Chapter 2.

Verses 1-20: After Jesus is Born

1. And when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there came Magi from the east into Jerusalem,

2. Saying, “Where is He that is born King of the Jews? For we have seen His star in the east, and are come to worship Him.”

3. But having heard, Herod the king was disturbed, and all Jerusalem with him.

4. And when he had gathered all the chief priests and scribes of the people, he inquired of them where Christ should be born.

5. And they said unto him, “In Bethlehem of Judea; for thus it is written by the prophet:

6. ‘And thou Bethlehem, [of] the land of Judah, art by no means the least among the governors of Judah, for out of thee shall come a Governor, who shall shepherd My people Israel.’”

7. Then Herod, privately calling the Magi, precisely inquired of them at what time the star appeared.

8. And sending them to Bethlehem, he said, “Go and search earnestly for the little Child; and when you have found [Him], report to me, so that I also may come and worship Him.”

9. And when they had heard the king they went [out]; and behold, the star which they saw in the east went before them, till it came [and] stood over where the little Child was.

10. And having seen the star, they rejoiced with exceedingly great joy.

11. And coming into the house, they found the little Child with Mary His mother, and falling [down] they worshiped Him; and opening their treasures, they offered to Him gifts: gold, and frankincense, and myrrh.

12. And being warned in a dream not to return to Herod, they departed into their own country by another way.

13. And when they had departed, behold, the angel of the Lord appears in a dream to Joseph, saying, “Arise and take the little Child and His mother, and flee into Egypt, and be there until I tell thee; for Herod is about to seek the little Child to destroy Him.”

14. And when he arose, he took the little Child and His mother by night, and departed into Egypt,

15. And was there until the death of Herod, that it might be fulfilled which was declared by the Lord through the prophet, saying, “Out of Egypt have I called My Son.”

16. Then Herod, when he saw that he was mocked by the Magi, was exceedingly wrathful, and sent out and slew all the boys that were in Bethlehem, and in all her borders , from two years and under, according to the time which he had precisely inquired of the Magi.

17. Then was fulfilled what was declared by Jeremiah the prophet, saying,

18. “A voice was heard in Rama, lamentation, and weeping, and much howling, Rachel weeping [for] her children; and she was not willing to be comforted, because they are not.”

19. And when Herod was dead, behold, the angel of the Lord, in a dream appears to Joseph in Egypt,

20. Saying, “Arise, take the little Child and His mother, and go to the land of Israel; for they are dead who sought the soul of the little Child.”

Joseph’s struggle within himself — as to whether or not to accept Mary and the child — represents the spiritual battle which each of us must undergo in the course of our regeneration. It is one thing to receive the Lord in the understanding (represented by Joseph), but quite another to allow Him to order the things of our will — represented by the angel telling Joseph to take Mary as his wife. This is the fiercer battle which now begins “after Jesus is born.”

The antagonist is Herod, the king of Judea at the time of Jesus’ birth. Comfortable and secure in his role as the supreme ruler of the land, Herod is deeply troubled by the report of the Wise Men who say, “Where is He who is born King of the Jews?” Spiritually seen, Herod, as king of Israel, represents total self-absorption, our corrupt hereditary will, setting itself up as the ruler of our lives. This is our state after fourteen generations of captivity in Babylon — a state in which we are governed by our basest emotions: greed, control, anger, fear, hatred and jealousy. We can be sure that whenever we find ourselves in a state like this, Herod is sitting comfortably and securely on his throne. He is a tyrannical ruler, easily threatened, but not easily dethroned. His motivating force is to destroy the Lord in us — even at His birth — rather than relinquish his control over us.

God knows that we need divine protection from the wrath of Herod who represents our selfish desire to control. God therefore speaks to Joseph (as He does to us) in a dream, saying “Arise, take the young Child and His mother, flee to Egypt, and remain there until I bring you word; for Herod is about to seek the young Child to destroy Him” (2:13).

Egypt, at that time, was a world center for education and learning. Medicine, mathematics, poetry and many other fields of study were flourishing. So Jesus’ flight into Egypt represents the need that all of us have for basic education, not just the standard three “R’s,” (reading, ‘riting, and ‘rithmetic) but the fourth “R” as well — the basics of religion.

Religious truth, especially the most basic, can help defend us against the onslaughts of Herod — the despot of our lower nature, a fierce tyrant who strives to murder everything that is true in us, even in its most innocent beginning. This is represented by Herod’s massacre of the male children in and around Bethlehem: “Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry; and he sent forth and put to death all the male children who were in Bethlehem, and in all its districts, from two years old and under” (Matthew 2:16; emphasis added).

The name “Bethlehem,” comes from two Hebrew words: “Beth” meaning “house” and “lechem” meaning “bread.” Therefore, Bethlehem means “House of Bread” — a place of spiritual nourishment. In the context of this episode, Herod’s destruction of all the male children of Bethlehem, two years old and under, represents how evil inclinations can destroy our earliest impulses to learn truth. These earliest desires to acquire knowledge of truth are symbolized by the male babies of Bethlehem. Whenever we fall into states of cynicism and skepticism, refusing to learn or trust the simple teachings of the Word, whenever we find ourselves without desire to seek the truth, and whenever the distractions of the world lure us away from the quest for wisdom, we can know that “Herod” has risen up in our hearts. A massacre has begun. “Herod in us” is striving to murder the innocent and tender qualities that have been born in our heavenly Bethlehem.

But if we flee to and remain in Egypt (as Jesus does), we will be protected. It is the place where our instruction begins. This is a temporary, but essential part of our spiritual development; temporary because we must eventually return to the land of Canaan where the truth will be applied to our lives; and essential, because these basic, natural truths are the only means by which we can be prepared to receive the higher insights that will eventually flow in from above. ¹

For most of us, the period of our instruction in basic truths can last for many years, well into adolescence and beyond. In fact, it never really ends. Throughout our lives we will continue to acquire knowledge, both worldly and spiritual. We will, as it were, “go down into Egypt.” And, as we do so, learning truth and putting it into our lives, we will begin to see how the literal teachings of scripture “open up” like parting clouds, revealing more and more of the interior truths they contain.

In Jesus’ own case, this process of acquiring basic truth was much more rapid. Although Matthew does not tell us how long Jesus remained in Egypt, we can safely assume He was still quite young when He left, for an angel of the Lord came to Joseph in a dream, saying, “Arise, take the young Child and His mother, and go to the land of Israel, for those who sought the soul of the young Child’s are dead” (Matthew 2:20; emphasis added).

Growing up in Nazareth

21. And he arose, [and] took the little Child and His mother, and came into the land of Israel.

22. And hearing that Archelaus reigned in Judea instead of his father Herod, he feared to go thither; but being warned in a dream, he departed into the parts of Galilee.

23. And coming, He dwelt in a city called Nazareth, so that it might be fulfilled which was declared by the prophets, that He should be called a Nazarene.

Eventually, Joseph, Mary, and the young Child decide to return to Judea. This represents the next step in our spiritual journey. Once we have learned the simple, basic, most literal truths of the Word (sojourning in Egypt), it is time to return to Judea. It is time to be further instructed, and to see what is more interiorly concealed within the letter of the Word. This is a necessary step in every person’s spiritual development. The letter of the Word serves as a literal history of people and places; it is an introduction to basic truth. It does not, however, reveal the full details of our spiritual journey, or provide the kind of discernment we need for the refinement of our souls. Not yet, but that will surely come when we are ready to receive further instruction.

Meanwhile, as the divine narrative continues, Joseph is “warned by God in a dream” that it is not yet time to return to their home. Though Herod is dead, his son is still in power. And so Mary, Joseph, and the young Child turn aside into the region of Galilee, into a city called Nazareth. This is yet another step on the journey of spiritual development. In the language of sacred scripture, it could be called, “growing up in Nazareth.

But what does it mean to “grow up in Nazareth”?

Nazareth of Galilee was a primitive region populated mostly by farmers, fishermen and uneducated tradespeople who knew very little about theology or the laws of the temple.

Unlike the well-educated (but misguided) religious leaders in Judea, the people of Galilee were not part of the religious establishment of the time. Although they had a strong belief in God, they were not familiar with the main doctrines taught by the religious leaders or the traditions of the temple authorities. And yet, a simple belief in God is often better than a more complicated belief system based on human reason rather than divine revelation. In this regard, the “learned world” often looks down upon people who believe in simplicity that there is a God, and that God is good. ²

The simple, hard-working, good people of Nazareth, therefore, symbolize the humility and simplicity we need to believe in God and live according to His teachings. It is remarkable that almost all the early disciples came from Galilee. It was not their theological training that made them receptive to the teachings of Jesus — for they had very little. In fact, it might be said that it was the absence of theological training — or to be more precise, the absence of false and misleading theology — that made them receptive to Jesus’ words. ³

Galilee, then, and the city of Nazareth which was in the region of Galilee, represent the simplicity of heart and the goodness of life that can receive God openly without skepticism or negativity. Because their religious principles are simple and uncomplicated — love God, love your neighbor — these people can receive Jesus’ teachings readily and with joy. All this is contained in the scriptural statement that Jesus grew up in Nazareth of Galilee, in the “land of the Gentiles.” ⁴ These words speak about a state in us “where Jesus grows up” — a state in which we are willing to receive basic truths simply, uncritically, and with joy.

As we shall see later in the narrative, the fact that Jesus grows up in Nazareth, in the land of the Gentiles, will be held against Him. The religious leaders will regard Him as poor and uneducated, untrained in their religious tenets, and therefore incapable of understanding or conveying spiritual truth to anyone. And yet, as this episode closes, we learn that His growing up in Nazareth is the fulfillment of prophecy, for we read, “And He came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene’” (2:23).

As we reflect on this miraculous moment in the early life of Jesus, it becomes evident that those simple, most basic truths we learn (Egypt) must be protected in a place of simple trust and unalloyed faith (Nazareth of Galilee). This is a necessary stage in which early truths from the letter of the Word can deepen and develop. It is why we feel a natural desire to protect the innocence of children from corrupting influences — Herod, and the son of Herod. And it is the same with each of us as we learn new truth from the letter of the Word, and allow it to grow up within us in a state of simple faith.

Footnotes:

2788. That 'on the third day' means that which has been completed, and the beginning of sanctification, is clear from the meaning of 'the third day'. 'Day' in the Word means state, 23, 487, 488, 493, 893, as also does 'year', and as in general do all periods of time - an hour, day, week, month, year, or age; also morning, midday, evening, and night; and spring, summer, autumn, and winter. And when 'the third' is added to any of these the end of that state, and at the same time the beginning of the next, are meant. Here, the subject being the sanctification of the Lord which was effected by means of temptations, 'the third day' means that which has been completed and at the same time the beginning of sanctification, as also follows from what has been said previously to this. The reason for this meaning is that when He had fulfilled everything the Lord was to rise again on the third day, for the things that were done by the Lord while He lived in the world, that is, the things that were yet to be done by Him, were embodied within the representatives of the Church as though they had already been done. This was as it is with the internal sense of the Word, for with God that which is yet to come to pass and that which already is are one and the same; indeed to Him the whole of eternity is here and now.

[2] This is why the number three was representative not only in the Ancient Church and in the Jewish but also among various gentile nations; see what has been stated about this number in 720, 901, 1825. That such was the origin of the meaning of 'three' is clear in Hosea,

We will return to Jehovah, for He has wounded and will heal us; He has stricken and will bind us up; He will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:1-2.

Here 'the third day' stands for the coming of the Lord and His resurrection. The same is clear from Jonah, in that he was in the stomach of the fish three days and three nights, Jonah 1:17, to which the Lord refers in Matthew as follows,

As Jonah was in the belly of the whale three days and three nights, so will the Son of Man be three days and three nights in the heart of the earth. Matthew 12:40.

[3] It should be realized that in the internal sense of the Word 'three days' and 'the third day' have the same meaning, as also do 'three' and 'third' in the following places: In John,

Jesus said to the Jews, Destroy this temple and in three days I will raise it up. He was speaking of the temple of His body. John 2:19-21; Matthew 26:61; Mark 14:58; 15:29.

It is a well known fact that the Lord rose again on the third day.

[4] For the same reason the Lord also distinguished three periods in His life: in Luke,

Go and tell that fox, Behold, I cast out demons and perform cures today and tomorrow, but on the third day I reach completion. Luke 13:32.

Also, the Lord underwent the final temptation, which was that of the Cross, at the third hour of the day, Mark 15:25. Three hours later, that is, at the sixth hour, darkness fell over the whole land, ¹ Luke 23:44. And three hours after that, at the ninth hour, the end came, Mark 15:33-34, 37. But in the morning of the third day He rose again, Mark 16:1-4; Luke 24:7. See also Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46. From all this, and especially from the Lord's resurrection on the third day, the number three was representative and possessed a spiritual meaning. This fact becomes clear from the following places in the Word:

When Jehovah came down upon Mount Sinai He told Moses that he was to sanctify the people today and tomorrow and they were to wash their garments and be ready on the third day, for on the third day Jehovah would come down. Exodus 19:10-11, 15-16.

When they travelled from the mountain of Jehovah on a three days' journey, the Ark of Jehovah travelled before them on the three days' journey to search out rest for them. Numbers 10:33.

There was thick darkness for three days in all the land of Egypt, and nobody could see his brother for three days, but the children of Israel had light. Exodus 10:22-23.

[5] The flesh of a sacrifice made as a vow-offering or as a freewill-offering was to be eaten on the first and the second day; nothing was to be kept until the third day but was to be burned, because it was an abomination. So too with the flesh of a sacrifice made as a 'eucharistic' offering; if this was eaten on the third day the one offering the sacrifice would not be accepted and that soul would bear his iniquity. Leviticus 7:16-18; 19:6-7.

Anyone who touched a dead body was to purify himself on the third day, and on the seventh day he would be clean. If he did not do so that soul would be cut off from Israel. And one that was clean was to sprinkle water over the unclean person on the third day and on the seventh day. Numbers 19:12-13, 19.

Those who had killed someone in battle and had touched one who had been slain were to purify themselves on the third day and on the seventh day. Numbers 31:19.

[6] When they came into the land of Canaan the fruit of a tree was to be uncircumcised for three years and not eaten. Leviticus 19:23.

At the end of three years they were to bring every tenth part of their produce in that year and deposit it within their gates so that the Levite, the sojourner, the orphan, and the widow might eat. Deuteronomy 14:28-29; 26:12.

Three times a year they were to keep a feast to Jehovah. And three times a year every male person was to appear before the face of the Lord Jehovah. Exodus 23:14, 17; Deuteronomy 16:16.

Joshua told the people that in three days they would be crossing the Jordan and inheriting the land. Joshua 1:11; 3:2.

Jehovah called to Samuel three times and the third time he answered Him. 1 Samuel 3:8.

[7] When Saul wished to kill David, David hid in the field until the third evening. Jonathan told David, I will sound out my father on the third day from now. Jonathan said that he would shoot three arrows to the side of the stone. And David fell face to the ground, before Jonathan and bowed down three times.12, 19, 20, 35, 36, 41.

David was to choose one of these three things - either seven years of famine in the land, or his own flight before his enemies for three months, or pestilence in the land for three days. 2 Samuel 24:12-13.

[8] There was a famine in the days of David for three years, year after year. 2 Samuel 21:1.

Elijah stretched himself over the dead boy three times and revived him. 1 Kings 17:21.

When he had built the altar to Jehovah, Elijah told them to pour water over the burnt offering and over the wood three times. 1 Kings 18:34.

Fire consumed the captains of fifty sent on two occasions to Elijah, but not the one sent on the third occasion. 2 Kings 1:13-14.

It was a sign to King Hezekiah that they were to eat in that year what had grown of itself, and in the second year further growth from the same; but in the third year they were to sow, reap, plant vineyards, and eat the fruit of these. 2 Kings 19:29.

[9] Daniel went into his house and had the windows open in his [upper] chamber towards Jerusalem, where three times a day he gave thanks on his knees and prayed. Daniel 6:10, 13.

Daniel was mourning for three whole weeks, not eating pleasant bread, nor drinking wine, nor anointing himself, until the three whole weeks were completed. Daniel 10:2-3.

Isaiah went naked and barefoot three years as a sign and a portent against Egypt and against Cush. Isaiah 20:3.

Out of the Lampstand went three branches on either side, and three almond-shaped cups on each branch. Exodus 25:32-33.

In the Urim and Thummim there were three precious stones in each row. Exodus 28:17-20.

[10] In the New Temple there were to be three chambers on this side of the gate and three on that, and all three were to measure the same. And the breadth of the gate to the vestibule of the house was to be three cubits this way and three cubits that. Ezekiel 40:10, 21, 48.

In the New Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west. Ezekiel 48:31-34; Revelation 21:13.

The same may be seen in the following places:

Peter denied Jesus three times. Matthew 26:34, 69 and following verses.

The Lord said to Peter three times, Do you love Me? John 21:17.

Also, in the parable about the man who planted a vineyard, he sent servants three times, and at length his own son. Luke 20:12; Mark 12:2, 4-6.

The labourers in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour. Matthew 20:1-17.

And concerning the fig tree which, because it bore no fruit for three years, was to be cut down. Luke 13:6-7.

[11] Just as a group of three and a third one were representative, so also was a third part, as in the following:

Minchahs consisted of two tenths of fine flour mixed with a third part of a hin of oil, and the wine for the drink-offering was a third of a hin. Numbers 15:6-7; Ezekiel 46:14.

In Ezekiel it is said that he was to run a razor over his head and over his beard, and then to divide his hair, burning a third part in the fire, striking a third around the city with his sword, and scattering a third to the wind. Ezekiel 5:1-2, 11.

In Zechariah it is said that in the whole land, two parts were to be cut off, and the third would be left. Yet this third would be led through fire and tested. Zechariah 13:8-9.

[12] In John it is said that when the first angel sounded there came hail, and fire mixed with blood; and it fell on to the earth so that a third part of the trees were burned. The second angel sounded and so to speak a great mountain burning with fire was cast into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures who had their being in the sea. And a third part of the ships was destroyed. The third angel sounded and there fell from the sky a great star burning like a torch and it fell upon a third part of the rivers. The name of the star is Wormwood. The fourth angel sounded and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of these was blacked out, and the day had no light for a third part of it, nor likewise the night. Revelation 8:7-12.

[13] The four angels were released to kill a third part of mankind. Revelation 9:15.

A third part of mankind was killed by these three, fire, smoke, and brimstone, which went forth out of the mouths of the horses. Revelation 9:18.

The dragon drew with his tail a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'A third part' however means something which is not yet finished, whereas 'a third' and 'a group of three' mean that which has been finished - evil in the case of the evil, good in the case of the good.

Footnotes: