Chapter 2

The Babe Lying in a Manger

1. And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be enrolled.

2. This enrolling was  first  made when Quirinius was governor of Syria.

3. And all went to be enrolled, everyone to his own city.

4. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was from the house and family of David,

5. To be enrolled with Mary his betrothed wife, being great with child.

6. And it came to pass, [that] while they were there, the days were fulfilled that she should bring forth;

7. And she brought forth her firstborn

Son, and wrapped Him in swaddling-clothes, and laid Him in the manger, because there was no place for them in the inn.

Whereas chapter one focused on the birth of John the Baptist, chapter two focuses on the birth of Jesus the Christ. It begins with a simple description of  Joseph and Mary’s journey to Bethlehem. This journey was necessary because a proclamation had gone out from Caesar Augustus, declaring that all people must return to their city of birth to be registered. So “Joseph went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem … to be registered with Mary, his betrothed wife, who was with child” (Luke 2:4-5). 

In contrast to the royal decree of Caesar Augustus, proclaiming that “all the world should be registered,” we are given the simple story of Mary and Joseph seeking lodging in Bethlehem, and finding none. The only thing they could find was the shelter of a lowly stable, and the only crib for their baby was a manger—a feeding trough for animals.

“And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in the manger, because there was no room for them in the inn” (Luke 2:6-7).

The story of God coming to earth and finding “no room” in the inn is rich with spiritual meaning. It symbolizes the way in which our lives can become so busy, so filled with the concerns of daily living, that we have no room — no place in us — where Christ can be born. It also symbolizes how quietly and unobtrusively the miracle birth takes place in our lives.

There is something profound about Christ being laid in a place where animals feed.

Interestingly, this is the only gospel that mentions the manger, and it does so three times. In verse seven we read that “they laid Him in a manger.”

In verse twelve we read, “This will be a sign to you: You will find a Babe wrapped in swaddling clothes and lying in a manger.” And in verse sixteen we read, “And they came with haste and found Mary and Joseph, and the baby who was lying in a manger.” The symbolic picture of the Holy Babe, lying in a feeding trough, foreshadows a great reality—that Jesus is the very source and sustenance of our spiritual lives, even as food is the source and sustenance of our natural lives. This is why He would later say to His disciples as He invited them to eat the Passover bread, “This is My body” (Luke 22:19).

In a gospel which focuses on the development of the understanding, it is most appropriate to understand the significance of a “manger” — a place where animals feed. Our own understanding feeds on truth that comes to us from God. This is the truth that will nourish us on our spiritual journeys, feed our hunger for spiritual knowledge, and help us to develop a strong inner spirit. Again, it warrants repeating that this is the only gospel that mentions the “manger.” ¹

Keeping Watch

8. And there were in the same country shepherds, abiding in the field, and keeping watch  over their flock by night.

9. And behold, the angel of the Lord stood by them, and the glory of the Lord shone round about them, and they feared with great fear.

10. And the angel said to them, “Fear not; for behold, I bring  you  good tidings of great joy which shall be to all the people.

11. “For to you is born  this day a savior, who is Christ the Lord, in the city of David.

12. “And this [shall be] the sign to you: you shall find [the] babe wrapped in swaddling-clothes, lying in a manger.”

13. And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,

14. “Glory in the highest to God, and on earth peace, good will among men.”

15. And it came to pass, as the angels went away from them into heaven, the men, the shepherds, said one to another, “Let us now go  even to Bethlehem, and see this saying that has come to pass, which the Lord has made known to us.”

16. And they came in haste, and found Mary and Joseph, and the babe lying in the manger.

17. And when they had seen, they made known abroad the saying which was spoken to them concerning this little Child.

18. And all who heard marveled at those things which were spoken to them by the shepherds.

19. But Mary kept  all these sayings, pondering [them] in her heart.

20. And the shepherds returned, glorifying and praising God for all that they had heard and seen, as it was spoken to them.

The setting for the next episode shifts from the stable to the countryside: “Now there were in the same country shepherds living out in the fields, keeping watch over their flocks by night” (Luke 2:8). A key phrase here is “keeping watch.” Once again, as in the prologue where it is said that they were “eyewitnesses” (Luke 1:2), there is a reference to sight — this time in the phrase, “keeping watch.” This corresponds to the operation of the intellect, the part of our mind that understands, reasons, analyzes, and “watches.” In this case, watching over the “flocks,” refers to our God-given ability to watch over and guard those tender, innocent thoughts and feelings that God has given us. These are the states in us that want to follow God and live according to His Word. Like sheep who follow their shepherd, we follow where God leads, receiving both goodness (green pastures) and truth (still waters) from Him. Then, like a shepherd who guards the flock and watches over them, we make sure that false thoughts and negative emotions do not break in to harm the “sheep” — especially at night. And so we read that these shepherds were “keeping watch over their flocks by night.” ²

On an individual level, we must be ever vigilant, keeping watch over the “flocks” within us. We need to observe our thoughts and feelings, noticing the subtle changes as they occur. This kind of self-examination is essential; without it we open ourselves to be preyed upon by wolves of every sort, the kind that would sneak in and destroy every innocent thought and tender emotion we might have. We must, therefore, be good shepherds, guarding our heavenly thoughts and feelings. We must learn to “keep watch.” ³

In addition to protecting our innocent states, keeping watch also helps us to be aware of the noble thoughts and benevolent emotions that are flowing in from God. This is the light which is given while we are watching for the coming of the Lord, even in our darkest states. As it is written: “And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them” (Luke 2:9)

The great light which shone upon the shepherds was accompanied by a wonderful proclamation: “Behold,” says the angel, “I bring you good tidings of great joy which will be to all people” (Luke 2:10).

This is only the beginning of the proclamation, but it is interesting to compare it to the proclamation that began this chapter, announcing that all the world should be registered. The contrast between the two proclamations is striking. The royal decree of Caesar Augustus is about the census, civil government, and taxation. But the angelic proclamation is about the advent of the Lord in our lives. “I bring you good tidings of great joy,” says the angel, “which will be to all people.”

The wonderful proclamation continues: “For there is born to you this day in the city of David a Savior, who is Christ the Lord” (Luke 2:11).

The proclamation is accompanied by another  burst of light and there is even greater glory as the words of the angel are supported by a host of other angels: “And suddenly there was with the angel a multitude of the heavenly host praising God” (Luke 2:13). In words of highest praise, now proclaimed by a multitude of angels, the angelic proclamation continues: “Glory to God in the highest, and on earth peace, good will to all people” (Luke 2:14).

This was the manner in which the miraculous birth of Jesus was proclaimed to the shepherds. In response, the shepherds promptly went to Bethlehem to visit Mary, Joseph, and the Christ-child. After their visit, they made widely known all things told them concerning the child. Their immediate willingness to proclaim the Good News everywhere is contrasted to Mary who “kept all these things and pondered them in her heart” (Luke 2:19).

The response of the shepherds reminds us of the Gospel of Mark, so full of the spirit of evangelization and proclamation. At the end of that gospel the disciples “went out and preached everywhere” (Mark 16:20), just as the shepherds do in the Gospel of Luke: “The shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them” (Luke 2:20).

But with Mary, it is very different. Instead of going out to preach the gospel, as do the shepherds, Mary is quiet, contemplative, and reflective. She ponders all these things in her heart. Her actions represent a key theme in this gospel: reflection, thought, and the development of a deeply spiritual understanding.

Simeon and Anna

20. And the shepherds returned, glorifying and praising God for all that they had heard and seen, as it was spoken to them.

21. And when eight days were fulfilled for the circumcising of the little Child, His name was called Jesus, which He was called by the angel before He was conceived in the womb.

22. And when the days of her purification were fulfilled, according to the Law of Moses, they brought  Him  up to Jerusalem, to present [Him] to the Lord,

23. Even as it is written in the Law of the Lord, that every male opening the womb shall be called holy to the Lord;

24. And to give the sacrifice according to what is said in the Law of the Lord, A pair of turtle doves, or two young doves.

25. And behold, there was a man in Jerusalem whose name [was] Simeon; and this man [was] just and circumspect, waiting for the consolation of Israel; and the Holy Spirit was upon him.

26. And a response  was  made to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ.

27. And he came by the Spirit into the temple; and when the parents were bringing in the little Child Jesus, to do for Him according to the custom of the law,

28. He even received Him into his arms, and blessed God, and said,

29. “Now Thou sendest Thy servant away in peace, O Lord, according to Thy saying;

30. “For my eyes have seen Thy salvation,

31. “Which Thou hast prepared before the face of all peoples;

32. “A light for a revelation for the nations, and the glory of Thy people Israel.”

33. And Joseph and His mother marveled at the things which were spoken concerning Him.

34. And Simeon blessed them, and said to Mary His mother, “Behold, this [Child] is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against.

35. “And also a sword shall pass through thine own soul, that the reasonings of many hearts may be revealed.”

36. And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher; she was advanced in many days, having lived with a husband seven years from her virginity;

37. And she [was] a widow of about eighty-four years, who stood  not  back from the temple, serving [God] with fasting and prayers night and day.

38. And she, standing by at the hour itself, confessed the Lord, and spoke of Him to all those that waited for redemption in Jerusalem.

39. And when they had finished all things according to the Law of the Lord, they returned into Galilee, to their own city Nazareth.

As we have pointed out, the central theme of Luke is the development of the understanding. In keeping with this theme, it is appropriate that the next scene takes place in the temple. This time the occasion is the ritual of purification which normally took place forty days after a birth.  It is here, where an old man named Simeon first encounters the Child Jesus. As we read the description of Simeon’s experience, we note how often the story focuses on his “sight” and on what he “sees.” We read that “it had been revealed to him by the Holy Spirit that he would not see death before he had seenthe Lord’s Christ” (Luke 2:26). And when Simeon comes into the temple, he takes the Child up in his arms and says, “Lord, now You are letting Your servant depart in peace, according to your Word. For my eyes have seenYour salvation” (Luke 2:29-30).

Just as Zacharias had prophesied about “a light” that would shine in the darkness,(Luke 1:79), just as the shepherds beheld a great light — the “glory of the Lord” — shining upon them, the true Source of that light is now shining upon Simeon as he gazes upon the face of the Child. Deeply inspired, Simeon continues his prophecy: “My eyes have seen Your salvation, which You have prepared for all peoples, a light to bring revelation to the Gentiles, and the glory of Your people Israel” (Luke 2:30-32).

Turning to Mary, Simeon says, “Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which shall be spoken against (yes, a sword shall pierce through your own soul also), that the thoughts of many hearts may be revealed” (Luke 2:35).

Simeon’s words are full of prophecy. There is a power that enables each of us to live according to the truth we know. And those who receive this power shall “rise,” while those who reject it shall “fall.” It is exactly as Simeon says: “Behold this Child is destined for the fall and rising of many in Israel.”

Because none of us is perfect, we will all undergo times of doubt and times of trial. There will be times when we feel the “piercing of the sword.” Even Mary would not be exempt. She would witness the horror of her own Son’s crucifixion, and feel a mother’s pain and anguish. Indeed, as Simeon had told her, “a sword shall pierce through your own soul also.”

It’s part of the journey. While our suffering might not be as great as Mary’s when she stood near the cross, nor as grievous as Jesus’ as He was crucified, there will be times when we too will experience sorrow, loss, and grief—times that may be so painful that it will feel as though a sword has pierced through our own soul. But these times are not to be avoided or feared. They can instead be opportunities to renew our faith, confirm our belief in God, and resolve to go forward. These are the times when our most cherished values will be challenged, and our deepest thoughts will be made manifest. These times and these trials are allowed to come into our lives so that our true nature may be exposed and “the thoughts of many hearts may be revealed.”

But no matter how desperate our situation, or how grievous our trials, there is still a quiet place in our hearts that waits patiently for God. This faith is represented by Anna the prophetess, who, like Simeon, is led to the temple at that very moment. After a seven-year marriage, she remained as a widow for many years. Now, at the age of eighty-four, she has never departed from the temple. Instead, she has chosen to remain faithful, “serving God with fasting and prayers night and day” (Luke 2:37).

It is noteworthy that both Simeon and Anna were drawn to the temple presentation at the very same time. Together they represent the essential spiritual affections—the affection for truth (Simeon) and the affection for goodness (Anna), which are necessary for “the performance of all things according to the law of the Lord” (Luke 2:39). Whenever these two qualities combine in us, we know we are in the presence of God, that the Holy Spirit is upon us, and that our eyes have seen His salvation. ⁴

This is not a one-time experience. It is an experience which continues to grow within us, an experience which becomes stronger over time. As it is written, “And the Child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him” (Luke 2:39).

In the Temple with the Scholars

40. And the little Child grew, and became strong in Spirit, filled full with wisdom; and the grace of God was upon Him.

41. And His parents went to Jerusalem every year at the festival of the Passover.

42. And when He was twelve years [old], they went to Jerusalem according to the custom of the festival.

43. And having finished the days, as they returned, the Boy Jesus remained behind in Jerusalem, and Joseph and His mother knew [it] not.

44. But supposing Him to be among those on the way with [them], they went a day’s journey, and sought Him among [their] kinsfolk and acquaintances;

45. And finding Him not, they returned to Jerusalem, seeking Him.

46. And it came to pass, after three days, that they found Him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions.

47. And all that heard Him were amazed at His understanding and answers.

48. And seeing Him they wondered; and His mother said to Him, “Child, why hast Thou done this to us? Behold, Thy father and I have sought Thee, grieving.”

49. And He said to them, “Why [is it] that you have sought Me? Knew you not that I must be in what [is] My Father’s?”

50. And they understood not the saying which He spoke to them.

51. And He came down with them, and came to Nazareth, and was obedient to them; and His mother kept all these sayings in her heart.

52. And Jesus increased in wisdom and in age, and in grace with God and men.

As the narrative continues, the language of scripture reflects the gradual development of Jesus from the “Babe” (Luke 2:12), to the “Child Jesus” (Luke 2:27) to the “Boy Jesus” (Luke 2:43). In the next episode, we discover that the “Boy Jesus” is now twelve years old. His parents have taken Him to the temple at Jerusalem to celebrate the feast of the Passover: “And when He was twelve years old, they went up to Jerusalem according to the custom of the feast” (Luke 2:42).

But when Joseph and Mary departed, and were already on their way back home, they discovered that Jesus was not with them. In fact they had already gone a whole day’s journey before they realized that Jesus was missing. Most likely, they had been traveling with many other people and had therefore assumed that Jesus was somewhere among them. But after inquiring among their traveling companions, and still not finding Him, they returned to Jerusalem. “And so it was that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions” (Luke 2:46).

Jesus is “in the temple.” He is listening to the learned men and asking them questions. The theme of the understanding, its growth and development, continues: “And all who heard Him were astonished at His understanding and answers” (Luke 2:47).

When Joseph and Mary return to Jerusalem and find Jesus tarrying in the temple, Mary says, “Son, why have you done this to us?” She then continues, with another reference to sight: “Look,” she says. “Your father and I have sought You anxiously” (Luke 2:48). Jesus replies with words that reveal His true identity: “Why is it that you sought Me?” says Jesus. “Did you not know that I must be about My Father’s business?” (Luke 2:49). As the episode comes to its conclusion, Jesus returns to Nazareth with his parents, and is obedient to them, but “His mother kept all these things in her heart” (Luke 2:51). Jesus knew that it was altogether fitting and proper to obey the commandment, “Honor your father and mother.” But He also knew that His higher duty was to honor His Father in heaven.

This is why Jesus said, “I must be about My Father’s business.” His parents, however, “did not understand the statement which He spoke to them” (Luke 2:50).

Even though His words must have been confusing to them, Mary continued to ponder their meaning. It is interesting to recall that Mary had a similar response after the visit of the shepherds. There we read that “Mary kept all these things and pondered them in her heart” (Luke 2:19). In both cases, Mary’s response becomes emblematic of that deeper response to Jesus’ words that we are each called to make. It is a calling that invites us to ponder, reflect, and meditate on the meaning and significance of Jesus’ words in our own lives.

It should also be noted that apart from the birth in the stable and the appearance of the angels to the shepherds, the temple remains the focal point of most of the episodes in these first two chapters. Luke begins with Zacharias in the temple. Then, in chapter two, the Child Jesus is presented in the temple and Simeon prophesies in the temple. Then there is Anna “who did not depart from the temple but served God with fasting and prayers night and day.” And now, at the end of this second chapter, when it was time to leave the temple, we read that Jesus did not want to leave the temple, Jesus did not want to go. Instead, He chose to remain in the temple where He could, as He put it, “Be about My Father’s business.”

When we reflect on Zacharias’ prayers in the temple, when we consider Mary’s role as the pondering, thoughtful mother, and when we think of Jesus, even as a young child, sitting in the temple, listening to the law, and asking questions, we cannot help but wonder about these references to a contemplative, prayerful, truth-seeking, life — devoted to the development of the understanding. The emphasis is upon the contemplative aspect of our lives, a commitment to prayer, and a willingness to “ponder in our heart” all the things of God. In this stage of our spiritual development, our focus is on learning and understanding the Word of God. Like Jesus, we must be “about our Father’s business.”

Footnotes:

374. Verse 6. A measure of wheat for a denarius, and three measures of barley for a denarius, signifies that the genuine good of the church, as also the genuine truth of the church, is of no account to them. This is evident from the signification of "measure" [choenix] (which was the Greek measure for wheat and barley), as being the quality of estimation, for "measures" in the Word (as was said in the article above), signify the quality of a thing in respect to good and in respect to truth. It is evident also from the signification of "wheat," as being the good of the church in general (of which presently); also from the signification of "barley," as being the truth of that good (of which presently); and from the signification of "a denarius," the standard of estimation, as being as of no account. Because this was the smallest coin, it signifies the least worth, but here as of no account. The reason for this is that "the red horse" (mentioned above), signifies the understanding of the Word destroyed in respect to good, and "the black horse" the understanding of the Word destroyed in respect to truth (See above, n. 364, 372); and when the understanding of the Word in respect to good and in respect to truth has been destroyed, then the genuine good and the genuine truth of the church are estimated as of no account. The "denarius" is here taken as the standard of estimation, because some piece of money must be taken that some price may be expressed in the sense of the letter, since it is said that "a balance was in the hand of him that sat upon the horse," and that "the wheat and the barley were measured;" consequently the smallest coin of all was taken as the standard of the estimation of the price; and as there was no longer any understanding of the Word in respect to good and in respect to truth, a "denarius" in the spiritual sense here signifies as of no account.

[2] It is said, "a measure of wheat and three measures of barley," because "one" is predicated of good, and "three" of truths; and "one," when predicated of good, signifies what is perfect, thus also what is genuine; and "three," when predicated of truths, signifies what is full, thus also what is genuine; consequently "a measure of wheat and three measures of barley" signify the genuine good and the genuine truth of the church. "Wheat" signifies good, and "barley" its truth, because all things belonging to the field signify the things that belong to the church; and things belonging to the field, as crops of various kinds, serve for food; and things for food and for the nourishment of the body signify in the spiritual sense such things as nourish the soul or mind, all of which have relation to the good of love and the truth of faith; thus especially wheat and barley, because bread is made from them. (That foods of every kind signify spiritual food, thus the things of knowledge, intelligence, and wisdom, consequently the good and truth from which these are, see Arcana Coelestia 3114, 4459, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 8408, 8562, 9003. Of "bread" in general, see the work on The New Jerusalem, n. 218; that "field" signifies the church, seeArcana Coelestia 2971, 3766, 9139.)

That "wheat" and "barley" have such a signification is from correspondence, as is evident from the things that appear in the spiritual world, where all appearances are correspondences. There plains, fields, crops of various kinds, and also bread appear; from this is the knowledge that they are correspondences, and consequently that they have significations according to correspondences.

[3] That "wheat" and "barley" signify the good and truth of the church, "wheat" its good, and "barley" its truth, can be seen also from the passages in the Word where they are mentioned, as from the following. In Jeremiah:

Jehovah, who hath dispersed Israel, will bring him together and will keep him as a shepherd doth his drove; for Jehovah hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he. Therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock, and of the herd; and their soul shall become as a watered garden (Jeremiah 31:10-12).

This treats of the establishment of a new church; "Israel" and "Jacob" signify that church, "Israel" the internal spiritual church, and "Jacob" the external; for every church is internal and external. Its establishment is described by "Jehovah will bring him together and will keep him as a shepherd doth his drove, for He hath ransomed Jacob, and hath redeemed him out of the hand of him that was stronger than he;" "to redeem" signifies to reform (See above, n. 328; "out of the hand of him that was stronger than he" signifies out of evil and falsity, which before had possession; the internal joy or joy of heart arising from celestial good and truths therefrom that such have, is signified by "therefore shall they come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, to the new wine, and to the oil, and to the sons of the flock and of the herd," "to sing in the height of Zion" signifying internal celestial joy, or such as is in the Lord's celestial kingdom, "to sing aloud" meaning that joy (See above, n. 326, "height" what is internal, and "Zion" the celestial kingdom; "wheat" signifies the good of the natural man, "new wine" its truth; "oil" the good of the spiritual man, "the sons of the flock" spiritual truths, and "the sons of the herd" natural truths; because these are what are signified they are called "the good of Jehovah." That such have intelligence and wisdom from this source is signified by "their soul shall become as a watered garden," for "garden" in the Word signifies intelligence, and "watered" continual growth. "Wheat," "new wine," "oil," "the sons of a flock and of the herd," are plainly not here meant, for it is said, "Jehovah hath ransomed Jacob, and their soul shall become as a watered garden. "

[4] In Joel:

The field was devastated, the ground mourned; for the corn was devastated, the new wine was dried up, the oil languished. The husbandmen were ashamed, the vine-dressers howled for the wheat and for the barley, because the harvest of the field hath perished (Joel 1:10, 11).

This is not said of a field and its barrenness, but of the church and its vastation; therefore "field," "ground," "corn," "new wine," and "oil" do not mean these things themselves, but "field" and "ground" mean the church, "field" the church in relation to the reception and bringing forth of truth and good, and "ground" the church in respect to the nation that is in it; "corn" means good of every kind in the external man; "new wine" the truth also therein; "oil" the good in the internal man; "the husbandmen that were ashamed," and "the vine-dressers that howled for the wheat and for the barley" signify those who are of the church, "wheat" and "barley" signifying the good and truth of the church; and "the harvest of the field that thus perished" signifying all worship from good and truth.

[5] In Jeremiah:

Upon all the heights in the wilderness the devastators have come; because the sword of Jehovah devoureth from the end of the land even to the end of the land; no flesh hath peace. They have sown wheat and have reaped thorns (Jeremiah 12:12-13).

This, too is said of the church and its vastation; "the heights in the wilderness upon which the devastators have come" signify that every good of charity has perished through evils and falsities, "heights" in the Word signifying where there is the good of charity, and in an abstract sense that good itself, "wilderness" signifies where there is no good because no truth, and "devastators" signify the evils and falsities through which good and truth perish; "the sword of Jehovah devoureth from the end of the land even to the end of the land" signifies falsity destroying all things of the church, "the sword devouring" meaning falsity destroying, and "from the end of the land even to the end of the land" signifying all things of the church; "no flesh hath peace" signifies that there is no longer internal rest, because of the dominion of evil and falsity; "they have sown wheat and have reaped thorns" signifies that instead of the goods of truth there are the evils of falsity, "wheat" meaning the goods of truth, and "thorns" the evils of falsity.

[6] In the same:

Ishmael, who was of the seed of the kingdom, slew Gedaliah, whom the king of Babylon had appointed over the land, and all the Jews who were with him, and the Chaldeans, also the men from Shechem, from Shiloh, and from Samaria; but ten men were found among them who said unto Ishmael, Put us not to death, for we have things hid in the field, wheat and barley, and oil and honey. So he forbare, and put them not to death (Jeremiah 41:1-8).

These historical statements describe, in the internal sense, the damnation of those who profane holy things; for "Gedaliah, whom the king of Babylon appointed over the land," and "the Jews who were with him," and "the Chaldeans," and "the men from Shechem, from Shiloh, and from Samaria," mean those who profane, and in the abstract sense, profanations of every kind, "the king of Babylon" signifying the profanation of good and truth. Their damnation is signified by their being put to death, for "to be put to death" signifies to be slain spiritually (See n. 315; but "the ten men who said to Ishmael, put us not to death for we have things hid in the field, wheat and barley, and oil and honey," mean those who have not profaned the holy things of the church, because inwardly they have good and truth; for those who profane have nothing of good and truth inwardly, but only outwardly when they speak and preach, while those who do not profane have good and truth inwardly; this is meant by their saying that "they have things hid in the field, wheat, barley, oil, and honey," "wheat and barley" signifying the goods and truths of the external man, "oil" the good of the internal man, and "honey" the delight thereof; "ten men" signify all who are such, "ten" signifying all persons and all things; that "he forbare and put them not to death" signifies that they were not profane, thus not damned; "Ishmael" represents those who are in the genuine truths of the church, which is also signified by "the seed of the kingdom," of which he was. Such are the things involved in this history, the histories in the Word equally with the prophecies having an internal sense.

[7] In Moses:

Jehovah thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths going forth in valley and mountain; a land of wheat and barley, and of vine, and fig-tree, and pomegranate; a land of oil olive and honey (Deuteronomy 8:7-8

In the sense of the letter this is a description of the land of Canaan, but in the spiritual sense the Lord's church is described, since this is meant in that sense by "the land of Canaan;" and all kinds of good and truth pertaining to the church are enumerated. The land is called "a land of brooks of water," because "brooks of water" signify the doctrinals of truth; "fountains and depths going forth in valley and mountain" signify interior and exterior truths from the Word, "fountains," interior truths therefrom, and "depths" exterior truths. The latter are said to go forth "out of the valley," because "a valley" signifies what is lower and exterior, where such truths are; and the former are said "to go forth out of the mountain," because a "mountain" signifies what is higher and interior, where truths of that kind are; "a land of wheat and barley, and of vine and fig-tree, and pomegranate," signifies the church in respect to good and truth of every kind, "wheat and barley" signifying good and truth from a celestial origin, "vine and fig-tree" good and truth from a spiritual origin, and "pomegranate" knowledges of good and truth; and "a land of oil olive and honey" signifies the church in respect to the good of love and its enjoyment. One who does not know the spiritual sense of the Word believes no otherwise than that this merely describes the land of Canaan; but in that case the Word would be merely natural, and not spiritual, and yet the Word everywhere is in its bosom spiritual, and it is spiritual when by these words are understood the spiritual things they signify, namely, goods and truths of every kind. (But what "brooks," "fountains," "depths," "valley," "mountain," "vine," "fig-tree," "pomegranate," "olive," "oil" and "honey" signify is shown in Arcana Coelestia, all of which would be too extended to cite here; but many of these things have been shown and will be shown in this explanation of Revelation, and these may be consulted in their places.)

[8] In Job:

If I have eaten the strength (of the earth) without silver, and have made the soul of its [masters] to expire, let the thorn come forth instead of wheat, and the wild vine instead of barley (Job 31:39-40).

"To eat the strength of the earth without silver" signifies to appropriate to oneself the good of the church without the truth, "earth" meaning the church, and "silver" truth; and "to make the soul of its [masters] to expire" signifies thus to empty out the spiritual life; "let the thorn come forth instead of wheat, and the wild vine instead of barley" signifies that evil will be held for good, and falsity for truth, "wheat" meaning good, "thorn" evil, "barley" truth, and "wild vine" falsity; for good can be acquired only by means of truths.

[9] In Isaiah:

I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth. Will the ploughman plough all day for sowing? will he open and harrow his ground? when he hath made plain the faces thereof doth he not scatter the fennel? and doth he not put in the measured wheat and the appointed barley and the appointed spelt? Thus doth he chasten him for judgment, his God doth instruct him (Isaiah 28:22, 24-26).

This in the spiritual sense describes the total destruction of the church with the Jewish and Israelitish nation, and teaches that it is of no avail to learn and know the Word except for the purpose of applying its good and truth to the use of life; from this source and no other is intelligence from the Lord. That the church with that nation was wholly destroyed is meant by "I have heard a consummation and decision from the Lord Jehovih of Hosts upon the whole earth," "consummation and decision" meaning the complete destruction, and "the whole earth," the whole church, that is, every thing of it; that it is of no avail to learn and know the Word is signified by "will the ploughman plough all day for sowing? Will he open and harrow his ground?" "to plough for sowing" meaning to learn, and "to harrow the ground" meaning to deposit in the memory. That the good and truth of the Word should be applied to the use of life is signified by "when he hath made plain the faces thereof, doth he not scatter the fennel, and put in the measured wheat and the appointed barley and the appointed spelt?" "When he hath made plain the faces of the ground he scattereth the fennel" signifies when there is preparation by the Word; "the measured wheat and the appointed barley and the appointed spelt" signify the application of good and truth to the use of life, "wheat" meaning good, "barley" truth, and "spelt" knowledges; and that from this source and no other is intelligence from the Lord is signified by "thus doth he chasten for judgment, his God doth instruct him," "judgment" signifying intelligence, and "his God doth instruct him" signifying that it is from the Lord.

[10] In Moses:

Jehovah made him ride upon the high places of the earth, and fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine (Deuteronomy 32:13-14).

This is said of the Ancient Church established by the Lord after the flood, which was in intelligence and wisdom, because it was in the good of charity and in the faith therefrom. This intelligence and wisdom from the Lord is signified by "Jehovah made him to ride upon the high places of the earth, and fed him with the increase of the fields;" the celestial and spiritual goods that they received through truths are described by "He made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of grapes, unmixed wine," "wheat" signifying here in a general sense all good, and "blood of grapes" and "unmixed wine" all truth therefrom.

[11] In David:

O that My people would hearken unto Me, and Israel would walk in My ways! I would feed ¹ them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

"Fat of wheat," and "honey out of the rock with which they would be fed and satisfied" signify good of every kind from celestial good and enjoyment thereof from the Lord; for "fat" signifies celestial good, "wheat" good of every kind, "honey" the enjoyment of good, and "rock" the Lord. That those who live according to the Lord's commandments will possess these things is meant by "O that My people would hearken unto me, and Israel would walk in My ways!" "Ways" in the Word signifying truths and also commandments, and "to walk" signifying to live.

[12] In the same:

Celebrate Jehovah, O Jerusalem; praise thy God, O Zion. For He strengtheneth the bars of thy gates, He blesseth thy sons in the midst of thee. He maketh thy border peace, and satisfieth thee with the fat of wheat (Psalms 147:12-14).

"Jerusalem" and "Zion" mean the church; "Jerusalem" the church in respect to the truths of doctrine, and "Zion" the church in respect to the goods of love; "He maketh thy border peace" signifies all things of heaven and the church, for "border" signifies all these things; "He satisfieth thee with the fat of wheat" signifies with every good of love and with wisdom, "fat" signifying the good of love, and "wheat" all things from it, which are goods because they are from good; these things being signified, it is said, "the fat of wheat."

[13] In Hosea:

Jehovah said to the prophet, Go yet, love a woman beloved of her companion, and an adulteress, even as the love of Jehovah to the sons of Israel, who regard other gods, and love flagons of grapes. And I bought her to me for fifteen pieces of silver, and for a homer of barley, and a half homer of barley (Hosea 3:1-2).

This represented what the Jewish and Israelitish church was in respect to doctrine and worship, namely that by vain traditions it had falsified all things of the Word, though worshiping it as holy; "a woman beloved of her companion, and an adulteress whom the prophet should love" signifies such a church, "a woman" signifying the church, and "beloved of her companion and an adulteress" the falsification of truth and the adulteration of good; "even as the love of Jehovah to the sons of Israel, who regard other gods" signifies the falsities of doctrine and the evils of worship; these are signified by "regarding other gods;" "loving flagons of grapes" signifies the Word in the sense of the letter alone, for "wine" signifies the truths of doctrine from the Word, "grapes" its goods from which are truths, and "a flagon" signifies that which contains, thus the ultimate sense of the Word, which is the sense of the letter, and which they apply to their falsities and evils. "He bought her to him for fifteen pieces of silver" signifies for a small price, "fifteen" meaning very little; "a homer of barley" and "half a homer of barley" signifying so little of good and truths as to be scarcely any.

[14] In Matthew:

John said of Jesus, He shall baptize you with the Holy Spirit and with fire; whose fan is in His hand, and He will thoroughly purge His floor; and will gather the wheat into the garner; but the chaff He will burn with unquenchable fire (Matthew 3:11-12).

"To baptize with the Holy Spirit and with fire" signifies to reform the church and to regenerate the man of the church by means of Divine truth and Divine good; "to baptize" signifying to reform and to regenerate, "the Holy Spirit" Divine truth proceeding from the Lord, and "fire" the Divine good of His Divine love. "The wheat that He will gather into the garner" signifies good of every kind that is of heavenly origin, which He is to preserve to eternity, thus those who are in good; and "the chaff that He will burn with unquenchable fire" signifies falsity of every kind that is of infernal origin, which He is to destroy, thus those who are in falsity; and because "wheat," "garner," and "chaff" are mentioned, "fan" and "floor" are also mentioned, "fan" signifying separation, and "floor" signifying where separation is effected.

[15] In the same:

Jesus said, The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept, his enemy came and sowed tares, and went away. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? Then he said unto them, A man, an enemy hath done this. But the servants said, wilt thou then that we going out gather them up? But he said, Nay; lest haply while ye gather up the tares, ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the season of harvest I will say to the reapers, Gather ye first the tares and bind them in bundles to burn them, but gather the wheat into my barn (Matthew 13:24-30).

What these words involve is very clear from the spiritual sense, for the particulars here are correspondences. For when the Lord was in the world, He spoke by pure correspondences, because He spoke from the Divine. Here the Last Judgment is treated of when there must be a separation of the good from the evil, and the good are to come into heaven, and the evil into hell. "The good seed in the field that the man sowed" signifies the truths of the church that are from good, "field" signifying the church where these are, and "sowing" signifying influx and reception, thus also instruction; "the man who sowed" means the Lord through the Word, in which are all the truths of the church; "while men slept his enemy came and sowed tares, and went away," signifies that with natural men the falsities of evil flow in from hell, and are received; for "to sleep" signifies to live a natural life separated from the spiritual life (See above 187), and "enemy" signifies hell, and "tares" signify the evils of falsity. What the remainder to the end signifies, can be seen from what is presented in the small work on The Last Judgment 70); for it involves arcana that are there explained; here it need only be said that "wheat" signifies the good of truth, and therefore those who are in good through truths; and that "tares" signify the evil of falsity, and therefore those who are in evil through falsities. That these things are said of the Last Judgment is evident from what follows in the same chapter, where it is said:

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one; the enemy is the devil; the harvest is the consummation of the age (Matthew 13:37-39).

"The consummation of the age" is the last time of the church when judgment takes place. From these passages quoted from the Word it can be seen that "wheat" signifies the good of the church in general, and "barley" its truth.

Footnotes: