Horns the symbols of power, exerted by strength of arms; because such beasts as have horns make use of them as their arms.
As the symbol of strength they are used in Psa 18:2; and in Horace,f1 Ovid,f2 and Claudian.f3
They are also used to denote the regal power; and when they are distinguished by number, they signify so many monarchies. Thus horn signifies a monarchy, in Jer 48:25; and in Zec 1:18, &c., the four horns are the four great monarchies which had each of them subdued the Jews. See also Dan 8:20-22.
The horn of David, in Psa 132:18, is explained by the Targum of a glorious king to arise out of the house of David.
It appears, from Valerius Maximus,f4 that the ancient Romans understood horns as the symbol of regal government; and the images of the gods, kings, and heroes, among the heathen, were adorned with horns as a mark of their royalty and power.f5 Agreeably to this the Oneirocritics explain the horn of great power, riches, and dignity.f6
Horns upon a wild beast are not only expressive of powers, but also of such powers as are tyrannical, ravenous, and at enmity with God and his saints, as in Daniel 8
The size of a horn denotes its intrinsical, physical power, Dan 8:5; the smallness of the anomalous horn of the fourth beast, Dan 7:8, indicates that its physical power is small, compared with that of the other horns: its "eyes like a man," are expressive of its policy and cunning; and its "mouth speaking great things," denotes its pretensions.
Horns of an altar. An altar, both among the Jews and the heathen, was an asylum or sanctuary for such persons as fled to it for refuge.
By Exo 21:14, it appears that the altar of Holocausts was, to the Jews, an asylum for crimes undesignedly committed.
As to the practice of the heathen, in this respect, the proofs are very copious.f7 Whole tragedies of Æschylus, Sophocles, and Euripides are grounded thereupon. And the sanctuary of the altar was held so sacred and inviolable, that Æschylus, in one place, amongst others, saith, "That an altar was stronger than a tower-that it was an invincible shield."f8 And thus Homer (when the Trojans, headed by Hector, were just ready to destroy the Greeks in their camp, and to burn their ships, and Agamemnon had thereupon prayed that Jupiter would protect them from utter ruin) makes Jupiter to have sent this omen. An eagle brings a fawn, and throws him upon Jupiter’s altar, where the fawn represents the frighted Greeks, who, being driven by Hector, should at last find an asylum under Jupiter’s protection: and so the Greeks understood it; they thereupon recovering their courage, and renewing the charge.f9 But farther, those who fled to the altar for protection took hold of the horns thereof.
Thus Adonijah fearing Solomon, 1Ki 1:50, arose and went and caught hold on the horns of the altar. So likewise Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar, 1Ki 2:28; but because he was guilty of wilful murder, he was slain according to the law, Exo 21:14.
In like manner, the heathens, when they fled for protection, or implored the help of their gods, were wont to take hold of the horns of their altars.f10
Farther, the altars were looked upon as the tables of the gods,f11 and therefore he who had caught hold on the altar was looked upon as one who was received into friendship with the god to whom it was dedicated, and therefore as one who was not to be punished by man.
Upon these accounts the horns of the altar are the symbol of the Divine protection, and therefore when the prophet Amo 3:14, says-"And the horns of the altar shall be cut off, and fall to the ground,"-the meaning is, that there shall he no more atonements made thereupon the asylum or sanctuary thereof shall no more stand.
This word in Scripture doth not seem to be very generally understood. Certainly it is more than once spoken of in reference to the Lord Jesus Christ. Thus JEHOVAH saith, "I will make the horn of David to flourish, " meaning Christ. (See Ps. cxxx2: 17.) And Zacharias celebrates Christ to the same amount in his song, when saying, "the Lord hath raised up an horn for salvation for us, in the house of his servant David." (Luke i. 69.) But when it is said, that the Lord will cut off the horns of the wicked, and the horns of the righteousshall be exalted, " (Ps. lxxv. 10.) here it appears, that the expression is in allusion to somewhat of a man’s own, and not simply with an eye to Christ. Perhaps the word may be considered as referring in general to strength. Thus the son of "Chenaanah made him horns of iron, and said, with these shalt thou push the Syrians.’’ (1 Kings xx2: 11.) And, indeed, the prophet describes the Lord as having horns coming out of his hand, when before him went the pestilence.’’ (Habak. 3: 4.) Hence also we read of the horns ofthealtar." (Jer. 17. 1. Rev. ix. 13.) But whether these had reference to any thing ornamental, or to objects more important, when "the sacrifice was bound with cords even to the horns of the altar, " I cannot determine. (Ps. c17. 27.)
These are referred to in scripture as
1. On the altar, the projections placed at its corners, on which the blood of the sacrifices was placed, and to which culprits clung for protection. Exo 38:2; Lev 4:7; 1Ki 1:50.
2. For trumpets, especially rams’ horns. Jos 6:4-13.
3. For holding oil. 1Sa 16:1; 1Sa 16:13.
4. For holding ink. Eze 9:2-3.
5. They were worn in the East as a symbol of exaltation and power. Jehovah was David’s horn of salvation. He exalted the horn of His people, and brake the horns of the wicked. Psa 18:2; Psa 75:10; Psa 148:14.
6. Horns are spoken of frequently in Daniel and the Revelation as a symbol for kings: "the ten horns which thou sawest are ten kings." Dan 7:7-24; Dan 8:3-21; Rev 12:3; Rev 13:1; Rev 17:3-16.