Chapter Three

John Prepares the Way for Jesus

1. And in the fifteenth year of the governing of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip being tetrarch of Iturea and of the country of Trachonitis, and Lysanias the tetrarch of Abilene,

2. In [the time] of the chief priests Annas and Caiaphas, the saying of God came to John the son of Zacharias in the wilderness.

3. And he came into all the countryside of Jordan, preaching the baptism of repentance for the forgiveness of sins,

4. As it is written in the book of the words of Isaiah the prophet, saying, “The voice of [one] crying in the wilderness, ‘Prepare ye the way of the Lord; make His paths straight.

5. Every valley shall be filled full, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth;

6. And all flesh shall see the salvation of God.’”

7. Then he said to the crowds that went out to be baptized by him, “Brood of vipers, who has shown you to flee from the anger to come?

8. Bring forth therefore fruits worthy of repentance, and begin not to say in yourselves, “We have Abraham for [our] father”; for I say to you that God is able of these stones to raise up children to Abraham.

9. And also the axe is already laid to the root of the trees; therefore every tree not making good fruit is cut down and cast into the fire.”

10. And the crowds asked him, saying, “What then shall we do?”

11. And answering, he says to them, “He that has two tunics, let him share with him that has none; and he that has food, let him do likewise.”

12. And the publicans also came to be baptized, and said to him, “Teacher, what shall we do?”

13. And he said to them, “Exact no more than that which you have been instructed.”

14. And the soldiers also asked him, saying, “And what shall we do?” And he said to them, “Do violence to no one, neither accuse [any] falsely, and be content with your wages.”

15. And as the people were in expectation, and all reasoned in their hearts about John, whether or not he were the Christ,

16. John answered, saying to all, “I indeed baptize you with water, but there comes One stronger than I, the strap of whose shoes I am not worthy to loose; He shall baptize you with [the] Holy Spirit and fire;

17. Whose fan [is] in His hand, and He will purge His floor, and will gather His wheat into His barn, but the chaff He will burn up with unquenchable fire.”

18. And exhorting in many other things indeed, he announced the gospel to the people.

19. But Herod the tetrarch, being reproved by him for Herodias, his brother Philip’s wife, and for all the evils which Herod had done,

20. Added yet this to all, that he shut up John in prison.

At the time of Jesus’ birth, religion had lost its true meaning. It no longer served to connect people to God or to one another. Instead of a true understanding of God’s loving nature, it pictured Him as angry and vengeful—a tyrant who would punish all those who did not obey every last letter of the law handed down by Moses. In brief, God was seen as an absolute dictator who did good to those who favored Him, and did evil to those who opposed Him. ¹

This idea of God, which is reflected in many passages in the Hebrew Bible, is a sad but accurate picture of the human attributes which people of that time projected upon God. While it provides a true picture of the human condition during that era, we now know that it is a wholly inaccurate picture of God. And yet, this idea of God had so captured the human imagination at that time, that there was no way of dispelling it. No amount of revelation, or thunder from heaven, or angelic intervention could pierce the darkness. God Himself had come to earth and clothed Himself in human flesh so that people could gradually be led out of their false ideas and into a true idea of God. He came to show that the nature of Divine Love is not selective, and that it condemns no one. Rather it is a pure love for the whole human race—a genuine love for the neighbor. ²

Unfortunately, at the time of Jesus’ birth, the letter of the Word was not used to uplift and inspire. Instead, religious leaders used it to instill fear and to keep people in spiritual bondage. The religious leaders set themselves up as human intermediaries between God’s supposed wrath and the wicked state of humanity. These corrupt religious leaders, capitalizing on the fear and ignorance of the people, devised numerous ways that people could purchase their salvation and, thereby, avoid the wrath of God.

An important aspect of this corrupt system was that all transactions had to go through the religious leaders who offered prayers on behalf of the people, made burnt offerings, performed ceremonial washings, and encouraged the people to make generous contributions to the temple treasury. In addition, the religious leaders established man-made traditions and elaborate rituals that became more important than the commandments of God. In all of this, they lost sight of God’s abundant love and mercy. In many ways, the state of religion in those days could be described as a barren and dry wilderness. ³

It was at this time that John, the son of Zacharias, had grown wise enough and strong enough to proclaim the truth. He came as prophesied long ago by Isaiah: “The voice of one crying in the wilderness. Prepare the way of the Lord. Make His paths straight. Every valley shall be filled, and every mountain and hill brought low; and the crooked places shall be made straight and the rough ways made smooth. And all flesh shall see the salvation of God” (Isaiah 3:4-6).

The coming of John the Baptist represents a turning point in the life of every human being. It marks that moment when the letter of the Word rings true, and touches something at the very core of our being. It is as though a voice has cried out in the barren wilderness of our lives—the voice of truth. It is like a fountain of fresh water springing up in a dry, parched wasteland. This is the Word of God springing to life in us, with strong literal teachings that bring about a revolution in our way of thinking. The literal teachings of the Word begin to have a profound effect on us. They wake us up, like a dip in a cold stream, and they speak to us directly about the need to change our lives.

It is John the Baptist, the voice of one crying in the wilderness, telling us in no uncertain terms that we must repent and bear fruit. “Then he said to the multitudes that came out to be baptized by him, ‘Brood of vipers! Who warned you to flee from the wrath to come? Therefore, bear fruits worthy of repentance…. Every tree which does not bear good fruit is cut down and thrown into the fire’” (Luke 3:7-9).

John the Baptist, then, represents the direct and plain statements in the letter of the Word. These are the teachings that tell us, first and foremost, to repent. They tell us to put away selfishness so that we may serve the neighbor justly and generously. Again and again, the people came to John saying, “What shall we do?” And each time John gave them straightforward answers about the external conduct of their lives. To the people He said, “If you have two tunics, give to him who has none. And if anyone is without food, he should be fed.” To the tax collectors, He said, “Collect no more than what is appointed to you.” And to the soldiers He said, “Do not intimidate anyone or accuse falsely. And be content with your wages” (Luke 3:11-14).

It is to be noted that John the Baptist, who represents the literal truth of the Word, tells people what to do. The baptism that he offers is a baptism in simple obedience—obedience to the literal teachings of the Word. But this is to be followed by an even greater baptism. As John says, “I indeed baptize you with water, but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and with fire”.

The baptism with the Holy Spirit and with fire is the greater baptism. But what does this mean? What does it mean to be baptized with the Holy Spirit? And what does it mean to be baptized with fire?

Beyond Water Baptism

16. John answered, saying to all, “I indeed baptize you with water, but there comes One stronger than I, the strap of whose shoes I am not worthy to loose; He shall baptize you with [the] Holy Spirit and fire;

17. Whose fan [is] in His hand, and He will purge His floor, and will gather His wheat into His barn, but the chaff He will burn up with unquenchable fire.”

18. And exhorting in many other things indeed, he announced the gospel to the people.

19. But Herod the tetrarch, being reproved by him for Herodias, his brother Philip’s wife, and for all the evils which Herod had done,

20. Added yet this to all, that he shut up John in prison.

In essence, our “baptism with water” is our introduction to the most basic truths of religion. We learn that there is a God, that there is a heaven and a hell, and that we must obey the Ten Commandments. We learn that we should share, that we should not steal, that we should not bear false witness, and that we should be content with what we have. In this regard, a baptism with “water” represents our introduction to the basic, fundamental truths—the truths that teach us how to live in the world.

But this is only a beginning. The baptism with the Holy Spirit and the baptism with fire, take us beyond the introductory truths of water baptism. They refer to the coming of Jesus Christ into our lives with His “Holy Spirit” (the ability to understand higher truth) and with “Holy Fire” (the power to live according to that higher truth).  Just as John the Baptist comes into our lives with literal truths that begin our spiritual development—truths that tell us what to do,  Jesus comes into our lives with deeper insights into those truths, and the power to live according to those insights. Beyond learning what to do, which is represented by our water baptism, we also need to learn how to be, which is represented by the baptism of the Holy Spirit and the baptism of fire.

In the course of our spiritual development, there comes a time when our attitudes take precedence over our actions. We reach a point when we realize that although the actions of our body are important, the intentions of our heart are even more important. In other words, we begin to understand that before our external actions can be truly good, our internal motives must be purified of selfish ambition. It’s not just about actions and words; it’s also about thoughts and feelings. As it is written in sacred scripture, “May the words of my mouth and the meditations of my heart be acceptable in Thy sight, O Lord, my Rock and my Redeemer” (Psalm 19:4). ⁴

The baptism of John, then, introduces us to the literal truths of the Word. These introductory truths are our baptism by “water”; they tell us what to do. But the baptism of Jesus takes us deeper. It is a baptism that enlightens our mind with higher truth. In sacred scripture, this is called “the baptism of the Holy Spirit.” Then comes the final baptism. Jesus not only enlightens our minds with higher truth, but also fills our heart with heavenly love. This is our “baptism of fire.” ⁵

Dealing with the useless “chaff”

John adds that when Jesus comes to baptize us “with the Holy Spirit and with fire,” He will use His winnowing fan to “thoroughly purge His threshing floor” (Luke 3:17). This is an image of how farmers separate the good and useful wheat from the chaff. In order to do this, the farmer uses a winnowing fork to toss the grain up into the air, allowing the wind to blow the lighter chaff to the side while the heavier wheat falls straight to the floor. Once this is done, the farmer gathers the good wheat into his barn, and burns the useless chaff.

Taken literally, this is a frightening prospect. It sounds as though God intends to eternally punish sinners in the unquenchable fires of hell. As it is written, when Jesus comes, “He will gather His wheat into His barn, but the chaff He will burn up with unquenchable fire” (Luke 3:17). There is, however, another way of reading this passage. It can also be read as an eternal promise that God will come into our lives with the Holy Spirit of truth and the Holy Fire of love to blow away and burn up all that is evil and false within us.

Every false thought and negative emotion—the useless “chaff” of our lives—will be winnowed away and burned up in the unquenchable, endless fire of God’s love. ⁶

Interpreting the passage in this way is consistent with the teaching that God, who is pure love, punishes no one. Rather, everyone experiences the consequences that are associated with the way of life that is freely chosen. People who choose to “burn with anger” about a perceived offense, or harbor a “fiery hatred” for people they despise are already experiencing the unquenchable fire of hell. As Jesus said in a previous gospel, anyone who calls his brother a fool “is in danger of hellfire” (Matthew 5:22).

With this in mind, we can take another look at John’s declaration that although he would baptize with water, Jesus would be coming to baptize with the Holy Spirit and with fire. In essence, John is saying, “I can baptize you with water, but it will do you no good unless you also allow the Lord to change your mind with His Holy Spirit and change your heart with the fire of His love.”

Herod’s desire

If, however, we freely choose to turn away from this sacred fire, we plunge ourselves into the hellish cravings associated with selfish ambition and the infernal desires associated with materialistic gain. Selfish pleasures, which are the opposite of heavenly delights, are never enough. Like all addictive drives, they are insatiable hungers that cannot be filled, incessant longings that cannot be satisfied, yearnings and “unquenchable fires” that cannot be extinguished. In brief, they are described in sacred scripture as “hellfire”—limitless desires that can never be appeased. ⁷

This was especially true of Herod, a corrupt ruler whose evil practices were well-known. Most notably, Herod burned with the lustful desire to take his brother’s wife. So great was Herod’s adulterous desire that he divorced his wife and unlawfully married his sister-in-law, the wife of his half-brother, Phillip. Earlier, when John the Baptist rebuked Herod for taking his brother’s wife, Herod refused to listen. Now, as John warns about the unquenchable fire that is about to come, Herod takes it personally. Believing that John the Baptist has now gone too far, Herod is determined to imprison him.

The literal story of Herod’s desire to imprison John the Baptist contains an eternal truth: that which is evil and false within us despises and fears what is good and true. Just as Herod refuses to listen to John the Baptist, there is something in each of us that will not listen to the voice of God, even if it is as simple and direct as, “Honor your father and your mother,” “You shall not murder,” “You not commit adultery,” “You shall not steal,” or “You shall not bear false witness against your neighbor.” This is the part of us that says, “No one can tell me what to do.” “I don’t want to hear what the Word of God has to say.” “I don’t care about the Ten Commandments.” Or, as it is written in the language of sacred scripture, “Herod shut up John in prison” (Luke 3:20).

A practical application

There are times when losses, hurts, or disappointments might arise in our mind. Perhaps it is a memory of a time when we were treated unfairly, or a time when someone let us down, or a time when we didn’t get what we wanted. Every time we think about the incident, it “burns us up” all over again. In sacred scripture this is called “an unquenchable fire.” But we can also ask the Lord to help us transform the experience into something that could be useful to us and to others. Otherwise, it is useless “chaff.” As an example, a memory of how it felt to be overlooked or ignored can help us be more aware of others. And the memory of a time when someone cheated us can be a wake-up call reminding us of how important it is to be honest in all our dealings. In this way, the fire of a burning resentment can be replaced by a fire that will not burn us up, but rather one that will lift us up. It all depends on which fire we allow to be ignited within us. As John the Baptist puts it, “He shall baptize you with the Holy Spirit and with fire.”

Jesus Prays at His Baptism

21. And it came to pass when all the people were baptized, and when Jesus, having been baptized, was praying, that heaven was opened,

22. And the Holy Spirit descended in a bodily appearance like a dove upon Him, and there was a voice from heaven, saying, “Thou art My beloved Son; in Thee I am well pleased.”

Herod was indeed planning to shut up John in prison, but this would not take place until sometime after John had the opportunity to baptize Jesus. As it is written, “It came to pass that Jesus also was baptized; and while He prayed, heaven was opened”. Although this episode is also reported in Matthew and Mark, the Gospel of Luke is the only one which mentions that Jesus prayed during His baptism. This emphasis upon prayer in Luke is consistent with the premise that a major theme of this gospel is the reformation of the understanding—the part of the mind that is focused on learning truth, having faith, and communing with God in prayer.

It should also be noted that this episode includes the beautiful words, “heaven was opened,” suggesting that revelation took place as Jesus prayed, a revelation which found expression in the divine utterance: “You are My beloved Son; in You I am well pleased” (Luke 3:22).

This episode speaks to each of us of the importance of prayer in our lives. These are the times when we turn inward in search of the Father, listening for guidance, instruction, comfort, inspiration, and revelation. This process of turning inward in search of that which is deeply spiritual is essential. Without it, our efforts to serve others will be based on the weak and crumbling foundation of our own self-hood. We should never let our egos interfere with the great work the Lord wants to do through us. In prayer, we quiet the inner chatter, we enter the stillness, we speak to God and listen for the divine response. As it is written in the Hebrew scriptures, “Be still and know that I am God” (Psalm 46:10).

“The Lord is in His holy temple; let all the earth be silent before Him” (Habakkuk 2:20).

To silence “the earth” is to temporarily put aside the cares of the external world while resting in God. In brief, it is the endeavor to silence the voice of the ego long enough to hear the voice of God. This is at the heart of a contemplative life. ⁸

Before beginning any vital work, the first step is to begin with prayer. Jesus’ baptism in Luke captures this idea beautifully. Jesus was about to begin His public ministry. But before the heavens could be opened to Him, before the revelation and the inspiration could come, Jesus needed to take that first crucial step. He needed to pray: “And while He prayed, heaven was opened.” It was only then that He was ready to begin His public ministry. As it is written, “Jesus Himself began His ministry at about thirty years of age”.

Teachings like these remind us of how important it is to precede action with contemplation, and precede public service with private devotion. While ministry and service are noble ends, they must be filled with the wisdom of spiritual purpose. Behind every successful, worthwhile action is a life grounded in contemplation and prayer. ⁹

The Ascending Genealogy

23. And Jesus Himself began to be about thirty years [of age], being, it was supposed, the son of Joseph, of Eli,

24. Of Matthat, of Levi, of Melchi, of Janna, of Joseph,

25. Of Mattathias, of Amos, of Naum, of Esli, of Nagga,

26. Of Maath, of Mattathias, of Semei, of Joseph, of Juda,

27. Of Joanna, of Rhesa, of Zerubbabel, of Salathiel, of Neri,

28. Of Melchi, of Addi, of Cosam, of Elmodam, of Er,

29. Of Jose, of Eliezer, of Jorim, of Matthat, of Levi,

30. Of Simeon, of Juda, of Joseph, of Jonan, of Eliakim,

31. Of Melea, of Menan, of Mattatha, of Nathan, of David,

32. Of Jesse, of Obed, of Boaz, of Salmon, of Naasson,

33. Of Aminadab, of Aram, of Esrom, of Perez, of Judah,

34. Of Jacob, of Isaac, of Abraham, of Thara, of Nachor,

35. Of Saruch, of Ragau, of Phalec, of Heber, of Sala,

36. Of Cainan, of Arphaxad, of Shem, of Noah, of Lamech,

37. Of Mathusala, of Enoch, of Jared, of Maleleel, of Cainan,

38. Of Enos, of Seth, of Adam, of God.

The episode of Jesus’ baptism is followed by an account of His genealogy. The genealogy of Jesus was first recorded in the opening chapter of Matthew, verses 1-17. According to that genealogical record, Jesus’ lineage is given in a descending order, down from Abraham to David (fourteen generations), down from David to the captivity in Babylon (fourteen generations), and down from the captivity in Babylon to the birth of Christ (fourteen generations). This is a genealogy of descent. It begins with Abraham and descends through names like Isaac, Jacob, David, and Solomon all the way down to Joseph, and finally down to the humble birth of the baby Jesus, born in a stable in Bethlehem.

However, in the genealogy that is given in Luke, everything begins with Jesus whose next immediate ancestor is Joseph, followed in ascending order by names like David, Jacob, Isaac, and Abraham all the way up to Noah, Methuselah, Adam, and, finally, at the summit of this ascending order, God.

What might be the spiritual reason for a descending order in Matthew and an ascending order in Luke?

The reason lies in an understanding of the internal sense, and in the special focus of each gospel. In Matthew, a major theme is the gradual revelation of Jesus’ identity, first as the human son of David, the son of Abraham, but not yet as the divine son of God. Therefore, Matthew begins with an account of the way in which God clothed Himself in accommodation to humanity’s state of reception as He descended through the heavens and was born on the earth. In other words, He came down. He descended to our level to meet us where we are, to live and dwell among us. Thus, the genealogy of Jesus, as given in Matthew, is a genealogy of descent.

In Luke, however, our focus is different. Here we are focusing upon our ascent. This gospel is not so much about the way the Lord comes down to us, but rather about the way we strive to ascend to God. This is why the Gospel of Luke opens with Zacharias burning incense in the temple.

It was believed that the smoke of the incense ascended towards God in the same way that our prayers ascend toward heaven. As it is written in the psalms, “Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice” (Psalm 141:2). ¹⁰

So, the ascending genealogy in Luke represents one of the major themes of this gospel—the reformation of our understanding. It is about lifting our minds upward to God as we strive to understand Him and His Word at their loftiest conception.

The Gospel According to Luke guides us in our efforts to make that ascent. Through prayerfully reading and meditating on the Word with the uses of life in mind, our understanding is gradually raised above the promptings of our unregenerate will. The fact that we can do this—that is, live by the higher truths of God’s Word rather than the selfish desires of our lower nature—is, indeed, a miracle. ¹¹

And so, Jesus’ genealogy, as given in Luke, takes us ever upwards. It begins with Jesus who was born “of Joseph,” then ascends through many generations, including, in ascending order, names such as “David of Jesse,” “Isaac of Abraham,” “Shem of Noah,” and, finally, at the summit of this ascending genealogy, “Adam of God” (Luke 3:23-38).

This, then, is an account of Jesus royal genealogy, tracing His divine origin all the way up to His beginning in God. Having descended to earth and taken on the human condition with all its weakness and frailty, with all its tendencies to self-love and selfishness, He would now begin the struggle to put off what was merely human and become one with the divine within Him.

This would be the upward ascent, but it would not be an easy one. At every turn, He would be tempted to succumb to the promptings of the flesh and the allurements of the world. It would be a fierce battle, but Jesus was ready. Having been introduced to the literal truths of the Word (the “baptism of water”), and having received the Holy Spirit while He prayed, Jesus was well-prepared for the battle. For Jesus, it would be the beginning of His “baptism of fire.” It is the battle that we all must undergo.

The truth we learn cannot just remain in our memories; it must also be tested in the trials of life.

For Jesus, this begins in the very next episode.

Footnotes:

3325. 'Sell me - as if today - your birthright' means that in the short term the doctrine of truth was apparently prior. This is clear from the meaning of 'selling' as claiming for oneself; from the meaning of 'as if today' as in the short term (for in the internal sense of the Word 'today' means that which is perpetual and eternal, 2838. But to avoid its meaning perpetual and eternal the expression 'as if today' is used, the expression as if indicating that it was so apparently); and from the meaning of 'birthright' as the fact that it - that is to say, the doctrine of truth, which Jacob represents, 3305 - is prior.

[2] By the expressions prior and priority of place, describing the birthright, are meant not only first in time but also first in degree; that is to say, it is a question of which one is to have dominion, good or truth? For until it has been joined to good truth is always prior; or what amounts to the same, until they have been regenerated, people governed by truth believe that truth is prior to and higher than good. That is how it appears at that time; but once truth with them has been joined to good, that is, once they have been regenerated, they see and perceive that truth is posterior and lower than good, and with them good has dominion over truth. This is what is meant by that which Isaac his father told Esau,

Behold, of the fatness of the earth will be your dwelling, and of the dew of heaven from above. And by your sword you will live, and you will serve your brother; and it will be, when you have dominion, that you will break his yoke from above your neck Genesis 27:39-40.

[3] But because within the Church those who are not being regenerated outnumber those who are, and those who are not base their judgements on what is the appearance, it has therefore been disputed, even from ancient times, whether priority of place belongs to truth or to good. With those who have not been regenerated and also with those who are not completely regenerate the opinion prevails that truth is prior, for they have not yet acquired a perception of good; and as long as anybody is without a perception of good he is in the dark or ignorant regarding these matters. But because those who have been regenerated are governed by good itself, they are able to discern from resulting intelligence and wisdom what good is, and that good comes from the Lord and flows in by way of the internal man into the external, doing so constantly without the person being aware of it. They are able to perceive that it joins itself to the truths of doctrine that are in the memory, and that as a consequence good in itself is prior even though it has not appeared so beforehand. This then is why the dispute arose about which one was prior and higher than the other, a dispute which was represented by Esau and Jacob, as well as by Perez and Zerah, Judah's sons by Tamar, Genesis 38:28-30, and also after that by Joseph's sons, Ephraim and Manasseh, Genesis 48:13-14, 17-20. The dispute arises because the spiritual Church is such that it has to be led to good by means of truth, and while being led to good it does not have the perception of good except insofar as this, quantitatively and qualitatively, lies concealed within the affection for truth. At that time it is indistinguishable from the delight of self-love and of love of the world which exists at the same time within that affection and is believed to be good.

[4] Good however is the firstborn, that is, good flowing from love to the Lord and from love towards the neighbour, for no other good is good except that which flows from these. This becomes clear from the fact that life is present within good but not within truth except the life received from good, and from the fact that good flows into truths and gives them life, as may be seen clearly from what has been stated and shown already in 3324 about good and truth. For this reason all in whom love to the Lord and charity towards the neighbour are present are called 'the firstborn'. They were also represented in the Jewish Church by firstborn creatures - that is, when these are understood in the relative sense; for the Lord is the Firstborn, and those people are likenesses and images of Him.

[5] The Lord as regards His Divine Human is the Firstborn. This is clear in David,

He will cry to Me, You are My Father, My God, and the Rock of My Salvation; I will also make Him the Firstborn, supreme over the kings of the earth. My mercy I will keep for Him for ever, and My covenant will stand firm for Him, and I will establish His seed for ever, and His throne as the days of the heavens. Psalms 89:26-29.

This refers to the Lord. And in John,

From Jesus Christ the faithful witness, the Firstborn from mortal men, and Prince of the kings of the earth. Revelation 1:5.

And to fulfil those things that had been written regarding Him and that represented Him He was also the Firstborn Son, Luke 2:7, 22-23.

[6] The Lord also calls 'the firstborn' those in whom love to Him and charity towards the neighbour are present because they are likenesses and images of Him This is clear in John,

The hundred and forty-four thousand purchased from the earth - these are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; these have been purchased from men as firstfruits (the firstborn) to God and the Lamb, and in their mouth no lie was found, for they are spotless before God's throne. Revelation 14:3-5.

'A hundred and forty-four', or twelve times twelve, stands for those who have the faith that is grounded in charity, 3272, 'thousands' for countless numbers or for them all, 2575, 'virgins' for the good that flows from love to the Lord and from charity towards the neighbour, 2362, 3081, and so for those with whom innocence is present, which is also the meaning of 'following the Lamb' since the Lord by virtue of His innocence is called 'the Lamb'. This is why they are called the firstfruits or the firstborn.

[7] From these quotations it is evident that the Lord as regards the Divine Human was represented in the Jewish Church by firstborn beings, as also are those with whom love to Him is present, for they abide in the Lord. But the firstborn beings mentioned in the Word have a dual representation. They represent the Lord as regards Divine celestial love and as regards Divine spiritual love. The Lord's Divine celestial love is specific to the celestial Church, or to those belonging to that Church, who are called celestial on account of their love to the Lord. The Lord's Divine spiritual love is specific to the spiritual Church, or to those belonging to that Church, who are referred to as spiritual on account of their love to the neighbour. The Lord's Divine love goes out to all, but because people receive it variously - the celestial person in one way, the spiritual in another - it is said to be specific.

[8] Concerning the firstborn beings which represented the Lord as regards Divine celestial love, and also the people who belonged specifically to the celestial Church, the following is said in Moses,

The firstborn of your sons you shall give to Me. You shall do the same with your oxen and your flock. Seven days it shall be with its mother; on the eighth you shall give it to Me. And you shall be men who are sanctified to Me. Exodus 22:29-31.

The reason why it was to stay seven days with its mother was that the seventh day meant the celestial man, 84-87, and that seven consequently means that which is holy, 395, 433, 716, 881. The reason why on the eighth day they were to be given to Jehovah was that the eighth day meant the continuation from a new beginning, that is to say, the continuation of love, 2044. In the same author,

The firstborn among beasts, which is given as the firstborn to Jehovah, no man shall consecrate it; whether an ox or of the herd, it is Jehovah's. Leviticus 27:26, 27.

In the same author,

The firstfruits of all that is in the land, which they bring to Jehovah, shall be yours (Aaron's); every clean person in your house shall eat them. All that opens the womb among all flesh which they offer to Jehovah, man and beast, shall be yours. Nevertheless you shall redeem the firstborn of man, and the firstborn of unclean beasts you shall redeem. The firstborn of an ox, or the firstborn of a sheep, or the firstborn of a goat you shall not redeem; they are holy. Their blood you shall sprinkle over the altar and burn their fat as a fire-offering for an odour of rest to Jehovah. Numbers 18:13, 15-18.

In the same author,

Every firstborn male that is born among your herds and among your flocks you shall sanctify to Jehovah your God; you shall do no work by means of the firstborn of your oxen, and you shall not shear the firstborn of your flock. And if there is a blemish in it, lameness or blindness, any ill blemish whatever, you shall not sacrifice it to Jehovah your God. Deuteronomy 15:19-22.

[9] Because 'the firstborn [among beasts]' represented the Lord and those who are the Lord's by virtue of love to Him, the tribe of Levi was therefore taken instead of all the firstborn, the reason for this being that Levi represented the Lord as regards His love. Also, Levi means love, for Levi is a name that means to cling to and to be joined together - and 'to cling to' and 'to be joined together' in the internal sense is love. This will in the Lord's Divine mercy be dealt with later on, at Genesis 29:34. Regarding the Levites the following is said in Moses,

Jehovah spoke to Moses. saying, Behold, I Myself will take the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel; and the Levites will be Mine. For every firstborn is Mine; on the day I struck every firstborn in the land of Egypt I sanctified every firstborn for Myself in Israel; from man even to beast they shall be Mine. Numbers 3:11-13.

In the same author,

Jehovah said to Moses, Number every firstborn male from the children of Israel, a month old and over, and take the number of their names. And take the Levites for Me - I am Jehovah - instead of every firstborn among the children of Israel, and the beast of the Levites instead of every firstborn among the beasts of the children of Israel. Numbers 3:40-41, and following verses.

Also Numbers 8:14, 16-18. And the Levites were given to Aaron, Numbers 8:19, because Aaron represented the Lord as regards the priesthood, that is, as regards Divine love; for the priesthood represented the Lord's Divine love, see 1728, 2015 (end).

[10] Concerning the firstborn creatures however which represented the Lord as regards Divine spiritual love, and also the people who belonged specifically to the spiritual Church, the following is said in Jeremiah,

With weeping they will come, and with supplications I will lead them, I will bring them to springs of water in a straight path on which they will not stumble; and I will be a Father to Israel, and Ephraim will be My firstborn. Jeremiah 31:9.

This refers to a new spiritual Church. 'Israel' stands for spiritual good, 'Ephraim' for spiritual truth, who is called 'the firstborn' because the subject is a Church that is to be established in which the understanding - which is the holder of truth - is apparently the firstborn. Indeed Ephraim took Reuben's place and became the firstborn, Genesis 48:5, 20; 1 Chronicles 5:1. He did so because Joseph, whose sons were Ephraim and Manasseh, represented the Lord as regards Divine spiritual love. But fundamentally Israel, that is, spiritual good, is the firstborn. This is clear in Moses,

Jehovah said to Moses, You shall say to Pharaoh, Thus said Jehovah, My firstborn son is Israel, and I say to you, Send My son so that he may serve Me, and you have refused to send him; behold, I kill your son, the firstborn. Exodus 4:22-23.

Here 'Israel' in the highest sense is the Lord as regards Divine spiritual love, and in the relative sense those in whom spiritual love, that is, charity towards the neighbour, is present.

[11] In the case of the spiritual Church, in the beginning or when it is about to be established, it is the doctrine of truth that is the firstborn with the external Church and the truth taught by doctrine the firstborn with the internal Church - or what amounts to the same, the doctrine of faith is the firstborn with the external Church and faith itself with the internal Church. But once it has been set up, or is a reality among its members, it is the good flowing from charity that is the firstborn with the external Church and charity itself with the internal Church. When however the Church does not allow itself to be established, as happens when it is no longer possible for the member of the Church to be regenerated, it gradually retreats from charity and turns aside to faith. Furthermore it no longer concerns itself with life but with doctrine; and when that happens it casts itself into shadows and sinks into falsities and evils. In so doing it ceases to be a Church and brings about its own annihilation. This was represented by Cain, in that he slew Abel his brother - Cain meaning faith separated from charity, and Abel the charity which he annihilated, see 340, 342, 357, 362, and following paragraphs. Later on it was represented by Ham - and Canaan his son - in that he mocked Noah his father, 1062, 1063, 1076, 1140, 1141, 1162, 1179. After that it was represented by Reuben, Jacob's firstborn, in that he defiled his father's bed, Genesis 35:22, and at length by Pharaoh and the Egyptians, in that these afflicted the children of Israel. It is clear from the Word that all these were accursed, as the following shows:

Cain

Jehovah said, What have you done? The voice of your brother's blood is crying out to Me from the ground. And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. Genesis 4:10-11.

Ham and Canaan

Ham, the father of Canaan, saw his father's nakedness and pointed it out to his two brothers. And Noah awoke from his wine. He said, Cursed be Canaan, a slave of slaves will he be to his brothers. Genesis 9:22, 24-25.

Reuben

Reuben, my firstborn, you are my strength, and the beginning of my power, excelling in eminence, and excelling in might. Unstable as water, may you not excel, for you went up to your father's bed; then you defiled it. He went up to my couch. Genesis 49:3-4.

This was why he was deprived of the birthright, 1 Chronicles 5:1. The same was represented by Pharaoh and the Egyptians, and therefore their firstborn sons and firstborn creatures were slain. This is clear from their representation as facts, 1164, 1165, 1186, for whenever anyone enters into the arcana of faith along the path of factual knowledge, he no longer believes anything, apart from that which he is able to grasp through sensory evidence and factual knowledge. In that case things which belong to the doctrine of faith, and above all those which are matters of charity, he perverts and annihilates.

[12] These are the considerations which are represented in the internal sense by the slaying of the firstborn sons and firstborn creatures of Egypt, referred to in Moses as follows,

I will pass through the land of Egypt during that night, and will strike all the firstborn in the land of Egypt, from man even to beast; and on all the gods of Egypt I will execute judgement; I am Jehovah. And the blood will be a sign on your houses where you are; and when I see the blood I will pass by over you, and the plague will not be on you for a destroyer when I strike the land of Egypt. Exodus 12:12-13.

'The firstborn of Egypt' is doctrinal teaching regarding faith and regarding charity, which is perverted, as has been stated, by means of facts. 'The gods of Egypt' on whom judgement would be executed are falsities. No plague would be brought by the destroyer where there was blood on houses means in the highest sense the place where the Lord as regards Divine spiritual love resides, and in the relative sense where spiritual love, that is, charity towards the neighbour, resides, see 1001.

[13] Further reference to Pharaoh and the Egyptians is made in the same book as follows,

Moses said, Thus said Jehovah, As at midnight I will go out into the midst of Egypt, and all the firstborn in the land of Egypt will die, and Pharaoh's firstborn who was to sit on his throne, even to the firstborn of the servant-girl who is behind the mill, and all the firstborn of the beasts. But on all the children of Israel not a dog will move its tongue, from man even to beast. Exodus 11:4-7.

And after that,

It happened at midnight, that Jehovah struck all the firstborn in the land of Egypt, from Pharaoh's firstborn who was to sit on his throne even to the firstborn of the prisoner who was in the dungeon, ¹ and all the firstborn of the beasts. Exodus 12:29.

The reason why it took place at midnight was that 'night' means the final state of the Church when there is no faith any longer because there is no charity any longer, 221, 709, 1712, 2353. In David,

He struck all the firstborn in Egypt, the beginning of powers in the tents of Ham. Psalms 78:51.

In the same author,

Then Israel came to Egypt, and Jacob became a sojourner in the land of Ham. God struck all the firstborn in their land, the beginning of all their powers. Psalms 105:23, 36.

'The tents of Ham' is the name given to the worship of the Egyptians, which is based on false assumptions that result from truth separated from good, or what amounts to the same, from faith separated from charity - 'tents' meaning worship, see 414, 1102, 1566, 2145, 2152, 3312, and 'Ham' faith separated from charity, 1062, 1063, 1076, 1140, 1141, 1162, 1179.

[14] This confirms yet again that 'the slaying of the firstborn of Egypt' had no other meaning. Now because all the firstborn of Egypt had been slain, and yet so that the firstborn might represent the Lord as regards Divine spiritual love and at the same time represent those who are governed by that love, [the Israelites] were commanded to sanctify all the firstborn the instant they were leaving. These matters are stated in Moses as follows,

Jehovah spoke to Moses, saying, Sanctify to Me all the firstborn, whatever opens the womb among the children of Israel; with man and with beast let them be Mine. You shall make over to Jehovah all that opens the womb, and every firstling of a beast, that are yours; the males shall be Jehovah's. And every firstling of an ass you shall redeem in the herd. If you do not redeem it, you shall break its neck. And all the firstborn of man among your sons you shall redeem. And it shall be - when your son asks you in time to come, saying, What is this? - that you shall say to him, By a strong hand Jehovah led us out of Egypt, from the home of slaves. And so it was, that Pharaoh hardened himself against sending us away, and Jehovah slew all the firstborn in the land of Egypt, from the firstborn of man even to the firstborn of the beasts. Therefore I sacrifice to Jehovah all that open the womb, the males, and all the firstborn of my sons I redeem. Exodus 13:1-2, 12-15; 34:19-20; Numbers 33:3-4.

From all these quotations one may now see what is meant in the spiritual sense by the birthright.

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