the head" means to exhibit an accurate understanding of a situation by summing it up in a brief sentence or two. An insensitive person may be as hard or as cold as nails. The "well-driven" nail's ability to fasten things firmly in place has caused it to be compared to proverbs and teachings which keep their adherents from straying from the path of righteousness (Eccl 12:11). St. John Chrysostom, remarks on Paul's frequent use of the name of Christ in the book of Corinthians that he constantly fastens his readers "as with nails to the name of Christ." Commenting on Christ's warning that "where your treasure is, there your heart will be also," he warns against being "nailed to the things below" with a special emphasis on the dangers of nailing one's heart and mind to money (Mt 6:21).
All scripture quotes are from the NKJV Bible unless otherwise indicated.
To cite this page:
Tucker, Suzetta. "The Weapons
of Christ - The Nails." ChristStory Christian Bestiary. 1998.
http://ww2.netnitco.net/users/legend01/nails.htm ( 27
Mar. 2010).