Text -- Luke 2:22-52 (NET)

Jesus’ Presentation at the Temple

2:22 Now when the time came for their purification according to the law of Moses, Joseph and Mary brought Jesus up to Jerusalem to present him to the Lord 2:23 (just as it is written in the law of the Lord, “Every firstborn male will be set apart to the Lord”), 2:24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves or two young pigeons.

The Prophecy of Simeon

2:25 Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him. 2:26 It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. 2:27 So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law, 2:28 Simeon took him in his arms and blessed God, saying, 2:29 “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. 2:30 For my eyes have seen your salvation 2:31 that you have prepared in the presence of all peoples: 2:32 a light, for revelation to the Gentiles, and for glory to your people Israel.” 2:33 So the child’s father and mother were amazed at what was said about him. 2:34 Then Simeon blessed them and said to his mother Mary, “Listen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected. 2:35 Indeed, as a result of him the thoughts of many hearts will be revealed– and a sword will pierce your own soul as well!”

The Testimony of Anna

2:36 There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, having been married to her husband for seven years until his death. 2:37 She had lived as a widow since then for eighty-four years. She never left the temple, worshiping with fasting and prayer night and day. 2:38 At that moment, she came up to them and began to give thanks to God and to speak about the child to all who were waiting for the redemption of Jerusalem. 2:39 So when Joseph and Mary had performed everything according to the law of the Lord, they returned to Galilee, to their own town of Nazareth. 2:40 And the child grew and became strong, filled with wisdom, and the favor of God was upon him.

Jesus in the Temple

2:41 Now Jesus’ parents went to Jerusalem every year for the feast of the Passover. 2:42 When he was twelve years old, they went up according to custom. 2:43 But when the feast was over, as they were returning home, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 2:44 but (because they assumed that he was in their group of travelers) they went a day’s journey. Then they began to look for him among their relatives and acquaintances. 2:45 When they did not find him, they returned to Jerusalem to look for him. 2:46 After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. 2:47 And all who heard Jesus were astonished at his understanding and his answers. 2:48 When his parents saw him, they were overwhelmed. His mother said to him, “Child, why have you treated us like this? Look, your father and I have been looking for you anxiously.” 2:49 But he replied, “Why were you looking for me? Didn’t you know that I must be in my Father’s house?” 2:50 Yet his parents did not understand the remark he made to them. 2:51 Then he went down with them and came to Nazareth, and was obedient to them. But his mother kept all these things in her heart. 2:52 And Jesus increased in wisdom and in stature, and in favor with God and with people.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 2:22

The days of their purification ( hai hēmerai tou katharismou autōn ).

The old manuscripts have "their"(autōn ) instead of "her"(autēs ) of the later documents. But it is not clear whether "their"refers to Mary and Joseph as is true of "they brought"or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Lev 12:1-8).

Robertson: Luk 2:22

To present him to the Lord ( parastēsai tōi Kuriōi ).

Every first-born son was thus redeemed by the sacrifice (Exo 13:2-12) as a memorial of the sparing of the Israelitish families (Num 18:15.). The cost was about two dollars and a half in our money.

Robertson: Luk 2:23

In the law of the Lord ( en nomōi Kuriou ).

No articles, but definite by preposition and genitive. Vincent notes that "law"occurs in this chapter five times. Paul (Gal 4:4) will urge that Jesus "was made under the law"as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.

Robertson: Luk 2:24

A pair of turtledoves, or two young pigeons ( Zeugos trugonōn ē duo nossous peristerōn ).

The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons"is the literal meaning.

Robertson: Luk 2:25

Devout ( eulabēs ).

Used only by Luke (Act 2:5; Act 8:2; Act 22:12) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (eu and labein ) and so reverently, circumspectly.

Robertson: Luk 2:25

Looking for the consolation of Israel ( prosdechomenos paraklēsin tou Israel ).

Old Greek verb to admit to one’ s presence (Luk 15:2) and then to expect as here and of Anna in Luk 2:38. Parakle4sin here means the Messianic hope (Isa 11:10; Isa 40:1), calling to one’ s side for cheer.

Robertson: Luk 2:25

Upon him ( ep' auton ).

This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

Robertson: Luk 2:26

It had been revealed unto him ( ēn autōi kechrēmatismenon ).

Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from chrēma and that from chraomai , to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The lxx and Josephus use it of God’ s commands. A Fayum papyrus of 257 b.c. has the substantive chrēmastismos for a divine response (cf. Rom 11:4). See Deissmann, Light From the Ancient East , p. 153.

Robertson: Luk 2:26

Before ( prin ē ).

Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in Act 25:16 (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows prin as in Mat 1:18.

Robertson: Luk 2:27

When the parents brought in the child Jesus ( en tōi eisagagein tous goneis to paidion Iēsoun ).

A neat Greek and Hebrew idiom difficult to render into English, very common in the lxx; In the bringing the Child Jesus as to the parents. The articular infinitive and two accusatives (one the object, the other accusative of general reference).

Robertson: Luk 2:27

After the custom of the law ( kata to eithismenon tou nomou ).

Here the perfect passive participle eithismenon , neuter singular from ethizō (common Greek verb, to accustom) is used as a virtual substantive like to ethos in Luk 1:8. Luke alone in the N.T. uses either word save ethos in Joh 19:40, though eiōtha from ethō , occurs also in Mat 27:15; Mar 10:1.

Robertson: Luk 2:28

Then he ( kai autos ).

Kai as in Luk 2:21. Autos , emphatic subject, he after the parents.

Robertson: Luk 2:28

Arms ( agkalas ).

Old Greek word, here only in the N.T. It means the curve or inner angle of the arm.

Robertson: Luk 2:29

Now lettest thou ( nun apolueis ).

Present active indicative, Thou art letting. The Nunc Dimittis , adoration and praise. It is full of rapture and vivid intensity (Plummer) like the best of the Psalms. The verb apoluō was common for the manumission of slaves and Simeon here calls himself "thy slave (doulon sou ), Lord (Despota , our despot)."See 2Pe 2:1.

Robertson: Luk 2:31

Of all the peoples ( pantōn tōn laōn ).

Not merely Jews. Another illustration of the universality of Luke’ s Gospel seen already in Luk 1:70 in the hymn of Zacharias. The second strophe of the song according to Plummer showing what the Messiah will be to the world after having shown what the Messiah is to Simeon.

Robertson: Luk 2:32

Revelation to the Gentiles ( apokalupsin ethnōn ).

Objective genitive. The Messiah is to be light (phōs ) for the Gentiles in darkness (Luk 1:70) and glory (doxa ) for Israel (cf. Rom 9:1-5; Isa 49:6). The word ethnos originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, ho laos ) or the people of God. The word Gentile is Latin from gens , a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.

Robertson: Luk 2:33

His father and his mother ( ho patēr autou kai hē mētēr ).

Luke had already used "parents"in Luk 2:27. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in Luk 1:34-38. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph"instead of "his father."

Robertson: Luk 2:33

Were marvelling ( ēn thaumazontes ).

The masculine gender includes the feminine when both are referred to. But ēn is singular, not ēsan , the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula ēn agrees in number with ho patēr while the participle coming last agrees with both ho pater kai hē mētēr (cf. Mat 17:3; Mat 22:40). If one wonders why they marvelled at Simeon’ s words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon’ s prophecy had gone beyond the angel’ s outline and it was surprising that he should know anything about the child’ s destiny.

Robertson: Luk 2:34

Is set for the falling and the rising up of many in Israel ( Keitai eis ptōsin kai anastasin pollōn en tōi Israēl ).

Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of tithēmi as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isa 8:14; Mat 21:42, Mat 21:44; Rom 9:33; 1Pe 2:16.) who love darkness rather than light (Joh 3:19), he will be the cause of rising for others (Rom 6:4, Rom 6:9; Eph 2:6). "Judas despairs, Peter repents: one robber blasphemes, the other confesses"(Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent.

Robertson: Luk 2:34

Spoken against ( antilegomenon ).

Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

Robertson: Luk 2:35

A sword ( rhomphaia ).

A large sword, properly a long Thracian javelin. It occurs in the lxx of Goliath’ s sword (1 Samuel 17:51). How little Mary understood the meaning of Simeon’ s words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, stabat Mater Dolorosa (Joh 19:25). It is only a parenthesis here, and a passing cloud perhaps passed over Mary’ s heart already puzzled with rapture and ecstasy.

Robertson: Luk 2:35

May be revealed ( apokaluphthōsin ).

Unveiled. First aorist passive subjunctive after hopōs an and expresses God’ s purpose in the mission of the Messiah. He is to test men’ s thoughts (dialogismoi ) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

Robertson: Luk 2:36

One Anna a prophetess ( Hanna prophētis ).

The word prophētis occurs in the N.T. only here and Rev 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into Luk 2:37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.

Robertson: Luk 2:37

Which departed not ( hē ouk aphistato ).

Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple"(tou hierou ) is ablative.

Robertson: Luk 2:37

Night and day ( nukta kai hēmeran ).

Accusative of duration of time, all night and all day. She never missed a service in the temple.

Robertson: Luk 2:38

Coming up ( epistāsa ).

Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luk 10:40. But here it probably means coming up and standing by and so hearing Simeon’ s wonderful words so that her words form a kind of footnote to his.

Robertson: Luk 2:38

Gave thanks ( anthōmologeito ).

Imperfect middle of a verb (anthomologeō ) in common use in Greek writers and in the lxx though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (anti ). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (elalei , imperfect again) "to all them that were looking for (prosdechomenois , as in Luk 1:35 of Simeon) the redemption of Jerusalem (lutrōsin Ierousalēm )."There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem"but "of Jerusalem"is correct. What they meant by the "redemption of Jerusalem"is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (Luk 2:25) and Zacharias (Luk 1:68) sang of redemption for Israel (Isa 40:2).

Robertson: Luk 2:39

To their own city Nazareth ( eis polin heautōn Nazaret ).

See note on Mat 2:23 about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Mat 2:13-23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Mat 2:1-12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke 2:8-28). The two Gospels supplement each other.

Robertson: Luk 2:40

The child grew ( ēuxane ).

Imperfect indicative of a very ancient verb (auxanō ). This child grew and waxed strong (ekrataiouto , imperfect middle), a hearty vigorous little boy (paidion ). Both verbs Luke used in Luk 1:80 of the growth of John the Baptist as a child. Then he used also pneumati , in spirit. Here in addition to the bodily development Luke has "filled with wisdom"(plēroumenon sophiāi ). Present passive participle, showing that the process of filling with wisdom kept pace with the bodily growth. If it were only always true with others! We need not be troubled over this growth in wisdom on the part of Jesus any more than over his bodily growth. "The intellectual, moral, and spiritual growth of the Child, like the physical, was real. His was a perfect humanity developing perfectly, unimpeded by hereditary or acquired defects. It was the first instance of such a growth in history. For the first time a human infant was realizing the ideal of humanity"(Plummer).

Robertson: Luk 2:40

The grace of God ( charis theou ).

In full measure.

Robertson: Luk 2:41

Every year ( kat' etos ).

This idiom only here in the N.T., a common Greek construction. Every male was originally expected to appear at the passover, pentecost, and tabernacles (Exo 23:14-17; Exo 34:23; Deu 16:16). But the Dispersion rendered that impossible. But pious Palestinian Jews made a point of going at least to the passover. Mary went with Joseph as a pious habit, though not required by law to go.

Robertson: Luk 2:42

Twelve years old ( etōn dōdeka ).

Predicate genitive. Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a "son of the law"and began to observe the ordinances, putting on the phylacteries as a reminder.

Robertson: Luk 2:42

They went up ( anabainontōn autōn ).

Genitive absolute with present active participle, a loose construction here, for the incident narrated took place after they had gone up, not while they were gong up. "On their usual going up"(Plummer).

Robertson: Luk 2:43

When they had fulfilled the days ( teleiōsantōn tas hēmeras ).

Genitive absolute again, but aorist participle (effective aorist). "The days"may mean the full seven days (Exo 12:15.; Lev 23:6-8; Deu 16:3), or the two chief days after which many pilgrims left for home.

Robertson: Luk 2:43

As they were returning ( en tōi hupostrephein antous ).

The articular infinitive with en , a construction that Luke often uses (Luk 1:21; Luk 2:27).

Robertson: Luk 2:43

The boy, Jesus ( Iēsous ho pais ).

More exactly, "Jesus the boy."In Luk 2:40 it was "the child "(to paidion ), here it is "the boy"(ho pais , no longer the diminutive form). It was not disobedience on the part of "the boy"that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation"(Bruce) held him fast.

Robertson: Luk 2:44

In the company ( en tēi sunodiāi ).

The caravan going together on the road or way (sun ,hodos ), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it"(Plummer).

Robertson: Luk 2:44

They sought for him ( anezētoun auton ).

Imperfect active. Common Greek verb. Note force of ana . They searched up and down, back and forth, a thorough search and prolonged, but in vain.

Robertson: Luk 2:45

Seeking for him ( anazētountes auton ).

Present participle of the same verb. This was all that was worth while now, finding the lost boy.

Robertson: Luk 2:46

After three days ( meta hēmeras treis ).

One day out, one day back, and on the third day finding him.

Robertson: Luk 2:46

In the temple ( en tōi hierōi ).

Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest.

Robertson: Luk 2:46

Both hearing them and asking them questions ( kai akouonta autōn kai eperōtōnta autous ).

Paul sat at the feet of Gamaliel (Act 22:3). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child’ s questions?

Robertson: Luk 2:47

Were amazed ( existanto ).

Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb existēmi meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy’ s way of learning.

Robertson: Luk 2:47

At his understanding ( epi tēi sunesei ).

Based on (epi ), the grasp and comprehension from suniēmi , comparing and combining things. Cf. Mar 12:33.

Robertson: Luk 2:47

His answers ( tais apokrisesin autou ).

It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.

Robertson: Luk 2:48

They were astonished ( exeplagēsan ).

Second aorist passive indicative of an old Greek word (ekplēssō ), to strike out, drive out by a blow. Joseph and Mary "were struck out"by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.

Robertson: Luk 2:49

Son ( teknon ).

Child, literally. It was natural for Mary to be the first to speak.

Robertson: Luk 2:49

Why ( Ti ).

The mother’ s reproach of the boy is followed by a confession of negligence on her part and of Joseph ( sorrowing , odunōmenoi ).

Robertson: Luk 2:49

Thy father ( ho pater sou ).

No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never."

Robertson: Luk 2:49

Sought ( ezētoumen ).

Imperfect tense describing the long drawn out search for three days.

Robertson: Luk 2:49

How is it that ( Ti hoti ).

The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy’ s amazement that his parents should not know that there was only one possible place in Jerusalem for him.

Robertson: Luk 2:49

I must be ( dei einai me ).

Messianic consciousness of the necessity laid on him. Jesus often uses dei (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest.

Robertson: Luk 2:49

In my Father’ s house ( en tois tou patros mou ).

Not "about my Father’ s business,"but "in my Father’ s house"(cf. Gen 41:51). Common Greek idiom. And note "my,"not "our."When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

Robertson: Luk 2:50

They understood not ( ou sunēkan ).

First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God,"Jesus had virtually said, "and I must be in His house."Bruce observes that a new era has come when Jesus calls God "Father,"not Despotes . "Even we do not yet fully understand"(Bruce) what Jesus the boy here said.

Robertson: Luk 2:51

He was subject unto them ( ēn hupotassomenos autois ).

Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luk 3:23) he remained growing into manhood and becoming the carpenter of Nazareth (Mar 6:3) in succession to Joseph (Mat 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task?

Robertson: Luk 2:51

Kept ( dietērei ).

Imperfect active. Ancient Greek word (diatēreō ), but only here and Act 15:29 in the N.T. though in Gen 37:11. She kept thoroughly (dia ) all these recent sayings (or things, rhēmata ). In Luk 2:19 sunetērei is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother’ s reach?

Robertson: Luk 2:52

Advanced in wisdom and stature ( proekopten tēi sophiāi kai hēlikiāi ).

Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature (hēlikia may mean age, as in Luk 12:25, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage"(Plummer).

Robertson: Luk 2:52

In favour ( chariti ).

Or grace. This is ideal manhood to have the favour of God and men.

Vincent: Luk 2:22

The days of her purification ( αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῆς )

The A. V. follows the reading αὐτῆς , her: but all the best texts read αὐτῶν , their; the plural including Joseph with Mary as partaking of the ceremonial defilement. The mother of a child was levitically unclean for forty days after the birth of a son, and for eighty days after the birth of a daughter. Women on this errand commonly rode to the temple on oxen; that the body of so large a beast between them and the ground might prevent any chance of defilement from passing over a sepulchre on the road. For details, see Edersheim, " Life and Times of Jesus," i., 195; " The Temple," p. 302; Geikie, " Life and Words of Christ," i., 127.

Vincent: Luk 2:22

To present him to the Lord

The first-born son of every household must be redeemed of the priest at the price of five shekels of the sanctuary; about two dollars and fifty cents. Num 18:15, Num 18:16; Exo 13:2.

Vincent: Luk 2:23

The law of the Lord

The word law occurs in this chapter five times; oftener than in all the rest of this Gospel put together. Luke emphasizes the fact that Jesus" was made under the law" (Gal 4:4), and accordingly elaborates the details of the fulfilment of the law by the parents of both John and Jesus.

Vincent: Luk 2:24

A pair of turtle-doves, or two young pigeons

The offering of the poor. While the lamb would probably cost about one dollar and seventy-five cents, the doves would cost about sixteen cents. She would not bring the creatures themselves, but would drop the price into one of the thirteen trumpet-shaped chests in the Court of the Women. Young pigeons: lit., young ones of pigeons (νοσσοὺς περιστερῶν ) . Wyc. has culver-birds; culver being an old English term for dove. So Spenser:

" More light than culver in the falcon's fist."

Vincent: Luk 2:25

Devout ( εὐλαβής )

Used by Luke only. The kindred word, εὐλάβεια , godly-fear, occurs twice' Heb 5:7; Heb 12:28. From εὖ , well, and λαμβάνω , to take hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare Act 2:5.

Vincent: Luk 2:25

Consolation of Israel

Compare hope of Israel, Act 28:20, and Isa 40:1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isa 11:10. A common form of adjuration among the Jews was, So may I see the consolation

Vincent: Luk 2:26

It was revealed ( ἧν κεχρηματισμένον )

Lit., it was having been revealed; i.e., it stood revealed, while he waited for the fulfilment of the revelation. The verb means primarily to have dealings with; thence to consult or debate about business matters; and so of an oracle, to give a response to one consulting it. The word here implies that the revelation to Simeon had been given in answer to prayer. See on Mat 2:12.

Vincent: Luk 2:27

By the Spirit ( ἐν τῷ πνεύματι )

Lit., as Rev., " in the Spirit'" the Holy Spirit prompting him. Indicating rather his spiritual condition, as one who walked with God, than a special divine impulse.

Vincent: Luk 2:27

After the custom ( κατὰ τὸ εἰθισμένον )

Lit., according to that which was wont to be done. Only here in New Testament; and the kindred words, ἔθος custom, and ἔθω , to be accustomed, occur more frequently in Luke than elsewhere. Very common in medical writings.

Vincent: Luk 2:29

Lettest thou thy servant depart ( ἀπολύεις τὸν δοῦλόν σου )

Lit., thou dost release. The word is often used of manumitting or setting free on payment of ransom; and as Simeon uses the word for bond-servant, it is evident that his death is conceived by him under the figure of enfranchisement from service. Godet's " release of a sentinel from duty" is fanciful.

Vincent: Luk 2:29

O Lord ( δέσποτα )

See on 2Pe 2:1.

Vincent: Luk 2:29

In peace

Rev. properly puts this in its emphatic position at the end of the sentence.

Vincent: Luk 2:31

Of all people ( πάντων τῶν λαῶν )

The noun is plural, the peoples, and refers equally to the Gentiles. See Introduction, on the universality of Luke's Gospel. Wyc., all peoples ; and so Rev.

Vincent: Luk 2:32

A light ( φῶς )

The light itself as distinguished from λύχνος , a lamp, which the A. V. often unfortunately renders light. See on Mar 14:54.

Vincent: Luk 2:32

To lighten ( εἰς ἀποκάλυψιν )

Wrong. Rev., correctly, for revelation . Wyc., to the shewing. It may be rendered the unveiling of the Gentiles.

Vincent: Luk 2:32

Gentiles ( ἐθνῶν )

Assigned to the same root as ἔθω , to be accustomed , and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Mat 12:18, Mat 12:21; Mat 24:14; Mat 28:19; Act 10:45; Act 11:18; Act 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Act 15:9; Eph 2:11, Eph 2:18; Eph 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Act 15:23; Rom 16:4; Eph 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1Co 5:1; 1Co 10:20; 1Pe 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isa 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.

Vincent: Luk 2:33

And Joseph

The best texts read ὁ πατὴρ αὐτοῦ his father .

Vincent: Luk 2:33

Marvelled ( ἦν θαυμάζοντες )

The Greek construction is peculiar. His father was and his mother wondering; the finite verb in the singular agreeing with the father, while the plural participle agrees with both. As usual, this combination of finite verb and participle denotes continuance or progression: they were marvelling while Simeon was speaking. So Rev.

Vincent: Luk 2:34

Them

The parents; the child being separately and specially designated.

Vincent: Luk 2:34

Is set ( κεῖται )

The verb means primarily to be laid , and so to lie: hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or destined, as here.

Vincent: Luk 2:34

The fall and rising again ( πτῶσιν καὶ ἀνάστασιν )

For the fall, because he will be a stumbling-block to many (Isa 8:14; Mat 21:42, Mat 21:44; Act 4:11; Rom 9:33; 1Co 1:23). For the rising, because many will be raised up through him to life and glory (Rom 6:4, Rom 6:9; Eph 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising.

Vincent: Luk 2:34

Which shall be spoken against ( ἀντιλεγόμενον )

The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign: a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Heb 12:3. Wyc., a token to whom it shall be gainsaid.

Vincent: Luk 2:35

A sword ( ῥομφαία )

Strictly, a large Thracian broadsword. Used in Septuagint of the sword of Goliath (1 Samuel 17:51). A figure of Mary's pang when her son should be nailed to the cross.

Vincent: Luk 2:36

A prophetess ( προφῆτις )

Only here and Rev 2:20.

Vincent: Luk 2:36

Asher

That tribe was celebrated in tradition for the beauty of its women, and their fitness to be wedded to high-priests or kings.

Vincent: Luk 2:36

Of great age ( προβεβηκυῖα ἐν ἡμέραις πολλαῖς )

Lit., advanced in many days.

Vincent: Luk 2:37

Of about fourscore and four years ( ὡς ἐτῶν ὀγδοήκοντα τεσσάρων )

The A. V. might be supposed to be stating her age; but the best texts read ἕως , until, instead of ὡς about; and the statement refers to the time of her widowhood; a widow even for (or up to ) fourscore and four years. So Rev.

Vincent: Luk 2:37

Served ( λατρεύουσα )

The present participle, serving. Rev., worshipping. See on Luk 1:74.

Vincent: Luk 2:38

Coming up ( ἐπιστᾶσα )

See on Luk 2:9.

Vincent: Luk 2:38

Gave thanks ( ἀνθωμολογεῖτο )

The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression " to return thanks" for something received. Compare Sept., Psalms 79:13.

Vincent: Luk 2:38

Spake

Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting for the Messiah.

Vincent: Luk 2:38

In Jerusalem ( ἐν Ἰερουσαλήμ )

All the best texts omit ἐν , in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, Luk 2:25. Compare Luk 1:68, and see Isa 40:2.

Vincent: Luk 2:39

Nazareth

See on Mat 2:23.

Vincent: Luk 2:40

The child grew, etc

The Jews marked the stages of a child's development by nine different terms: the new-born babe (Isa 9:6); the suckling (Isa 11:8); the suckling beginning to ask for food (Lam 4:4); the weaned child (Isa 28:9); the child clinging to its mother (Jer 44:7); the child becoming firm and strong (Isa 7:14, of the virgin-mother); the youth, literally, he that shakes himself free; the ripened one, or warrior (Isa 31:8).

Vincent: Luk 2:41

His parents

Though women were not bound to present themselves in person.

Vincent: Luk 2:42

Twelve years old

At which age he was known as a son of the law, and came under obligation to observe the ordinances personally.

Vincent: Luk 2:43

Had fulfilled the days

Not necessarily the whole seven days of the festival. With the third day commenced the so-called half-holidays, when it was lawful to return home.

Vincent: Luk 2:44

The company ( συνοδίᾀ )

From σύν , with, and ὁδός , the way. The company that shared the journey.

Vincent: Luk 2:44

Went a day's journey

Before they missed him.

Vincent: Luk 2:44

They sought ( ἀνεζήτουν )

From ἀνὰ , from the bottom up, and ζητέω , to seek. Thus implying a thorough search: they looked for him up and down.

Vincent: Luk 2:45

Seeking him ( ἀναζητοῦντες )

All the way as they went. Force of ἀνὰ , as above.

Vincent: Luk 2:46

After three days

From the time of separation.

Vincent: Luk 2:46

In the temple

" We read in the Talmud that the members of the Temple-Sanhedrin, who, on ordinary days, sat as a court of appeal from the close of the morning to the time of the evening sacrifice, were wont, upon Sabbaths and feast-days, to come out upon the terrace of the temple, and there to teach. In such popular instruction the utmost latitude of questioning would be given. It is in this audience, which sat upon the ground, surrounding and mingling with the doctors, and hence during, not after, the feast, that we must seek the child Jesus" (Edersheim, " Life and Times," etc., 1:247). From this, Edersheim argues that the parents set out for home before the close of the feast.

Vincent: Luk 2:46

Sitting

Not occupying a teacher's place, but sitting in the circle among the doctors and their hearers. See above. Compare Act 22:3.

Vincent: Luk 2:47

Understanding ( συνέσει )

From συνίημι , to bring together. Hence that quality of mind which combines: understanding not only of facts, but of facts in their mutual relations. See on Mar 12:33; where there is meant " the love of a well-pondered and duly considered resolution which determines the whole person; the love which clearly understands itself" (Cremer).

Vincent: Luk 2:48

They were amazed ( ἐξεπλάγησαν )

A very strong word; the verb meaning, literally, to strike out or drive away from; and so to drive out of one's senses. Hence in the general sense of great amazement. Amaze is to throw into a maze or labyrinth; and so is closely akin to the Greek word here, and is a faithful rendering.

Vincent: Luk 2:48

Son ( τέκνον )

Lit., child. See on Mat 1:1.

Vincent: Luk 2:48

Thy father

" Up to this time Joseph had been so called by the holy child himself; but from this time never" (Alford).

Vincent: Luk 2:48

Have sought ( ἐζητοῦμεν )

Imperfect tense: were seeking; Mary is going over in mind the process of the search.

Vincent: Luk 2:49

And he said

The first saying of Jesus which is preserved to us.

Vincent: Luk 2:49

Must ( δεῖ )

Lit., it is necessary, or it behoves. A word often used by Jesus concerning his own appointed work, and expressing both the inevitable fulfilment of the divine counsels and the absolute constraint of the principle of duty upon himself. See Mat 16:21; Mat 26:54; Mar 8:31; Luk 4:43; Luk 9:22; Luk 13:33; Luk 24:7, Luk 24:26, Luk 24:46; Joh 3:14; Joh 4:4; Joh 12:34.

Vincent: Luk 2:49

About my Father's business ( ἐν τοῖς τοῦ πατρός )

Lit., in the things of my Father. The words will bear this rendering; but the Rev. is better, in my Father's house. Mary's question was not as to what her son had been doing, but as to where he had been. Jesus, in effect, answers, " Where is a child to be found but in his Father's house?"

Vincent: Luk 2:50

The saying ( τὸ ῥῆμα )

See on Luk 1:37.

Vincent: Luk 2:51

Was subject ( ἦν ὑποτασσόμενος )

The participle and finite verb, denoting habitual, continuous subjection. " Even before, he had been subject to them; but this is mentioned now, when it might seem that he could by this time have exempted himself. Not even to the angels fell such an honor as to the parents of Jesus" (Bengel). Compare Heb 1:4-8.

Vincent: Luk 2:51

Kept ( διετήρει )

Only here and Act 15:29. The preposition διά , through, indicates close, faithful, persistent keeping, through all the circumstances which might have weakened the impression of the events. Compare Gen 37:11.

Vincent: Luk 2:52

Stature ( ἡλικία )

Which Rev. rightly retains. The word may be rendered age , which would be superfluous here.

Wesley: Luk 2:22

The forty days prescribed, Lev 12:2, Lev 12:4.

Wesley: Luk 2:23

Exo 13:2.

Wesley: Luk 2:24

This offering sufficed for the poor. Lev 12:8.

Wesley: Luk 2:25

A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God.

Wesley: Luk 2:25

That is, he was a prophet.

Wesley: Luk 2:27

By a particular revelation or impulse from him.

Wesley: Luk 2:30

Thy Christ, thy Saviour.

Wesley: Luk 2:32

For after the Gentiles are enlightened, all Israel shall be saved.

Wesley: Luk 2:33

For they did not thoroughly understand them.

Wesley: Luk 2:34

Joseph and Mary.

Wesley: Luk 2:34

That is, he will be a savour of death to some, to unbelievers: a savour of life to others, to believers: and for a sign which shall be spoken against - A sign from God, yet rejected of men: but the time for declaring this at large was not yet come: that the thoughts of many hearts may be revealed - The event will be, that by means of that contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.

Wesley: Luk 2:35

So it did, when he suffered: particularly at his crucifixion.

Wesley: Luk 2:37

These were the years of her life, not her widowhood only.

Wesley: Luk 2:37

Who attended there at all the stated hours of prayer.

Wesley: Luk 2:37

Even at that age.

Wesley: Luk 2:37

That is, spending therein a considerable part of the night, as well as of the day.

Wesley: Luk 2:38

The sceptre flow appeared to he departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.

Wesley: Luk 2:40

In bodily strength and stature; and waxed strong in spirit - The powers of his human mind daily improved; filled with wisdom - By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him - That is, the peculiar favour of God rested upon him, even as man.

Wesley: Luk 2:43

St. Luke describes in order Jesus the fruit of the womb, Luk 1:42; an infant, Luk 2:12; a little child, Luk 2:40; a child here, and afterward a man. So our Lord passed through and sanctified every stage of human life. Old age only did not become him.

Wesley: Luk 2:44

As the men and women usually travelled in distinct companies.

Wesley: Luk 2:46

The first day was spent in their journey, the second, in their return to Jerusalem: and the third, in searching for him there: they found him in the temple - In an apartment of it: sitting in the midst of the doctors - Not one word is said of his disputing with them, but only of his asking and answering questions, which was a very usual thing in these assemblies, and indeed the very end of them. And if he was, with others, at the feet of these teachers (where learners generally sat) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their hearers and disciples.

Wesley: Luk 2:49

He does not blame them for losing, but for thinking it needful to seek him: and intimates, that he could not be lost, nor found any where, but doing the will of a higher parent.

Wesley: Luk 2:50

It is observable that Joseph is not mentioned after this time; whence it is probable, he did not live long after.

Wesley: Luk 2:52

As to his human nature, and in favour with God - In proportion to that increase. It plainly follows, that though a man were pure, even as Christ was pure, still he would have room to increase in holiness, and in consequence thereof to increase in the favour, as well as in the love of God.

JFB: Luk 2:22-24

Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all (Lev 12:2, Lev 12:4), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering (Lev 12:6-8; Lev 5:7-11). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (2Co 8:9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood (Exo 13:2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (Num. 3:11-38); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being "presented (or brought) unto the Lord," in token of His rightful claim to them and their service (Num 3:44-47; Num 18:15-16). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [LIGHTFOOT]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (1Pe 1:18-19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin."

JFB: Luk 2:25

Upright in his moral character.

JFB: Luk 2:25

Of a religious frame of spirit.

JFB: Luk 2:25

A beautiful title of the coming Messiah, here intended.

JFB: Luk 2:25

Supernaturally.

JFB: Luk 2:25

Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.

JFB: Luk 2:26

Implying, beyond all doubt, the personality of the Spirit.

JFB: Luk 2:26

"sweet antithesis!" [BENGEL]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.

JFB: Luk 2:27-28

The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord.

JFB: Luk 2:28

Immediately recognizing in the child, with unhesitating certainty, the promised Messiah, without needing Mary to inform him of what had happened to her. [OLSHAUSEN]. The remarkable act of taking the babe in his arms must not be overlooked. It was as if he said, "This is all my salvation and all my desire" (2Sa 23:5).

JFB: Luk 2:29

"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."

JFB: Luk 2:29

More clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.

JFB: Luk 2:30

Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" (Joh 1:14). In another view it was prior faith rewarded by present sight.

JFB: Luk 2:31-32

All the peoples, mankind at large.

JFB: Luk 2:31-32

Then in thick darkness.

JFB: Luk 2:31-32

Already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [OLSHAUSEN], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.

JFB: Luk 2:34-35

Appointed.

JFB: Luk 2:34-35

Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.

JFB: Luk 2:35

"Blessed as thou art among women, thou shalt have thine own deep share of the struggles and sufferings which this Babe is to occasion"--pointing not only to the continued obloquy and rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which she would have to pass through.

JFB: Luk 2:35

Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen.

JFB: Luk 2:36

Or, Hannah.

JFB: Luk 2:36

Another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand.

JFB: Luk 2:36

One of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (Rom 11:1; Heb 7:14); nor is it now entirely lost.

JFB: Luk 2:36

She had lived seven years with her husband (Luk 2:36), and been a widow eighty-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old.

JFB: Luk 2:37

Was found there at all stated hours of the day, and even during the night services of the temple watchmen (Psa 134:1-2), "serving God with fastings and prayer." (See 1Ti 5:5, suggested by this.)

JFB: Luk 2:38

"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).

JFB: Luk 2:38

The sense is, "to all them in Jerusalem that were looking for redemption"--saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [ALFORD].

JFB: Luk 2:39

Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt (Mat 2:13-23), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives.

JFB: Luk 2:40

His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See Luk 2:52.

JFB: Luk 2:42

"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals (Exo 23:14-17), devout women, when family duties permitted, went also, as did Hannah (1Sa 1:7), and, as we here see, the mother of Jesus.

JFB: Luk 2:42

At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" (Psa 26:8), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" (Psa 42:1; Psa 87:2; Psa 122:1-2). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" (Psa 48:2; Psa 50:2). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (Son 2:3-4).

JFB: Luk 2:43

If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene.

JFB: Luk 2:43

Accustomed to the discretion and obedience of the lad [OLSHAUSEN], they might be thrown off their guard.

JFB: Luk 2:44

On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.

JFB: Luk 2:45-46

Not the "sanctuary" (as in Luk 1:9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.

JFB: Luk 2:46

The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching--"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Luk 2:52). In fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all times" (Psa 119:20), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their answers; and if we may take the frivolous interrogatories with which they afterwards plied Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return were just the germs of those pregnant questions with which He astonished and silenced them in after years: "What think ye of Christ? Whose Son is He? If David call Him Lord, how is He then his Son?" "Which is the first and great commandment?" "Who is my neighbour?"

JFB: Luk 2:49

Literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"--where He dwells and is to be found--about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers . . . His left hand is under my head, and His right hand doth embrace me" (Son 1:4; Son 2:6). How is it that ye do not understand? (Mar 8:21).

JFB: Luk 2:50-51

Probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on Joh 14:4.) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" (Joh 2:12); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died" [ALFORD], having now served the double end of being the protector of our Lord's Virgin--mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents.

JFB: Luk 2:52

See on Luk 2:40.

JFB: Luk 2:52

Or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?"

Clarke: Luk 2:22

Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See Lev 12:2, Lev 12:6

The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text

The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor’ s gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.

Clarke: Luk 2:24

And to offer a sacrifice - Neither mother nor child was considered as in the Lord’ s covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed

Clarke: Luk 2:24

A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see Lev 12:8. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it

Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.

Clarke: Luk 2:25

And, behold, there was a man in Jerusalem - This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the Ab or president of the grand Sanhedrin

Clarke: Luk 2:25

The same man was just - He steadily regulated all his conduct by the law of his God: and devout - he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word ευλαβης, signifies also a person of good report - one well received among the people, or one cautious and circumspect in matters of religion; from ευ, well, and λαμβανω, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph

Several excellent MSS. read ευσεβης, pious or godly, from ευ, well, and σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth

Clarke: Luk 2:25

Waiting for the consolation of Israel - That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot

Clarke: Luk 2:25

The Holy Ghost was upon him - He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.

Clarke: Luk 2:26

It was revealed unto him - He was divinely informed, κεχρηματισμενον - he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit

Clarke: Luk 2:26

He should not see death - They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it

Clarke: Luk 2:26

The Lord’ s Christ - Rather, the Lord’ s anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on Luk 2:11.

Clarke: Luk 2:27

He came by the Spirit into the temple - Probably he had in view the prophecy of Malachi, Mal 3:1, The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God’ s Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel

Clarke: Luk 2:27

After the custom of the law - To present him to the Lord, and then redeem him by paying five shekels, Num 18:15, Num 18:16, and to offer those sacrifices appointed by the law. See Luk 2:24.

Clarke: Luk 2:28

Then took he him up in his arms - What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

Clarke: Luk 2:29

Lord, now lettest thou thy servant depart in peace - Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished

Clarke: Luk 2:29

According to thy word - It was promised to him, that he should not die till he had seen the Lord’ s anointed, Luk 2:26; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord’ s anointed.

Clarke: Luk 2:30

Thy salvation - That Savior which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe.

Clarke: Luk 2:31

Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isa 25:6, etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things,"etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.

Clarke: Luk 2:32

A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

Clarke: Luk 2:33

Joseph and his mother marvelled - For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses.

Clarke: Luk 2:34

This child is set for the fall - This seems an allusion to Isa 8:14, Isa 8:15 : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Rom 11:11, Rom 11:12, and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See Rom 11:26

Clarke: Luk 2:34

And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to Isa 11:10-12. There shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honor, under which they were to enjoy a glorious rest

Clarke: Luk 2:34

That the thoughts (or reasonings) of many hearts may be revealed - I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honor which comes from the world, and not that honor which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.

Clarke: Luk 2:35

Yea, a sword shall pierce through thy own soul also - Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: Joh 19:25.

Clarke: Luk 2:36

Anna, a prophetess - It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word προφητευω, 1Co 14:3 : He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, Luk 2:38

Clarke: Luk 2:36

The tribe of Asher - This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned 2Ch 30:1-11. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honorable thing indeed to have one’ s name written in the sacred records; but to be written in the book of life is of infinitely greater moment

Clarke: Luk 2:36

Seven years - She was a pure virgin when married, was favored with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame.

Clarke: Luk 2:37

Departed not from the temple - Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See Act 2:15; Act 3:1. It does not appear that women had any other functions to perform in that holy place

Clarke: Luk 2:37

With fastings - She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see Luk 18:12.

Clarke: Luk 2:38

Coming in that instant - Αυτῃ τῃ ὡρᾳ, at that very time - while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song

Clarke: Luk 2:38

Gave thanks likewise - She, as well as Simeon, returned God public thanks, for having sent this Savior to Israel

Clarke: Luk 2:38

Spake of him - Of the nature and design of his mission; and the glory that should take place in the land

Clarke: Luk 2:38

To all them that looked for redemption - As Daniel’ s seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσιν ; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on Luk 1:68 (note)

Clarke: Luk 2:38

In Jerusalem - It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman traveled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she traveled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

Clarke: Luk 2:39

They returned into Galilee - But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee. - Bp. Pearce. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod’ s bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, Luk 2:23.

Clarke: Luk 2:40

The child grew - As to his body - being in perfect health

Clarke: Luk 2:40

Waxed strong in spirit - His rational soul became strong and vigorous

Clarke: Luk 2:40

Filled with wisdom - The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God

Clarke: Luk 2:40

And the grace of God was upon him - The word χαρις, not only means grace in the common acceptation of the word, (some blessing granted by God’ s mercy to those who are sinners, or have no merit), but it means also favor or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, Luk 2:52. Even Christ himself, who knew no sin, grew in the favor of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favor, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections.

Clarke: Luk 2:41

His parents went - every year - This was their constant custom, because positively enjoined by the law, Exo 23:17. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exo 34:23. And our Lord, being now twelve years old, Luk 2:42, accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.

Clarke: Luk 2:43

Had fulfilled the days - Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See on Mat 26:2 (note).

Clarke: Luk 2:44

Supposing him to have been in the company - Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men’ s company, might suppose he was with his mother in the women’ s company; and Mary, not seeing him with her, might imagine he was with Joseph

Clarke: Luk 2:44

Went a day’ s journey - Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can

Clarke: Luk 2:44

And they sought him - Ανεζητουν, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence

Clarke: Luk 2:44

Kinsfolk and acquaintance - Those of the same family and neighborhood went up to Jerusalem together on such occasions

I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, etc., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went.

Clarke: Luk 2:45

Seeking him - Ζητουντες αυτον - or rather, seeking him diligently, αναζητουντες . This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days’ absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

Clarke: Luk 2:46

Sitting in the midst of the doctors - The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples

Clarke: Luk 2:46

Asking them questions - Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them

In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, "when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law."See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard.

Clarke: Luk 2:47

Answers: - The word αποκρισις here seems not to mean answers only, but what Jesus said by way of question to the doctors, Luk 2:46. So in Rev 7:13, one of the elders is said to have answered, saying - when he only asked a question. Bp. Pearce.

Clarke: Luk 2:48

Why hast thou thus dealt with us? - It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.

Clarke: Luk 2:49

How is it that ye sought me? - Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High

Clarke: Luk 2:49

My Father’ s business? - Εν τοις του πατρος μου, My Father’ s concerns. Some think that these words should be translated, In my Father’ s house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father’ s house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father’ s concerns . This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!

Clarke: Luk 2:51

Was subject unto them - Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father’ s business, is here also implied: see on Luk 2:41 (note). No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph’ s house. See the note on Mat 13:55.

Clarke: Luk 2:52

Jesus increased in wisdom - See on Luk 2:40 (note)

The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader’ s attention

I.    The birth of Christ is announced to the shepherds

1.    God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs

2.    God seems to take more delight in bestowing his favors on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Savior of the world

3.    In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal Word is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty; shepherds, his humility

4.    This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, Col 1:20, It pleased the Father, by him, to reconcile all things to himself

5.    However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them

6.    God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence

II.    The glory of the Lord shone round the shepherds

1.    When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels

2.    The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God

III.    The shepherds were filled with great fear

1.    This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear

2.    This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God

3.    The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God’ s vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them

IV.    Observe the angel’ s discourse to the shepherds

1.    The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Savior of the world

2.    The angel describes

1st, The person of whom he speaks, a Savior, Christ, the Lord; see before on Luk 2:11 (note). See

2dly, What he speaks of him; he is born unto you

3dly, He marks the time; this day

4thly, He describes the place; in the city of David

5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude’ s Essay, by Robinson, vol. i. p. 266, etc

Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy

I.    His faith

1.    He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God’ s Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God

2.    The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born

3.    The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good

II.    Simeon’ s song. By it he shows forth: -

1.    The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: "Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself."O, how sweet is death, after such an enjoyment and discovery of eternal life

2.    Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works

He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honor for this people, had they known how to profit by it

3.    He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets

III.    Simeon’ s prophecy

1.    He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation

2.    He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon - when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life

3.    He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed

The design of our blessed Lord in staying behind in the temple seems to have been twofold

1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: an

2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity

Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ

1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus

2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them

They, supposing him to be in the company, went a day’ s journey

3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing

4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him

They sought him among their kinsfolk and acquaintance, and found him not

5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently

They turned back to Jerusalem, earnestly seeking him

6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors

7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace.

Calvin: Luk 2:22

22.And after that the days were fulfilled On the fortieth day after the birth, (Lev 12:2,) the rite of purification was necessary to be performed. But Mary and Joseph come to Jerusalem for another reason, to present Christ to the Lord, because he was the first-born. Let us now speak first of the purification. Luke makes it apply both to Mary and to Christ: for the pronoun αὐτῶν, of them, can have no reference whatever to Joseph. But it ought not to appear strange, that Christ, who was to be, made a curse for us on the cross,” (Gal 3:13,) should, for our benefit, take upon him our uncleanness with respect to legal guilt, though he was “without blemish and without spot,” (1Pe 1:19.) It ought not, I say, to appear strange, if the fountain of purity, in order to wash away our stains, chose to be reckoned unclean. ¹⁹¹ It is a mistake to imagine that this law of purification was merely political, and that the woman was unclean in presence of her husband, not in presence of God. On the contrary, it placed before the eyes of the Jews both the corruption of their nature, and the remedy of divine grace.

This law is of itself abundantly sufficient to prove original sin, while it contains a striking proof of the grace of God; for there could not be a clearer demonstration of the curse pronounced on mankind than when the Lord declared, that the child comes from its mother unclean and polluted, and that the mother herself is consequently defiled by childbearing. Certainly, if man were not born a sinner, if he were not by nature a child of wrath, (Eph 2:3,) if some taint of sin did not dwell in him, he would have no need of purification. Hence it follows, that all are corrupted in Adam; for the mouth of the Lord charges all with pollution.

It is in perfect consistency with this, that the Jews are spoken of, in other passages, as “holy branches of a holy root,” (Rom 11:16 :) for this benefit did not properly belong to their own persons. They had been set apart, by the privilege of adoption, as an elect people; but the corruption, which they had by inheritance from Adam, was first in the order of time ¹⁹² We must, therefore, distinguish between the first nature, and that special kindness through a covenant, by which God delivers his own people from the curse which had been pronounced on all. And the design of legal purification was to inform the Jews, that the pollutions, which they brought with them into the world at their birth, are washed away by the grace of God.

Hence too we ought to learn, how dreadful is the contagion of sin, which defiles, in some measure, the lawful order of nature. I do own that child-bearing is not unclean, and that what would otherwise be lust changes its character, through the sacredness of the marriage relation. But still the fountain of sin is so deep and abundant, that its constant overflowings stain what would otherwise be pure.

Calvin: Luk 2:23

23.As it is written in the Law This was another exercise of piety which was discharged by Joseph and Mary. The Lord commanded, that all the males should be dedicated to him, in remembrance of their deliverance; because when the angel slew all the first-born of Egypt, (Exo 12:29,) he had spared the first-born of Israel.

“On the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast: mine shall they be:
I am the Lord” (Num 3:13.)

They were afterwards permitted to redeem their first-born at a certain price. Such was the ancient ceremony: and, as the Lord is the common Redeemer of all, ¹⁹³ he has a right to claim us as his own, from the least to the greatest. Nor is it without a good reason, that Luke so frequently repeats the statement, that Joseph and Mary did what was written in the law of the Lord For these words teach us, that we must not, at our own suggestion, attempt any thing in the worship of God, but must obediently follow what he requires in his Word.

Calvin: Luk 2:24

24.And that they might offer a sacrifice This sacrifice belonged to the ceremony of purification; lest any one should suppose that it was offered for the sake of redeeming the first-born. When the Evangelist mentions a pair of turtle-doves, or two young pigeons, he takes for granted that his readers will understand, that Joseph and Mary were in such deep poverty, as not to have it in their power to offer a lamb. For this exception is expressly mentioned:

“If she be not able to bring a lamb, then she shall
bring two turtles, or two young pigeons,” (Lev 12:8.)

Is it objected, that the Magi had very recently supplied them with a sufficiency of gold to make the purchase? I reply: We must not imagine that they had such abundance of gold as to raise them suddenly from poverty to wealth. We do not read, that their camels were laden with gold. It is more probable that it was some small present, which they had brought solely as a mark of respect. The law did not rigorously enjoin, that the poor should spend their substance on a sacrifice, but drew a line of distinction between them and the rich, as to the kind of sacrifices, and thus relieved them from burdensome expense. There would be no impropriety in saying, that Joseph and Mary gave as much as their circumstances allowed, though they reserved a little money to defray the expenses of their journey and of their household.

Calvin: Luk 2:25

25.And, lo, there was a man in Jerusalem The design of this narrative is to inform us that, though nearly the whole nation was profane and irreligious, and despised God, yet that a few worshippers of God remained, and that Christ was known to such persons from his earliest infancy. These were “the remnant” of whom Paul says, that they were preserved “according to the election of grace,” (Rom 11:5.) Within this small band lay the Church of God; though the priests and scribes, with as much pride as falsehood, claimed for themselves the title of the Church. The Evangelist mentions no more than two, who recognised Christ at Jerusalem, when he was brought into the temple. These were Simeon and Anna. We must speak first of Simeon.

As to his condition in life we are not informed: he may have been a person of humble rank and of no reputation. Luke bestows on him the commendation of being just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was upon him. Devotion and Righteousness related to the two tables of the law, and are the two parts of which an upright life consists. It was a proof of his being a devout man, that he waited for the consolation of Israel: for no true worship of God can exist without the hope of salvation, which depends on the faith of his promises, and particularly on the restoration promised through Christ. Now, since an expectation of this sort is commended in Simeon as an uncommon attainment, we may conclude, that there were few in that age, who actually cherished in their hearts the hope of redemption. All had on their lips the name of the Messiah, and of prosperity under the reign of David: but hardly any one was to be found, who patiently endured present afflictions, relying on the consolatory assurance, that the redemption of the Church was at hand. As the eminence of Simeon’s piety was manifested by its supporting his mind in the hope of the promised salvation, so those who wish to prove themselves the children of God, will breathe out unceasing prayers for the promised redemption. For we, “have need of patience” (Heb 10:36) till the last coming of Christ.

And the Holy Spirit was upon him The Evangelist does not speak of “the Spirit of adoptions” (Rom 8:15,) which is common to all the children of God, though not in an equal degree, but of the peculiar gift of prophecy. This appears more clearly from the next verse and the following one, in which it is said, that he received a revelation ¹⁹⁴ from the Holy Spirit, and that, by the guidance of the same Spirit, he came into the temple Though Simeon had no distinction of public office, he was adorned with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor can it be doubted, that this divine intimation, which he received in his individual and private capacity, was intended generally for the confirmation of all the godly. Jesus is called the Lord’s Christ, because he was anointed ¹⁹⁵ by the Father, and, at the same time that he received the Spirit, received also the title, of King and Priest. Simeon is said to have come into the temple by the Spirit; that is, by a secret movement and undoubted revelation, that he might meet Christ. ¹⁹⁶

Calvin: Luk 2:29

29.Thou now sendest thy servant away From this song it is sufficiently evident, that Simeon looked at the Son of God with different eyes from the eyes of flesh. For the outward beholding of Christ could have produced no feeling but contempt, or, at least, would never have imparted such satisfaction to the mind of the holy man, as to make him joyful and desirous to die, from having reached the summit of his wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean and poor dress, the glory of the Son of God. He says, that he would be sent away in peace; which means, that he would die with composure of mind, having obtained all that he desired.

But here a question arises. If he chose rather to depart from life, was it amidst distress of mind and murmuring, as is usually the case with those who die unwillingly, that Simeon was hurried away? I answer: we must attend to the circumstance which is added, according to thy word God had promised that Simeon would behold his Son. He had good reason for continuing in a state of suspense, and must have lived in some anxiety, till he obtained his expectation. This ought to be carefully observed; for there are many who falsely and improperly plead the example of Simeon, and boast that they would willingly die, if this or the other thing were previously granted to them; while they allow themselves to entertain rash wishes at their own pleasure, or to form vain expectations without the authority of the Word of God. If Simeon had said exactly, “Now I shall die with a composed and easy mind, because I have seen the Son of God,” this expression would have indicated the weakness of his faith; but, as he had the word, he might have refused to die until the coming of Christ.

Calvin: Luk 2:30

30.For my eyes have seen This mode of expression is very common in Scripture; but Simeon appears to denote expressly the bodily appearance of Christ, as if he had said, that he now has the Son of God present in the flesh, on whom the eyes of his mind had been previously fixed. By saving ¹⁹⁷ I understand the matter of salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that he approached death with cheerfulness and composure; how much more abundant materials of lasting peace are now furnished to us, who have the opportunity of beholding our salvation altogether completed in Christ? True, Christ no longer dwells on earth, nor do we carry him in our arms: but his divine majesty shines openly and brightly in the gospel, and there do “we all,” as Paul says, “behold as in a glass the glory of the Lord,” — not as formerly amidst the weakness of flesh, but in the glorious power of the Spirit, which he displayed in his miracles, in the sacrifice of his death, and in his resurrection. In a word, his absence from us in body is of such a nature, that we are permitted to behold him sitting at the right hand of the Father. If such a sight does not bring peace to our minds, and make us go cheerfully to death, we are highly ungrateful to God, and hold the honor, which he has bestowed upon us, in little estimation.

Calvin: Luk 2:31

31.Which thou hast prepared By these words Simeon intimates, that Christ had been divinely appointed, that all nations might enjoy his grace; and that he would shortly afterwards be placed in an elevated situation, and would draw upon him the eyes of all. Under this term he includes all the predictions which relate: to the spread of Christ’s kingdom. But if Simeon, when holding a little child in his arms, could stretch his mind to the utmost boundaries of the world, and acknowledge the power of Christ to be everywhere present, how much more magnificent ought our conceptions regarding him to be now that he has been set up as a, “standard to the people,” (Isa 49:22,) and has revealed himself to the whole world.

Calvin: Luk 2:32

32.A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Eph 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Eph 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but his first-born, (Jer 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.

A light for revelation ¹⁹⁸ means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Mal 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.

Calvin: Luk 2:33

33.And his father and mother were wondering Luke does not say, that they were astonished at it as a new thing, but that they contemplated with reverence, and embraced with becoming admiration, this prediction of the Spirit uttered by the lips of Simeon, so that they continued to make progress in the knowledge of Christ. We learn from this example that, when we have once come to possess a right faith, we ought to collect, on every hand, whatever may aid in giving to it additional strength. That man has made great proficiency in the word of God, who does not fail to admire whatever he reads or hears every day, that contributes to his unceasing progress in faith.

Calvin: Luk 2:34

34.And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” (Heb 7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία , — a blessing of this nature to all the godly.

“Blessed is he that cometh in the name of the Lord;
we have blessed you in the name of the Lords”
(Psa 118:26.)

Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” (Eph 6:11,) that they may be steadfast in believing on him.

It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage?

We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers, ²⁰⁰ as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world.

As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age,

“ The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” (Isa 8:14.)

From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and “ broken in pieces,” (Isa 8:9.)

Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, (2Co 2:15,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation which God has offered to them, perish twice. Ruin implies the double punishment which awaits all unbelievers, after that they have knowingly and wilfully opposed the Son of God.

And for the resurrection This consolation is presented as a contrast with the former clause, to make it less painful to our feelings: for, if nothing else were added, it would be melancholy to hear, that Christ is “ a stone of stumbling,” which will break and crush, by its hardness, a great part of men. Scripture therefore reminds us of his office, which is entirely different: for the salvation of men, which is founded on it, is secure; as Isaiah also says, “ Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary,” or fortress of defense, (Isa 8:13.) And Peter speaks more clearly:

“ To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner,” (1Pe 2:4; Isa 28:16.)

That we may not be terrified by the designation bestowed on Christ, “a stone of stumbling,” let it be instantly recollected, on the other hand, that he is likewise called the “corner-stone,” on which rests the salvation of all the godly. ²⁰¹

Let it be also taken into account, that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice, that Christ is not only called the support, but the resurrection of the godly: for the condition of men is not one in which it is safe for them to remain. They must rise from death, before they begin to live.

Calvin: Luk 2:35

35.But also a sword shall pierce thy own soul This warning must have contributed greatly to fortify the mind of the holy virgin, and to prevent her from being overwhelmed with grief, when she came to those distressing struggles, which she had to undergo. Though her faith was agitated and tormented by various temptations, yet her sorest battle was with the cross: for Christ might appear to be utterly destroyed. She was not overwhelmed with grief; but it would have required a heart of stone not to be deeply wounded: for the patience of the saints differs widely from stupidity.

That the thoughts of many hearts may be revealed There are some who connect this clause with a part of the former verse, that Christ is set for the ruin and for the resurrection of many in Israel; and who include in a parenthesis what we have just now explained about the sword: but it is better, I think, to refer it to the whole passage. The particle that, ὅπως ἄν, in this passage, does not strictly denote a cause, but merely a consequence. When the light of the Gospel arises, and persecutions immediately spring up, there is, at the same time, a disclosure of affections of the heart, which had been hitherto concealed: for the lurking-places of human dissimulation are so deep, that they easily remain hidden till Christ comes. ²⁰² But Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is properly ascribed the office of laying open the secrets of the heart. But when the cross is added to doctrine it tries the hearts more to the quick. For those who have embraced Christ by outward profession, often shrink from bearing the cross, and, when they see the Church exposed to numerous calamities, easily desert their post.

Calvin: Luk 2:36

36.And there was Anna, a prophetess Luke mentions not more than two persons who received Christ; and this is intended to teach us, that whatever belongs to God, however small it may be, ought to be preferred by us to the whole world. The scribes and priests, no doubt, were then surrounded by great splendor; but, as the Spirit of God, whose presence was not at all enjoyed by those rulers, ²⁰³ dwelt in Simeon and Anna, those two persons are entitled to greater reverence than an immense multitude of those whose pride is swelled by nothing but empty titles. For this reason, the historian mentions Anna’s age, gives her the designation of prophetess, and, thirdly, bears a remarkable testimony to her piety, and to the holiness and chastity of her life. These are the qualities that justly give to men weight and estimation. And certainly none are led astray by the dazzling and empty magnificence of outward show, but those who are drawn, by the vanity of their own minds, to take pleasure in being deceived.

She had lived with her husband seven years from her virginity This is intended to inform us, that she was a widow in the very prime of life. She had married young, and shortly afterwards lost her husband; and the circumstance of her not entering into a second marriage while she was in the rigor of her bodily frame, ²⁰⁴ is mentioned with the view of heightening the commendation of her chastity. What follows, that she was a widow of about eighty-four years, may be explained in two ways. Either that time had passed in her unmarried state, ²⁰⁵ or it was the whole period of her life. If you reckon the eighty-four years as the time of her widowhood, it will follow that she was more than a hundred years old: but I leave that matter doubtful. The Spirit of prophecy still shone in a very few, who served as tokens to attest the doctrine of the Law and the Jewish religion, till the coming of Christ. In a state of society so dissolute, the elect of God needed such aids to prevent them from being carried away.

Calvin: Luk 2:37

37.She departed not from the temple This is a hyperbolical expression; but the meaning is plain, that Anna was almost constantly in the temple. Luke adds, that she worshipped God with fastings and prayers day and night Hence we infer, that she did not visit the temple for the mere purpose of performing the outward service, but that she added to it the other exercises of piety. It deserves our attention, that the same rule is not enjoined on all, and that all ought not to be led indiscriminately to copy those performances, which are here commended in a widow. Each person ought to make a judicious inquiry, what belongs to his own calling. Silly ambition has filled the world with apes, from superstitious persons seizing, with more “zeal” than “knowledges” (Rom 10:2,) every thing that they hear praised in the saints: as if the distinction of rank did not render a selection of employments necessary, that each person may answer to his own calling. What is here related of Anna, Paul applies in a particular manner to widows, (1Ti 5:5;) so that married people act a foolish part, if they regulate their life by an unsuitable model.

But there still remains another doubt. Luke appears to make fastings a part of divine worship But we must observe, that of the acts which relate to worship, some are simply required, and, as we are accustomed to say, are in themselves necessary; while others are accessory, and have no other design than to aid the former class. Prayers belong strictly to the worship of God. Fasting is a subordinate aid, which is pleasing to God no farther than as it aids the earnestness and fervency of prayer. We must hold by this rule, that the duties of men are to be judged according as they are directed to a proper and lawful end. We must hold, also, by this distinction, that prayers are a direct worship of God; while fastings are a part of worship only on account of their consequences. Nor is there any reason to doubt, that the holy woman employed fastings as an excitement to bewail those calamities of the Church which then existed.

Calvin: Luk 2:38

38.Made acknowledgment also to God ²⁰⁶ The holy melody, which proceeded from the lips of Simeon and Anna, is praised by Luke, in order that believers may exhort each other to sing with one mouth the praises of God, and may give mutual replies. When he says, that Anna spake of him to all who looked for redemption in Jerusalem, he again points out the small number of the godly. For the substance of faith lay in this expectation; and it is evident, that there were few who actually cherished it in their minds.

Calvin: Luk 2:39

39.They returned to Galilee The departure to Egypt, I readily acknowledge, came between those events; and the fact mentioned by Luke, that they dwelt in their own city Nazareth, is later, in point of time, than the flight into Egypt, which Matthew relates, (Mat 2:14.) But if there was no impropriety in one Evangelist leaving out what is related by another, there was nothing to prevent Luke from overleaping the period which he did not intend to mention, and passing at once to the following history. I am very far from agreeing with those who imagine that Joseph and Mary, after having finished the sacrifice of purification, returned to Bethlehem, to live there. Those persons are foolish enough to believe, that Joseph had a settled abode in a place where he was so little known, that he was unable to find a temporary lodging. Nor is it without a good reason that Luke says, with respect both to Joseph and Mary, that Nazareth was their own city We infer from it, that he never was an inhabitant of Bethlehem, though it was the place of his extraction. ²⁰⁷ As to the order of time, I shall presently give a more full explanation.

Calvin: Luk 2:40

40.And the child grew From the infancy of Christ Matthew passes immediately to his manifestation. ²³⁰ Luke relates here a single fact, which well deserved to be recorded. In the midst of his boyhood, Christ gave a specimen of his future office, or at least indicated, by a single attempt, what he would afterwards be. The child grew, and was invigorated in spirit These words show, that the endowments of his mind grew with his age. ²³¹ Hence we infer, that this progress, or advancement, relates to his human nature: for the Divine nature could receive no increase.

But a question arises. From the time that he was conceived in his mother’s womb, did he not abound in all fullness of spiritual gifts? for it appears absurd to say, that the Son of God wanted any thing that was necessary to perfection. The reply is easy. If it takes nothing from his glory, that he was altogether, “emptied,” ( ἑαυτὸν ἐκένωσε , Phi 2:6,) neither does it degrade him, that he chose not only to grow in body, but to make progress in mind. And certainly when the Apostle declares, that, “in all things he was made like unto his brethren,”(Heb 2:17,) and “was in all points tempted like as we are, sin excepted,” (Heb 4:15,) he no doubt includes, that his soul was subject to ignorance. There is only this difference between us and him, that the weaknesses which press upon us, by a necessity which we cannot avoid, were undertaken by him voluntarily, and of his own accord. Christ received, in his human nature, according to his age and capacity, an increase of the free gifts of the Spirit, ²³² that “out of his fullness” (Joh 1:16) he may pour them out upon us; for we draw grace out of his grace.

Some excessively timid persons restrict what is here said to outward appearance, and make the meaning to be, that Christ appeared to make progress, though, in point of fact, no addition was made to his knowledge. But the words have a quite different meaning, and this mistaken opinion is still more fully refuted by what Luke shortly afterwards adds, that he grew in age and wisdom with God and man, (Luk 2:52.) We are not at liberty to suppose, that knowledge lay concealed in Christ, and made its appearance in him in progress of time. There is no doubt whatever, that it was the design of God to express in plain terms, how truly and completely Christ, in taking upon him our flesh, did all that was necessary to effect his brotherly union with men. ²³³

And yet we do not in this way suppose a double Christ: ²³⁴ for, though God and man are united in one person, it does not follow, that the human nature received what was peculiar to the Divine nature: but, so far as was necessary for our salvation, the Son of God kept his divine power concealed. What Irenaeus says, that his Divine nature was quiescent when he suffered, ²³⁵ I understand to refer, not only to bodily death, but to that amazing distress and agony of soul, which drew from him the complaint, “ My God, my God, why hast thou forsaken me?” (Mat 27:46.) In a word, if we do not choose to deny, that Christ was made a real man, we ought not to be ashamed to acknowledge, that he voluntarily took upon him everything that is inseparable from human nature.

It is a foolish objection, that ignorance does not apply to Christ, because it is the punishment of sin: for the same thing might be said of death. Scripture declares, on the contrary, that he performed the office of Mediator: for all the punishment which we deserved was transferred from us to him. ²³⁶ Besides, it is a foolish mistake to say, that ignorance is the punishment of sin. For we must not suppose that Adam, while he remained in innocence, knew all things. Angels also are, to some extent, ignorant, and yet they do not endure the punishment of sin.

A more refined argument is employed by some, that there was no ignorance in Christ, because ignorance is sin. But those persons assume a principle which is altogether false and groundless: otherwise, the angels must either be equal to God, or they must be sinful. ²³⁷ There is no doubt a sinful blindness of the human mind, which is justly reckoned a part of original sin: but here we ascribe to Christ no other ignorance than what may fall upon a man who is pure from every taint of sin.

He was invigorated in spirit, and was full of wisdom Luke thus declares, that whatever wisdom exists among men, and receives daily accessions, flows from that single fountain, from the Spirit of God. The following phrase is more general, and the grace of God was upon him: for it includes all the excellence of every description that shone brightly in Christ.

Calvin: Luk 2:41

41.And his parents went every year to Jerusalem It is mentioned in commendation of the piety of Mary and Joseph, that they gave diligent attendance to the outward worship of God. It was not of their own accord, but by a divine command, that they undertook this annual journey. The law enjoins the, males “only to, appear before the Lord,” (Exo 23:17.) This arrangement does not entirely exclude females, but spares them by an exercise of kindness. This mark distinguishes the true religion from vain and wicked superstitions. The former confines itself within the limits of obedience to God, and of compliance with the enactments of his law. The latter wander, at their own pleasure, beyond the limits of God’s word, without any fixed rule. The worship of the temple was, no doubt, infected with many corruptions, the priesthood was sold for money, and doctrine was involved in many errors. Yet, as legal ceremonies were still in force, and the outward rite of sacrifice was observed as it is laid down in the law, believers were bound to perform such exercises in testimony of their faith. The name father is here given to Joseph, not with strict accuracy, but according to the opinion generally entertained respecting him.

Calvin: Luk 2:44

44.And thinking that he was in the company Many passages of Scripture show plainly, that those who came from a distance, at the festivals, to worship in the temple, were accustomed to travel in companies. There is no reason, therefore, to wonder that, on the first day, Joseph and Mary were less anxious about the child; and their subsequent conduct shows that this was not owing to indolence or carelessness.

Calvin: Luk 2:46

46.Sitting in the midst of the doctors Rays of divine brightness must have evidently shone in this child: otherwise those haughty men would not have permitted him to sit along with them. Though it is probable that he occupied a lower seat, and not the rank of the doctors, yet such disdainful men would not have condescended to give him an audience in a public assembly, if some divine power had not constrained them. This was a sort of prelude to his public calling, the full time of which had not yet arrived. In this way, however, he intended to give nothing more than a taste, which would immediately have faded from the recollection of men, had not Mary kept it for us laid up in her heart, (Luk 2:19,) to bring it out afterwards, along with other treasures, for the use of all the godly.

Calvin: Luk 2:47

47.And all who heard him Two things here claim our attention. All who heard him were astonished: for they reckoned it a miracle, that a child should frame his questions with such correctness and propriety. Again, they heard Christ, and thus acted the part rather of scholars than of teachers. He had not yet been called by the Father, to avow himself a public teacher of the Church, and therefore satisfied himself with putting modest questions to the doctors. Yet there is no room to doubt that, in this first attempt, he already began to tax their perverse way of teaching: for what Luke afterwards says about answers, I consider as denoting, agreeably to the Hebrew idiom, any kind of discourse.

Calvin: Luk 2:48

48.And his mother said to him Those who think that the holy virgin spake in this manner, for the purpose of showing her authority, are, in my opinion, mistaken. It is even possible, that it was not till they were apart, and the witnesses had withdrawn, that she began to expostulate with her son, after they had left the assembly. However that may be, this complaint was not the result of ambition, but was the expression of grief, which had lasted three days. ²³⁸ Yet the manner of her complaint, as if she had received an injury, shows how ready we are by nature to defend our own rights, even without paying regard to God. The holy virgin would a thousand times ²³⁹ rather have died, than deliberately preferred herself to God: but, in the indulgence of a mother’s grief, she falls into it through inadvertency. And undoubtedly this example warns us, how jealous we ought to be of all the affections of the flesh, and what care we ought to exercise, lest, by being too tenacious of our rights, and following our own desires, we defraud God of his honor.

Calvin: Luk 2:49

49.Did ye not know? Our Lord justly blames his mother, though he does it in a gentle and indirect manner. The amount of what he says is, that the duty which he owes to God his Father, ought to be immeasurably preferred to all human duties; and that, consequently, earthly parents do wrong in taking it amiss, that they have been neglected in comparison of God. And hence we may infer the general doctrine, that whatever we owe to men must yield to the first table of the law, that God’s authority over us may remain untouched. ²⁴⁰ Thus we ought to obey kings, and parents, and masters, ²⁴¹ but only in subjection to God: that is, we must not, for the sake of men, lessen or take away any thing from God. And, indeed, a regard to the superior claims of God does not imply a violation of the duties which we owe to men.

In those things which belong to my Father This expression intimates, that there is something about him greater than man. It points out also the chief design of his being sent into the world, which was, that he might discharge the office enjoined upon him by his heavenly Father. But is it not astonishing, that Joseph and Mary did not understand this answer, who had been instructed by many proofs, that Jesus is the Son of God? I reply: Though they were not wholly unacquainted with Christ’s heavenly origin, yet they did not comprehend, in every respect, how he was intent on executing his heavenly Father’s commands: for his calling had not yet been expressly revealed to them. Mary kept in her heart those things which she did not fully understand. Let us learn from this, to receive with reverence, and to lay up in our minds, (like the seed, which is allowed to remain for some time under grounds) those mysteries of God which exceed our capacity.

Calvin: Luk 2:51

51.And he was subject to them It was for our salvation that Christ took upon him this low estate, — that the Lord and head of angels voluntarily became subject to mortal creatures. Such was the purpose of God, that Christ should remain, for some time, under a shadow, beating the name of Joseph. Though this subjection, on the part of Christ, arose from no necessity which he could not have avoided, yet, as he had taken upon him human nature on the condition of being subject to parents, and had assumed the character both of a man and of a servant, — with respect to the office of Redeemer, this was his lawful condition. The more cheerfully, on this account, ought every one to bear the yoke which the Lord has been pleased to lay upon him. ²⁴²

Defender: Luk 2:24

See Lev 12:8. Joseph, despite his royal lineage, was only a young carpenter, too poor to bring a lamb for his offering."

Defender: Luk 2:30

The aged Simeon saw through the Holy Spirit that the infant in his arms would bring salvation both to Jews and Gentiles (Luk 2:32). In the Bible's first mention of "salvation," father Jacob said he had been waiting for it (Gen 49:18). Now Simeon, the namesake of his second son, had actually seen it in the Spirit in the person of little Jesus."

Defender: Luk 2:34

There are four "signs" associated with the birth of Christ: (1) the sign of the virgin birth (Isa 7:14); (2) the sign of the guiding star (Mat 2:2); (3) the sign of the swaddling clothes (Luk 2:12); and (4) the sign of the stumbling stone (Luk 2:34). The opposition which would mark the entire life of Christ would begin with His birth, as Herod would seek, unsuccessfully, to slay Him. Many would fall over this "rock of offense" in Israel (1Pe 2:8), but many would rise again."

Defender: Luk 2:35

Mary, the mother of Jesus, would indeed feel the terrible sword of the evil one as her divine Son was impaled on the cross (see note on Joh 19:25-27)."

Defender: Luk 2:40

As a little child, Jesus already was "strong in [the] Spirit" and "filled with wisdom." Though not specifically stated, this surely implies that He, like John the Baptist (Luk 1:15), was filled with the Holy Spirit from His mother's womb."

Defender: Luk 2:49

As a boy, Jesus had already become a deep student of the Scriptures, more than able to hold His own with the learned "doctors" (Rabbis). His parents, knowing His interests as well as His divine mission, should have known where He would be - hence His gentle question. The reference to "His Father's business" indicates that, even in His humanity, at the key age of twelve years, He already had begun to realize His identity and purpose."

Defender: Luk 2:52

Jesus is God (Joh 1:1) and God is omniscient, so how could He "increase in wisdom?" This question points up the mystery of His divine/human nature. He was fully God, yet fully man (apart from sin), and this mystery is simply beyond human comprehension. We are told that Christ "emptied Himself" (the essence of the Greek term translated "made Himself of no reputation" in Phi 2:6), thereby implying a voluntary setting aside of His "omni" attributes in order to take "the form of a servant." In the records of His life and teachings, there is abundant evidence of His deity, including His own claims (Joh 8:12; Joh 11:26). At the same time, there is abundant evidence of His true humanity, including the fact that He "increased in wisdom" as He also grew in stature. Every act and teaching must be carefully studied in context to sort this out in each instance."

TSK: Luk 2:22

Lev 12:2-6

TSK: Luk 2:23

Every : Exo 13:2, Exo 13:12-15, Exo 22:29, Exo 34:19; Num 3:13, Num 8:16, Num 8:17, Num 18:15

TSK: Luk 2:24

A pair : Lev 12:2, Lev 12:6-8; 2Co 8:9

TSK: Luk 2:25

just : Luk 1:6; Gen 6:9; Job 1:1, Job 1:8; Dan 6:22, Dan 6:23; Mic 6:8; Act 10:2, Act 10:22, Act 24:16; Tit 2:11-14

waiting : Luk 2:38; Isa 25:9, Isa 40:1; Mar 15:43

Holy Ghost : Luk 1:41, Luk 1:67; Num 11:25, Num 11:29; 2Pe 1:21

TSK: Luk 2:26

it : Psa 25:14; Amo 3:7

see death : Ιδειν τον θανατον , to see death, is a Hebraism for to die, exactly corresponding to יראה מות . Psa 89:49; Luk 9:27; Psa 89:48; Joh 8:51; Heb 11:5

the Lord’ s : Psa 2:2, Psa 2:6; Isa 61:1; Dan 9:24-26; Joh 1:41, Joh 4:29, Joh 20:31; Act 2:36, Act 9:20; Act 10:38, Act 17:3; Heb 1:8, Heb 1:9

TSK: Luk 2:27

by : Luk 4:1; Mat 4:1; Act 8:29, Act 10:19, Act 11:12, Act 16:7; Rev 1:10, Rev 17:3

the parents : Luk 2:41, Luk 2:48, Luk 2:51

to : Luk 2:22

TSK: Luk 2:28

took : Mar 9:36, Mar 10:16

and : Luk 2:13, Luk 2:14, Luk 2:20; Luk 1:46, Luk 1:64, Luk 1:68; Psa 32:11, Psa 33:1, Psa 105:1-3, Psa 135:19, Psa 135:20

TSK: Luk 2:29

now : Gen 15:15, Gen 46:30; Psa 37:37; Isa 57:1, Isa 57:2; Phi 1:23; Rev 14:13

according : Luk 2:26

TSK: Luk 2:30

Luk 2:10,Luk 2:11, Luk 3:6; Gen 49:18; 2Sa 23:1-5; Isa 49:6; Act 4:10-12

TSK: Luk 2:31

Psa 96:1-3, Psa 96:10-13, Psa 97:6-8, Psa 98:2, Psa 98:3; Isa 42:1-4, Isa 42:10-12, Isa 45:21-25; Isa 62:1, Isa 62:2

TSK: Luk 2:32

light : Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3, Isa 60:19; Mat 4:16; Act 13:47, Act 13:48, Act 28:28; Rom 15:8, Rom 15:9

and : Psa 85:9; Isa 4:2, Isa 45:25, Isa 60:19; Jer 2:11; Zec 2:5; 1Co 1:31; Rev 21:23

TSK: Luk 2:33

Luk 2:48, Luk 1:65, Luk 1:66; Isa 8:18

TSK: Luk 2:34

blessed : Gen 14:19, Gen 47:7; Exo 39:43; Lev 9:22, Lev 9:23; Heb 7:1, Heb 7:7

set : Isa 8:14, Isa 8:15; Hos 14:9; Mat 21:44; Joh 3:20, Joh 9:29; Rom 9:32; 1Co 1:23; 2Co 2:15; 1Pe 2:7

and rising : Act 2:36-41, Act 3:15-19, Act 6:7, 9:1-20

for a : Psa 22:6-8, Psa 69:9-12; Isa 8:18; Mat 11:19, Mat 26:65-67, Mat 27:40-45, Mat 27:63; Joh 5:18, Joh 8:48-52, Joh 9:24-28; Act 4:26, Act 13:45, Act 17:6, Act 24:5, Act 28:22; 1Co 1:23; Heb 12:1-3; 1Pe 4:14

TSK: Luk 2:35

a sword : Psa 42:10; Joh 19:25

that : Luk 16:14, Luk 16:15; Deu 8:2; Jdg 5:15, Jdg 5:16; Mat 12:24-35; Joh 8:42-47, Joh 15:22-24; Act 8:21-23; 1Co 11:19; 1Jo 2:19

TSK: Luk 2:36

a prophetess : Exo 15:20; Jdg 4:4; 2Ki 22:14; Act 2:18, Act 21:9; 1Co 12:1

Aser : Gen 30:13, Asher, Rev 7:6

she : Job 5:26; Psa 92:14

TSK: Luk 2:37

which : Exo 38:8; 1Sa 2:2; Psa 23:6, Psa 27:4, Psa 84:4, Psa 84:10, Psa 92:13, Psa 135:1, Psa 135:2; Rev 3:12

but : Psa 22:2; Act 26:7; 1Ti 5:5; Rev 7:15

TSK: Luk 2:38

coming : Luk 2:27

gave : Luk 2:28-32, Luk 1:46-56, Luk 1:64-66; 2Co 9:15; Eph 1:3

looked : Luk 2:25, Luk 23:51, Luk 24:21; Mar 15:43

Jerusalem : or, Israel

TSK: Luk 2:39

performed : Luk 2:21-24, Luk 1:6; Deu 12:32; Mat 3:15; Gal 4:4, Gal 4:5

they returned : Luk 2:4; Mat 2:22, Mat 2:23

Nazareth : Nazareth, now Nassara, was a small town of Zebulun, in Lower Galilee, according to Eusebius, fifteen miles east of Legio, near mount Tabor, and, according to D’ Arvieux, about eight leagues, or according to Maundrell, seven hours, or about twenty miles se of Acre. It is one of the principal towns of the pashalic of Acre, containing a population of about 3,000 souls, of whom 500 are Turks, the remainder being Christians. It is delightfully situated on elevated ground, in a valley, encompassed by mountains.

TSK: Luk 2:40

the child : Luk 2:52; Jdg 13:24; 1Sa 2:18, 1Sa 2:26, 1Sa 3:19; Psa 22:9; Isa 53:1, Isa 53:2

strong : Luk 1:80; Eph 6:10; 2Ti 2:1

filled : Luk 2:47, Luk 2:52; Isa 11:1-5; Col 2:2, Col 2:3

the grace : Psa 45:2; Joh 1:14; Act 4:33

TSK: Luk 2:41

am 4012, ad 8

went : Exo 23:14-17, Exo 34:23; Deu 12:5-7, Deu 12:11, Deu 12:18, Deu 16:1-8, Deu 16:16; 1Sa 1:3, 1Sa 1:21

the : Exo 12:14; Lev 23:5; Num 28:16; Joh 2:13, Joh 6:4, Joh 11:55, Joh 13:1

TSK: Luk 2:43

2Ch 30:21-23, 2Ch 25:17

TSK: Luk 2:44

in : Psa 42:4, Psa 122:1-4; Isa 2:3

TSK: Luk 2:46

after : Luk 2:44, Luk 2:45; 1Ki 12:5, 1Ki 12:12; Mat 12:40, Mat 16:21, Mat 27:63, Mat 27:64

the doctors : Luk 5:17; Act 5:34

both : Isa 49:1, Isa 49:2, Isa 50:4

TSK: Luk 2:47

Luk 4:22, Luk 4:32; Psa 119:99; Mat 7:28; Mar 1:22; Joh 7:15, Joh 7:46

TSK: Luk 2:49

my : Luk 2:48; Psa 40:8; Mal 3:1; Mat 21:12; Joh 2:16, Joh 2:17, Joh 4:34, Joh 5:17, Joh 6:38, Joh 8:29; Joh 9:4

TSK: Luk 2:50

Luk 9:45, Luk 18:34

TSK: Luk 2:51

came : Luk 2:39

and was : Mat 3:15; Mar 6:3; Eph 5:21, Eph 6:1, Eph 6:2; 1Pe 2:21

kept : Luk 2:19; Gen 37:11; Dan 7:28

TSK: Luk 2:52

Jesus : Luk 2:40, Luk 1:80; 1Sa 2:26

stature : or, age

and in : Pro 3:3, Pro 3:4; Act 7:9, Act 7:10; Rom 14:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 2:22

Days of her purification - Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure - that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Lev 12:3-4.

To Jerusalem - The place where the temple was, and where the ordinances of religion were celebrated.

To present him to the Lord - Every first-born male child among the Jews was regarded as "holy"to the Lord, Exo 13:2. By their being ""holy unto the Lord"was meant that unto them belonged the office of "priests."It was theirs to be set apart to the service of God - to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the "father,"and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward, God chose "the tribe of Levi in the place"of the eldest sons, to serve him in the sanctuary, Num 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.

Barnes: Luk 2:23

As it is written ... - Exo 13:2.

Barnes: Luk 2:24

And to offer a sacrifice ... - Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. If not able to bring a "lamb,"then they were permitted to bring two turtle-doves or two young pigeons, Lev 12:6, Lev 12:8.

Turtle-doves - Doves distinguished for having a plaintive and tender voice. By Mary’ s making this offering she showed her poverty; and our Saviour, by coming in a state of poverty, has shown that it is not dishonorable to be poor. No station is dishonorable where "God"places us. He knows what is best for us, and he often makes a state of poverty an occasion of the highest blessings. If "with"poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Golconda or the gold of Mexico. If it be asked why, since the Saviour was pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice: why was it necessary that he should be circumcised, since he had no sin, it may be answered:

1.    That it was proper to fulfil all righteousness, and to show obedience to the law, Mat 3:15.

2.    It was necessary for the future usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah.

Both he and Mary, therefore, yielded obedience to the laws of the land, and thus set us an example that we should walk in their steps. Compare the notes at Mat 3:15.

Barnes: Luk 2:25

Whose name was Simeon - Some have supposed that this Simeon was a son of the famous "Hillel,"a distinguished teacher in Jerusalem, and president of the Sanhedrin; but nothing is certainly known of him but what is here related. He was an aged man, of distinguished piety and reputation, and was anxiously expecting the coming of the Messiah. Such an "old age"is especially honorable. No spectacle is more sublime than an old man of piety and high character looking for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of his Redeemer.

Just - Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man.

Devout - This word means "a religious man,"or a "pious"man. The original expresses the idea of "good reputation, well received,"or of high standing among the people.

Waiting for the consolation of Israel - That is, waiting for the "Messiah,"who is called "the consolation of Israel"because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by "the consolation of Israel"- that is, by the Messiah about to come. See Lightfoot on this place.

The Holy Ghost ... - He was a holy man, and was "divinely inspired"respecting the Messiah about to appear.

Barnes: Luk 2:26

And it was revealed unto him - In what way this was done we are not informed. Sometimes a revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Spirit.

Not see death - Should not die. To "see"death and to "taste"of death, was a common way among the Hebrews of expressing death itself. Compare Psa 89:48.

The Lord’ s Christ - Rather "the Lord’ s Anointed."The word "Christ"means "anointed,"and it would have been better to use that word here. To an aged man who had been long waiting for the Messiah, how grateful must have been this revelation - this solemn assurance that the Messiah was near! But this revelation is now given to every man, that he need not taste of death until, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world, and he is not willing that any should die forever. To us also it will be as great a privilege in our dying hours to have seen Christ by faith as it was to Simeon. It will be the only thing that can support us then - the only thing that will enable us to depart in peace.

Barnes: Luk 2:27

By the Spirit - By the direction of the Spirit.

Into the temple - Into that part of the temple where the public worship was chiefly performed - into the court of the women. See the notes at Mat 21:12.

The custom of the law - That is, to make an offering for purification, and to present him to God.

Barnes: Luk 2:28

Blessed God - Thanked or praised God.

Barnes: Luk 2:29

Now lettest - Now thou "dost"let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live.

Depart - Die.

According to thy word - Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word, keeps all his promises, and never disappoints those who trust in him.

Barnes: Luk 2:30

Thy salvation - Him who is to procure salvation for his people; or, the Saviour.

Barnes: Luk 2:31

Before the face of all people - Whom thou hast provided for all people, or whom thou dost design to "reveal"to all people.

Barnes: Luk 2:32

A light to lighten the Gentiles - This is in accordance with the prophecies in the Old Testament, Isa. 49; Isa 9:6-7; Psa 98:3; Mal 4:2. The Gentiles are represented as sitting in darkness that is, in ignorance and sin. Christ is a "light"to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3.

And the glory ... - The first offer of salvation was made to the Jews, Joh 4:22; Luk 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence, he was their glory, their honor, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for:

1.    We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption.

2.    It is he only that now.

"Can make our dying bed.

Feel soft as downy pillows are,

While on his breast we lean our head,

And breathe our life out sweetly there."

Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But,

3.    In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, "loving"the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, 2Pe 3:11-12. But,

4.    Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and "their"death will be happy only as they depend on the Lord Jesus, and are prepared to meet him.

Barnes: Luk 2:34

Simeon blessed them - Joseph and Mary. On them he sought the blessing of God.

Is set - Is appointed or constituted for that, or such will be the effect of his coming.

The fall - The word "fall"here denotes "misery, suffering, disappointment,"or "ruin."There is a plain reference to the passage where it is said that he should be "a stone of stumbling and a rock of offence,"Isa 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, "fell"into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Rom 9:32-33; 1Pe 2:8; 1Co 1:23-24.

And rising again - The word "again"is not expressed in the Greek. It seems to be supposed, in our translation, that the "same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many "others"would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace - would "rise"from their sins and sorrows here, and finally ascend to eternal life.

And for a sign ... - The word "sign"here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common "mark"or "sign"for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Compare Isa 8:18, and Act 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also "by"him are renewed, justified, and raised up to life and peace.

Barnes: Luk 2:35

Yea, a sword ... - The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained.

That the thoughts ... - This is connected with the preceding verse: "He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest - that is, that they "might show"how much they hated holiness. Nothing so "brings out"the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the scriptures and the prophecies. So true it that "none can say that Jesus is Lord but by the Holy Ghost,"1Co 12:3.

Barnes: Luk 2:36

Of the tribe of Aser - The tribe of Aser, or Asher, dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known. It might be because she had been the wife of a prophet, or because she was employed in celebrating the praises of God (compare 1Ch 25:1-2, 1Ch 25:4; 1Sa 10:5), or because she herself had foretold future events, being inspired.

Barnes: Luk 2:37

And she was a widow of about fourscore and four years - That is, she was about 84 years of age. It does not mean that she had been a widow for that long time.

Fastings and prayers - Constant religious service. pending her time in prayer, and in all the ordinances of religion.

Night and day - Continually - that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was "constant"and "regular"in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates.

Barnes: Luk 2:39

They returned into Galilee - Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion Act 9:26; yet we learn in another place that this was after an interval of three years, Gal 1:17-18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.

Barnes: Luk 2:40

Strong in spirit - In mind, intellect, understanding. Jesus had a human soul, and that soul was subject to all the proper laws of a human spirit. It therefore increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God to say that his soul expanded, than to say that his body grew.

Filled with wisdom - Eminent for wisdom when a child - that is, exhibiting an extraordinary understanding, and "wise"to flee from everything sinful and evil.

And the grace of God ... - The word "grace"in the New Testament commonly means unmerited favor shown "to sinners."Here it means no more than favor. God showed him favor, or was pleased with him and blessed him.

It is remarkable that this is all that is recorded of the infancy of Jesus; and this, with the short account that follows of his going to Jerusalem, is all that we know of him for thirty years of his life. The design of the evangelists was to give an account of his "public ministry,"and not his private life. Hence, they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favor with God and man.

Barnes: Luk 2:42

Twelve years old - All males among the Hebrews were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and it is probable that this was the age at which they first went up to Jerusalem, Exo 23:14-17; Deu 16:16.

To Jerusalem - Where the feasts of the Jews were all held. This was a journey from Nazareth of about 70 miles.

After the custom of the feast - According to the usual manner of the feast.

Barnes: Luk 2:43

Had fulfilled the days - The days of the Passover. These were eight days in all - one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened bread, Exo 12:15; Lev 23:5-6.

Barnes: Luk 2:44

Supposing him to have been in the company - It may seem very remarkable that parents should not have been more attentive to their only son, and that they should not have been assured of his presence with them when they left Jerusalem; but the difficulty may be explained by the following considerations:

1.    In going to these great feasts, families and neighbors would join together, and form a large collection.

2.    It is not improbable that Jesus was "with"them when they were about to start from Jerusalem and were making preparations. Seeing him then, they might have been certain as to his presence.

3.    A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night and ascertained their mistake.

Kinsfolk - Relatives.

Acquaintances - Neighbors who had gone up with them in the same company to Jerusalem.

Barnes: Luk 2:46

After three days - This means, probably, "on the third day"after they had left Jerusalem - that is, the first day they went toward Galilee, on the second they returned to Jerusalem, and on the third they found him. Compare Mat 27:63; Mar 8:31.

In the temple - In the "court"of the temple, for Jesus, not being a Levitical priest, could not enter into the temple itself. See Mat 21:12.

In the midst of the doctors - The "teachers,"the "rabbis,"who were the instructors of the people in matters of religion.

Asking them questions - Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful manner, and the answers listened to with proper deference to their age and rank. Jesus was a child, and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Religion teaches all, and especially the young, to treat others with respect, to show them the honor that is due, to venerate age, and to speak kindly to all, 1Pe 2:17; 1Pe 3:8, 1Pe 3:9; Exo 20:12; Mat 23:3; Rom 13:7.

Barnes: Luk 2:48

Why hast thou thus dealt with us? - Why hast thou given us all this trouble and anxiety, in going so far and returning with so much solicitude?

Thy father - Joseph was not the "real"father of Jesus, but he was "legally"so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so.

Sorrowing - Anxious, lest in the multitude he might not be found, or lest some accident might have happened to him.

Barnes: Luk 2:49

How is it ... - "Why"have ye sought me with so much anxiety? "Mary"should have known that the Son of God was safe; that his heavenly Father would take care of him, and that he could do nothing amiss.

Wist ye not - "Know ye not."You had reason to know. You knew my design in coming into the world, and that design was "superior"to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live.

My Father’ s business - Some think that this should be translated "in my Father’ s house"- that is, in the temple. Jesus reminded them here that he came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he came. He did not enter, indeed, upon his public work for eighteen years after this; yet still the work of God was "his"work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came down from heaven.

Barnes: Luk 2:50

They understood not ... - It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that "he"was to be the Saviour of people, or if they did, they understood it in a very imperfect manner.

Barnes: Luk 2:51

Went down with them - Down from Jerusalem, which was in a high, mountainous region.

Was subject unto them - Performed the duty of a faithful and obedient child, and not improbably was engaged in the trade of Joseph - that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn:

1. That obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occasions was engaged in the great work of redemption, yet he was also the "son of Mary,"and he loved and obeyed his mother, and was "subject"to her.

2. It is no dishonor to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honor on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and affluence. Industry is honorable, and virtuous poverty should not be regarded as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is when people are idle, or when children are too proud to hear or speak of the occupation of their parents, or to follow the same occupation.

Barnes: Luk 2:52

In favour with God - That is, in proportion to his advance in wisdom. This does not imply that he ever lacked the favor of God, but that God regarded him with favor in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus - who are obedient to parents who increase in wisdom - who are sober, temperate, and industrious, and who thus increase in favor with God and people.

Poole: Luk 2:22-24

Ver. 22-24. In these verses is a record of the virgin’ s obedience to two laws, the one concerning the purification of the woman after child birth; the other concerning the presenting of the male child before the Lord. We have the law concerning purification, Lev 12:1-8 throughout. The sum was, That if a woman had brought forth a male child, she should be unclean seven days, and after that continue in the blood of her purifying thirty-three days. If she brought forth a female, she was to be unclean fourteen days, and afterward to continue in the blood of her purifying sixty-six days. So that the time of the woman’ s purification after the birth of a female was fourscore days, for a male (which was the present case) forty. After the expiration of which time, she was to bring a lamb of a year old for a burnt offering, and a young pigeon or a turtle dove for a sin offering, to the priest to the tabernacle, who was to offer it for her, and to make an atonement. If she were poor, and not able to bring a lamb, (which seems the present case), then she was to bring only two turtle doves, or two young pigeons, the one for a burnt offering, the other for a sin offering. The evangelist takes no notice of any lamb, but only

a pair of turtle doves, or two young pigeons which lets us know she was poor, and so obliged by the law no further. Mary, after her forty days were expired, cometh up to the temple, to yield obedience to this law. And not so only, but also to present her child before the Lord. This depended upon two laws. We find the one Exo 13:2 , where, in remembrance of God’ s sparing the Israelites, when he smote the first born of the Egyptians, he gave the Israelites this law: Sanctify unto me all the first born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. So Exo 22:29 34:19 . Instead of these, God took the Levites, as appears by Num 8:16 ; yet were the first born to be presented before the Lord, and redeemed by the payment of five shekels apiece, for all those who were above the number of the Levites, as appeareth by Num 3:44-47 ; and five shekels was the redemption price of any male upon a singular vow, Lev 27:6 . For these two ends, after six weeks, Joseph, and Mary, and, Jesus come up to Jerusalem.

Poole: Luk 2:25-28

Ver. 25-28. Interpreters have spent much pains in fortifying their conjectures (for they can be no more) that this Simeon was Rabban Simeon, the son of Hillel, the father of Gamaliel, but to what purpose I cannot tell; it can hardly be thought that a man of that note should do such a thing as this so openly, and no more notice be taken of him. That which Calvin, and Brentius, and other Reformed divines do think is much more probable, that he was some ordinary, plain man, of an obscure quality as to his circumstances in the world. There was a general expectation of the Messias at this time, but very few had a right notion of him, but lived in a vain expectation of I know not what secular prince, who should bring them a temporal deliverance. These few were scarce any of them of their rabbis or rabbans, but a poor despised sort of people, whom those great doctors counted accursed, Joh 7:48,49 . The revelations of Christ were to none of the Pharisees, but to Joseph, a carpenter, to Mary, a despised virgin, though of the house of David, to an ordinary priest, Zacharias, to shepherds; and why we should fancy this Simeon a principal doctor I cannot tell. The evangelist gives him his highest title,

A just man, and devout and one that waited

for the consolation of Israel One of the remnant, according to the election of grace, mentioned by the apostle; a holy and righteous man, one who waited for the consolation of Israel. Which is the same in sense with the character given of Joseph of Arimathea, Luk 23:51 , that waited for the kingdom of God. Simeon waited for Christ, that is meant by the consolation of Israel. For it is very observable, that the prophets ordinarily comforted the people of God amongst the Jews, against all their sad tidings they brought them, with the prophecies of the coming and kingdom of Christ, Isa 66:13 Jer 31:13 Zec 1:17 . Herein old Simeon showed the truth of his piety and devotion, that he believed and waited for the coming of Christ; he had a true notion of the Messiah promised, he believed that he should come, and he waited for his coming.

And it was revealed unto him, that he should not see death, before he had seen the Lord’ s Christ: God by the Holy Ghost gave him this special revelation, as the reward of his faith and the answer of his prayers, that he should live to see Christ born. The same Holy Spirit moved him to go into the temple, at that very time when Joseph and Mary brought in Christ, to present him to the Lord according to the law, and (though it be not expressed) certainly the same Spirit did intimate to him that that Child was the Lord’ s Christ. The old man takes him up in his arms, blesseth God, and saith, Luk 2:29-32

Poole: Luk 2:29-32

Ver. 29-32. The song consists of an eulogium of Christ, whom Simeon here calls:

1. The Lord’ s salvation;

2. A light to lighten the Gentiles;

3. The glory of Israel;

and a petition, that now the Lord would let him depart in peace. But I shall take the words in order.

Lord, now lettest thou thy servant depart in peace, according to thy word He desireth to die, having now lived to see what alone he desired life for. It is a speech much like Jacob’ s, Gen 46:30 , when he had seen Joseph, whom he thought lost, but spoken here upon a much more weighty consideration. The word translated

depart signifies to absolve, and forgive, Luk 6:37 ; to dismiss, and to deliver as from bondage and misery. It is used to express the death of good men, by the Septuagint, Gen 15:15 Num 20:29 ; and the noun from it is used so by the apostle, 2Pe 1:15 . Simeon owns God to be the Lord of his life, who had the power of it, and could alone dismiss him; and signifieth himself to be an old man, satisfied with days, willing to be at rest from the miseries of this life; but he begs to be dismissed, and to die in peace, that is, happily: see Gen 15:15 2Ki 22:20 Psa 4:8 .

According to thy word that is, thy promise, mentioned Luk 2:26 . But the putting of these words in before those words

in peace seems to import that he could not die in peace before he had seen God’ s word fulfilled to him, in which he had made him to hope.

For mine eyes have seen thy salvation that is, thy Christ, according to the revelation I had from thee. Simeon had a special revelation of a corporeal sight of Christ; he could not die happily till he had had that. None of us can die in peace, till we have seen the Lord’ s salvation with a spiritual eye, and made application of the promises of the gospel, in the more general revelation of his word.

Thy salvation, which thou hast prepared before the face of all people that is, the author of salvation, for there is no salvation in any other, Act 4:12 . Simeon declares that this salvation was prepared for all people. Isa 11:10 , he was prophesied of as an ensign for the people, to it shall the Gentiles seek. So Isa 52:10 , The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. So Psa 98:2 . Simeon speaks the same thing more particularly, Luk 2:32 ,

A light to lighten the Gentiles, and the glory of thy people Israel All the people mentioned Luk 2:32 were either Gentiles or Jews. Simeon here prophesieth, that Christ should lighten the Gentiles. The state of the Gentiles (by whom were understood all the people in the world except the Jews) is often in Scripture expressed under the notion of darkness, both in respect of the ignorance of the true God which was amongst them, and of their idolatry and superstition, and their lewd and wicked lives, much proportioned to their religion. Hence Paul is said to be sent to the Gentiles, to turn them from darkness to light, Act 26:18 . Christ is called light; Joh 8:12 , I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. So Joh 9:5 . Conformable to the old prophecies: Isa 60:1-3 , Arise, shine, for thy light is come. Behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee. And the Gentiles shall come to thy light. And speaking of Christ, Isa 49:6 , I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. So Isa 42:6 , And give thee for a covenant of the people, for a light of the Gentiles. See Psa 98:3 Act 13:47 .

And the glory of thy people Israel All the earth is the Lord’ s, but Israel is called his son, his first born, Exo 4:22 . Christ was the minister of the circumcision, Rom 15:8 . To them it was that he was promised, of them it was that he was born, Rom 9:5 . Amongst them it was that he preached and wrought miracles: He came unto his own, Joh 1:11 . It was said of old, I will place salvation in Zion for Israel my glory, Isa 46:13 . Christ is the glory of any people; the preaching of Christ, the owning and professing of Christ, a living up to his rules, this is a people’ s glory. And as some do this more and better than others, so in God’ s account they differ from others in what is true glory.

Poole: Luk 2:33

Brentius notes on this text, Non admirantur quia non credunt, sed quia credunt ideo admirantur, They did not admire because they did not believe, but because they believed therefore they marvelled. They had revelations what Christ was; the angel had appeared to Joseph, to Mary, to Zacharias, and Elisabeth; the wise men had come from the east (if, as some think, they came so soon); yet they marvelled; they did not contemn and mock at these things, but certainly neither did they fully understand them, but in the general believed the Divine revelation. I do doubt whether, before Christ was declared to be the Son of God with power, by his resurrection from the dead, Rom 1:4 , either Mary or Christ’ s own disciples did steadily and firmly believe, that Christ was the eternal Son of God; though it was clear that before that time they believed him to be sent of God, and a great Prophet, nay, the promised Messias, the Christ of God, and generally believed that what was spoken of the Messias and the Christ belonged to him, but whether they did rightly understand that the Messiah was to be God man I cannot tell. John Baptist seemeth clearest in the case. Peter also made a famous confession of it, but many things we read of Peter afterward which speak even Peter’ s faith in the case rather the embryo of faith than a fixed and perfect faith. But I impose nothing here on my reader, let him judge as he seeth reason; supposing a fixed firm faith in this case, yet they might marvel, for Christ is to be admired of them that believe.

Poole: Luk 2:34-35

Ver. 34,35. Simeon blessed them: some may question how it was that Simeon blessed Christ, whereas the apostle tells us, The less is blessed of the better, Heb 7:7 . But we must distinguish between:

1. A prophetical blessing, as Jacob blessed his sons, which was nothing but a prediction how God would bless them.

2. An authoritative blessing, as the priests blessed the people in the name of the Lord, Num 6:1-27 ; which is nothing but a pronouncing them blessed by authority from God, whom God hath blessed.

3. A charitable or precatory blessing; praying God to bless them.

Thus inferiors may bless superiors, as well as superiors may bless inferiors. The first or last, or both those, is to be understood here, not the second.

And said unto Mary his mother not to Joseph, who he knew was not his natural, but legal and reputed, father.

Behold, this child is set for the fall and rising again of many in Israel That by the fall and rising again is here meant the salvation and damnation of many is doubted by no valuable interpreters. The apostle so applies Isa 8:14,15 , where he is said to be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. So doth Peter, 1Pe 2:8 . Neither is it more than Christ telleth us, Joh 9:39 , For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. Accordingly the apostle saith, 2Co 2:16 , that they were to some the savour of death unto death, to others the savour of life unto life. The reason is, because they that believe in him shall be saved, they that believe not shall be damned, Mar 16:16 Joh 3:18,36 . This is now granted on all hands, that Christ will be the occasion of many people’ s damnation, even all that reject and oppose him, and believe not in him; and the cause of many people’ s salvation, even all that shall be saved: for there is no other name given under heaven, by which any can be saved, Act 4:12 : see Mat 21:44 1Pe 2:4,5 . And it is observable, that the salvation of souls by Christ is expressed by the term rising; so as all are, fallen, Eph 2:1 , and have need of the application of a greater power to them for their salvation, than an under propping of the innate power of their wills. But the great question is about ceitai , is set, whether it signifieth only an event, or some counsel and ordination of God. Let us compare it with other texts where the same word is used, Phi 1:17 1Th 3:3 . How such great issues of providence should happen without the foreknowledge of God, or how God should have any such foreknowledge without a previous act of his will determining the thing, let any one consider; in the mean time it is freely granted, that the intervening of men’ s unbelief, and malice, and opposition to Christ and his gospel, is the proximate meritorious cause of the fall of any soul by occasion of him.

It follows, and for a sign which shall be spoken against; such a mark as Job speaks of, Job 16:12 ; or such a sign as Isaiah speaks of, Isa 8:18 . Simeon here prophesieth, that Christ, and his ministers and people, should be ridiculed, and all the arrows of ungodly men should be shot against him; which proved true in that age as to Christ and his apostles, and in succeeding ages as to all that derive from him, and will so hold to the end of the world.

Yea, a sword shall pierce through thy own soul also as the irons entered into the soul of Joseph, Psa 105:18 . He tells the virgin her soul should be wounded with the reproaches and indignities which should be offered to this blessed babe, as it proved afterwards, when she heard him reviled, and saw him crucified.

That the thoughts of many hearts may be revealed The gospel times, especially times of persecution, will discover whom God hath chosen, and whom he hath not, by discovering the thoughts of their hearts; it will then be seen who will receive and who will reject the Messias, who is on his side and who will be against him. The term that doth denote the consequent, not the effect. The preaching of the gospel is the Lord’ s fan, by which he purgeth his floor. Persecution is the Lord’ s sieve, by which he winnoweth churches, and separateth the dirt, and darnel, and tares from the wheat. Gospel times and times of persecution are both of them times which make great discovery of men’ s spirits.

Poole: Luk 2:36-38

Ver. 36-38. God took care that our Saviour’ s nativity should be fully attested. To the testimony of the angels, the wise men, the shepherds, Simeon, here is added another. It is that of Anna, who is described here by her tribe and by her father. She was

of the tribe of Aser one of the meanest tribes, and of those ten tribes that were carried into the captivity of Assyria, having before made a defection (under the conduct of Jeroboam) both from the house of David and from the true worship of God. But though the generality did so, yet many particular persons removed, to enjoy the true worship of God, and joined themselves to Judith. Jer 1:4 , it was prophesied, that the children of Israel should come, they and the children of Judah together, going and weeping, to seek the Lord their God. What her father

Phanuel was we read not. She is also further said to be

a prophetess Such there were amongst the Jews; we read of Deborah, and Miriam, and Huldah, to whom king Josiah sent. They were called prophets and prophetesses who revealed the will of God unto the people; but in the Old Testament it most generally signified, such as God enabled to foretell things which were to come. The spirit of prophecy had much failed amongst the Jews for four hundred years before Christ; about Christ’ s coming it began to revive. This woman seems to have been upwards of a hundred years old, if we account the eighty-four years here mentioned from her widowhood; not so, if we count them from her birth. She was but seven years married, all the rest of her life she had spent in widowhood. She

departed not from the temple night or day that is, she was frequently there, giving up herself wholly to religious exercises, prayer, and fasting, that she might be more fit for prayer. This woman

coming in at that instant where Simeon took up Christ in his arms, &c.,

gave thanks likewise unto the Lord, and spake of him to such as she knew in Jerusalem,

who looked for the redemption of Israel. There is no place where God hath had a name, but, however it be corrupted and debauched, hath a number that keep close to God. God in Ahab’ s time had seven thousand in Israel; and in this most corrupt time there was a Simeon and an Anna, and also others, who had a true notion and expectation of the Messiah; and these the Holy Ghost taketh more notice of than of all the Jewish doctors, all the scribes and Pharisees, whose names are enrolled, while what these persons said and did shall remain for a memorial of them wherever the gospel shall be preached to the end of the world.

Poole: Luk 2:39

If the wise men, mentioned Mat 2:1 , had been with Herod before this time, it is more than probable that Herod would have made an end of Christ at this time, therefore certainly it was after this time. Luke saith nothing of what we have Mat 2:13-15,19-23 , of Joseph going into Egypt upon the admonition of the angel, nor his coming back; but both Matthew and Luke agree in their dwelling at Nazareth, which he calleth

their own city for there Joseph dwelt, Luk 2:4 . How after this the wise men came to find him at Bethlehem, Mat 2:1-12 , the Scripture hath not told us. It is very idle for any to say Joseph dwelt there, for then he would not have taken up his inn there, nor been put to such a stress as to have his wife bring forth in a stable; besides, it is apparent from Luk 2:4 and this verse, and from Mat 2:23 , that he dwelt at Nazareth. God, who ordered the motion of the wise men, and their instructions to be sent to Bethlehem to look for Christ, could easily find Joseph some business to be done there at that time, whether some business of his trade, or some visit to his friends, we cannot say.

Poole: Luk 2:40

This verse shortly sums up all that we have in the Gospel of the history of the first twelve years of our Saviour’ s life. Though there could be no accession to the perfection of the Divine nature in Christ, yet as to his human nature he was (as we are) capable of accession of habits, and wisdom and knowledge; for though the Divine nature was personally united to the human nature, yet there was no communication of properties.

Poole: Luk 2:41

The law of God enjoined all the males of the Israelites to appear at Jerusalem before him three times each year, of which the feast of unleavened bread was one; but the women seem not to have been all under the same obligation, but many of them went, of which Mary was one, but we read not of Christ’ s going till he was twelve years old. Some think that the women used to go once in a year, we read that Elkanah’ s wife went, 1Sa 1:5-7 , but whether they generally did so or not the Scripture saith not. One thing is observable: the Pharisees, and scribes, and priests had in those days much corrupted the worship of God by their traditions, yet they retained the substance of God’ s institutions; we find both our Saviour and his disciples, and other people of God, not wholly forsaking the Jewish church because of its corruptions, yet we cannot think they joined with them in any thing of their will worship; from whence we may learn a tenderness as to a total separation from a church, and the lawfulness of attending divine ministrations, though attended with usages which we approve not of, provided there be no idolatry in the service.

Poole: Luk 2:42

It is said by those who are learned in the Jewish writings, that till a child was of this age he was not obliged by the law to go. We have in Scripture nothing to ascertain us in the case; it is certain that our Saviour went at this age,

after the custom of the feast that is, so as to be there about the fourteenth day of the month Nisan.

Poole: Luk 2:43-45

Ver. 43-45. The feast of the passover, and of unleavened bread, held seven days, during which time Joseph and Mary stayed in Jerusalem, and then returned. They usually both went to and returned from these feasts in great troops, or companies. Christ tarried behind; Mary, thinking he had been in the company, missed him not; they return to Jerusalem to seek him.

Poole: Luk 2:44-46

Ver. 44-46. After three days possibly here is to be understood from the time they first went from Jerusalem; one day they went forward in their journey, a second day they were coming back, the third day they found him; for it cannot be thought they should be in Jerusalem three days before they found him, considering that they found him in the temple, which it is likely was the first place they sought for him in. It should seem that the doctors of the law gave a general liberty to any to propound any questions to them about the law of God, to which they gave answers. But it is very probable that something more than ordinary appeared in him, that they admitted him to sit amongst them, for though themselves sat on benches, yet their auditors usually sat at their feet; hence we read of Paul’ s being brought up at the feet of Gamaliel.

Poole: Luk 2:47

What was the subject matter of the doctors’ and Christ’ s discourses is vainly questioned, only in the general we may be assured it was something about the Divine law; what the particular themes or subjects were is not material for us to inquire. Our Saviour so answered their questions, as they were all astonished.

Poole: Luk 2:48

Though something must be allowed to a woman’ s passions and a mother’ s indulgence, yet one would think that, especially considering where they found him, and what doing, she should not have spoken thus unto him, had she had a clear and distinct knowledge of his Divine nature, in union with her flesh: she speaks to him with the authority of a mother,

Why hast thou thus dealt with us?

Poole: Luk 2:49-50

Ver. 49,50. Some read it— that I must be in my Father’ s house? Then the sense must be, why did you seek me in any other place than the temple, that is, my Father’ s house, there lieth my business. But the phrase seemeth rather to signify as we translate it. He doth here signify that God was his Father: that Mary might have known, not only from the revelation of the angel, but because she had not known man; but she did not yet fully understand his Divine office as Mediator, and the great Prophet promised, that should reveal the will of God to people; much less did she yet fully and distinctly understand, that he was by nature the eternal Son of God: she believed so much as was revealed to her clearly concerning Christ.

It is said,

they understood not the saying which he spake unto them they had not a clear and distinct understanding of it. In the mean time, from these words of our Saviour, and this fact of his, we may learn, that inferiors are not in all things under the power of their most natural superiors; particularly not in such things wherein they cannot yield obedience to them without a disobedience unto God. There are some cases wherein, instead of obeying, we are bound to hate both father and mother by our Saviour’ s precept.

Poole: Luk 2:51

We left him at Nazareth, after Mary’ s purification, Luk 2:39 ; we find him at Nazareth now at twelve years old. We shall now read no more of him till Luk 3:23 , when he came to be about thirty years of age. What he did in the mean time is a business of too much curiosity for us to inquire, and of very little significance to us if we knew. Some think he wrought with his father upon his trade. As I cannot tell how to prove it, so I know nothing against it. It is not likely he was sent to any of the schools of their prophets, as he who could argue with the doctors pertinently at twelve years of age, and to whom the Spirit was given not by measure, had no need of their instructions: so their academies were not such as we can reasonably think that Joseph and Mary should seek any education for him in them; and I know no reason why we should think, that he who abhorred not the womb of the virgin, nor a stable, nor a manger, should abhor the works of an honest vocation, and not much more abhor an idle life. But we dispute about these things in vain, being such as to which we can never be satisfied (God having hidden them from our knowledge); what is for our instruction is told us, he was subject unto his parents. This teacheth the greatest and highest mortals to honour their fathers and mothers; which (saith the apostle) is the first commandment with promise. Solomon honoured his mother, and behold a greater than Solomon is here, paying his homage also both to the womb that bare him, and to his (supposed) father that provided for him, and protected him.

But his mother kept all these sayings in her heart Mary was no forgetful hearer, some things she did not yet clearly understand, but she kept them in her heart; and those who do so as to God’ s word shall in time understand them.

Poole: Luk 2:52

If any ask how he, who was the eternal Wisdom of the Father, (who is the only wise God), increased in wisdom, they must know that all things in Scripture which are spoken of Christ, are not spoken with respect to his entire person, but with respect to the one or the other nature united in that person; he increased in wisdom, as he did in age, or stature, with respect to his human, not to his Divine nature. And as God daily magnified his grace and favour toward him, so he gave him favour with the neighbourhood, and people of Galilee, so as that when he came forth to be a public minister, he came forth as a bishop (the chief Bishop of souls especially) ought to do, having a good repute even of those who were without. And thus we leave our Saviour’ s history, for about eighteen years of which the history of the gospel tells us nothing.

Lightfoot: Luk 2:22

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;   

[When the days of her purification were accomplished; etc.] "R. Asai saith, the child whose mother is unclean by childbearing is circumcised the eighth day; but he whose mother is not unclean by childbearing is not circumcised the eighth day."  

You will ask probably, what mother that is, that is not unclean by childbearing. Let the Gloss upon this place make the answer: "She whose child is cut out of her womb: as also a Gentile woman who is brought to bed today, and the next day becomes a proselyte; her child is not deferred till the eighth day, but is circumcised straightway." And the Rabbins a little after: "One takes a handmaid big with child, and while she is with him brings forth; her child is circumcised the eighth day. But if he takes a serving-maid, and with her a child newly born, that child is circumcised the first day."  

They did not account a heathen woman unclean by child-bearing, because she was not yet under the law that concerned uncleanness. Hence, on the other side, Mary was unclean at her bearing a child, because she was under the law; so Christ was circumcised because born under the law.  

II. After seven days the woman must continue for three and thirty days in the blood of her purifying; Lev 12:4; where the Greek, in her unclean blood; far enough from the mind of Moses. And the Alexandrian MS much wider still: She shall sit thirty and ten days in an unclean garment.  

Pesikta; as before, col. 4, it is written " in the blood of her purifying: though she issue blood like a flood, yet is she clean. Nor doth she defile any thing by touching it, but what is holy. For seven days, immediately after she is brought to bed, she lies in the blood of her uncleanness; but the three-and-thirty days following, in the blood of her purifying."  

[To present him to the Lord.] I. This was done to the first-born, but not to the children that were born afterward: nor was this done to the first-born unless the first-born were fit for the priest. For in Becoroth they distinguish betwixt a first-born fit for inheritance; and a first-born fit for a priest. That is, if the first-born should be any ways maimed, or defective in any of his parts, or had any kind of spot or blemish in him, this laid no bar for his inheriting, but yet made him unfit and incapable of being consecrated to God.  

II. The first-born was to be redeemed immediately after the thirtieth day from his birth. "Every one is bound to redeem his first-born with five shekels after he is thirty days old; as it is said, 'From a month old shalt thou redeem,' " Num 18:16. Not that the price of that redemption was always paid exactly upon the thirtieth day, but that then exactly it became due. Hence in that treatise newly quoted: "If the child die within the thirty days, and the father hath paid the price of his redemption beforehand, the priest must restore it: but if he die after the thirty days are past, and the father hath not paid the price of his redemption, let him pay it." Where we find the price of redemption supposed as paid either before or after the thirty days.  

III. The women that were to be purified were placed in the east gate of the court called Nicanor's Gate, and were sprinkled with blood.  

There stood Mary for her purifying: and there, probably, Christ was placed, that he might be presented before the Lord, presented to the priest.

Lightfoot: Luk 2:24

And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.   

[A pair of turtledoves; etc.] I. " The turtles were older; and of a larger size": pigeons less, and younger. For it is said of pigeons, two young pigeons; but not so of turtles.  

This was called the offering of the poor; which if a rich man offered, he did not do his duty. And when the doctors speak so often of an offering rising or falling; it hath respect to this. "For the offering of the richer sort was a lamb; but if his hand could not reach to a lamb, then he offered a pair of turtles, or pigeons. But if he was poor; he offered the tenth part of an ephah: therefore is the oblation said to be rising or falling."  

"King Agrippa came one day to offer a thousand burnt offerings; but a certain poor man prevented him with two turtledoves. So, also, when one would have offered a bullock, there was a poor man prevented him with a handful of herbs."  

II. Of the two turtledoves or young pigeons; one was to be offered as a burnt offering, the other as a sin offering. But as to the particular appointment of the one for the burnt offering, the other for the sin offering, that is, which should be which, it is disputed among the doctors whether it lay in the breast of him or her that offered it, or the priest, to determine it.  

By the way, we may observe that the blessed Virgin offers a sin offering for herself. Now what the meaning and design of a sin offering was, is evident from Leviticus_4-5.

Lightfoot: Luk 2:25

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.   

[Simeon. -- The same man was just and devout.] I. Simeon the Just; of whom the Jewish histories tell so many and great things, hath nothing to do here. For, as it is certain that Simeon died long before, so it is very uncertain whether he deserved the title of Just as well as our Simeon did. He was called 'Just' both for his piety towards God, and his charity towards his countrymen. Grant he was so; yet is it a far greater testimony that is given of our Simeon.  

II. Rabban Simeon, the son of Hillel, was alive and at Jerusalem in those very times wherein our evangelist wrote, his father Hillel also still living; whom the son succeeded upon the decease of the father, as president of the council. But as to him, there is nothing famous concerning him amongst Jewish authors but his bare name: "Rabban Simeon, the son of old Hillel, a prince of Israel, as his father had been. As you may see in cap. 1. Schabb. there is no mention of him in Misna." He was, therefore, no father of traditions, neither were there any things recited from him in the Misna: which, indeed, was very extraordinary; but how it should come to pass I cannot tell. Whether he had a sounder apprehension of things; or was not well seen in traditions; or was this very Simeon the evangelist mentions, and so looked higher than the mere traditions of men: this is all the hindrance, that Rabban Simeon lived a great while after the birth of our Saviour and had a son, Gamaliel, whom he bred up a Pharisee.  

[Waiting for the consolation of Israel.] That is, believing the consolation of Israel was nigh at hand. The whole nation waited for the consolation of Israel; insomuch that there was nothing more common with them than to swear by the desire which they had of seeing it.  

"R. Judah Ben Tabbai said, { So let me see the consolation [of Israel]; if I have not put to death a false witness. Simeon Ben Shetah saith to him, 'So let me see the consolation, if thou hast not shed innocent blood.'"  

"R. Eliezer Ben Zadok said, So let me see the consolation; if I did not see her gleaning barley under the horses' heels."  

"R. Simeon Ben Shetah said, 'So let me see the consolation; I saw one pursuing another with a drawn sword.'"  

"Those which desire the years of consolation that are to come."

Lightfoot: Luk 2:35

(Yea, a sword shall pierce through thy own soul also), that the thoughts of many hearts may be revealed.   

[Yea, and a sword shall pierce through thine own soul also.] Thy soul; i.e. thy life. It is a prediction that the blessed Virgin should suffer martyrdom: "This child of thine shall be set for a sign, which shall be spoken against; neither shalt thou escape in the contradiction that shall be given him, for thou shalt die by the sword." Epiphanius gives some countenance to this exposition.  

"Whether the holy Virgin died and was buried, her death was crowned with infinite honour; she made a most chaste end, and the crown of her virginity was given her: or whether she was put to death (as is written, 'A sword shall pass through thine own soul'); she is possessed of glory and a crown amongst the martyrs."

Lightfoot: Luk 2:36

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;   

[Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser.] There were, therefore, prophets at this time among the people. It is not to be denied that at this time there were; that is, when the morning of the gospel began to dawn: but for four hundred years past there had not been even one that had deserved that name, however the Jews vainly enough had honoured the memories of some with that title; which we shall not meddle with at this present. But was this Anna accounted a prophetess by the Jews; if so, whence that proverbial expression, "out of Galilee ariseth no prophet"? Joh 7:52. She was certainly a Galilean; and for that very reason, probably, it is here remarked that she was of the tribe of Aser.  

What think we of that passage in Vajicra Rabba; folio 174.4 and Bemidbar Rabb. folio 250.4, The king Messiah, who is placed on the north, shall come and build the house of the sanctuary, which is placed on the south. Doth not this savour something of Christ's coming out of Galilee?

Lightfoot: Luk 2:37

And she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.   

[Departed not from the Temple.] I. It may be doubted whether any women ever discharged any office in the Temple: some think they did. But that which they allege out of 1Sa 2:22; concerning the women that assembled at the door of the tabernacle of the congregation, is quite another thing from any public ministering, if we will admit the Targumist and the Rabbins for expositors. So Exo 38:8; women assembling by troops at the door of the tabernacle of the congregation. The Targumists both here and in the place before quoted have it, women that came to pray...  

It is apparent, that women were wont to come from other parts to the tabernacle for devotion's sake, not to perform any ministry. So this Anna; by birth of the tribe of Aser; had changed her native soil, and fixed her abode at Jerusalem, partly for devotion, that she might be the more at leisure for praying in the Temple, and partly as a prophetess, that she might utter her prophecies in the great metropolis.  

II. She departed not from the Temple; that is, not in the stated times of prayer: according as it is commanded Aaron and his sons, Lev 10:7; "Ye shall not go out from the door of the tabernacle." Where Siphra; folio 24. 2, not in the time of their ministry.

Lightfoot: Luk 2:42

And when he was twelve years old, they went up to Jerusalem after the custom of the feast.   

[And when he was twelve years old.] "Let a man deal gently with his son till he come to be twelve years old: but from that time, let him descend with him into his way of living ": that is, let him diligently, and with severity (if need be), keep him close to that way, rule, or art, by which he may get his living.  

At twelve years old; they were wont to inure children to fasting, from time to time; or from hour to hour; that they might be accustomed to it, and so be capable of fasting upon the day of atonement.  

Christ being now twelve years old, applies himself to his proper work, to be about his Father's business.  

Solomon, when 'twelve years old,'...judged between the two women.  

"R. Chama saith, That Moses, when he was twelve years old; was taken from his father's house."

Lightfoot: Luk 2:43

And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.   

[And when they had fulfilled the days.] Here ariseth a question, Whether it was lawful to depart from Jerusalem before the seven days were ended? If not, why did Peter and Cleophas go away on the third day? If they might, how then is that precept to be understood about eating the unleavened bread throughout the whole seven days?  

I. It is controverted amongst the doctors about that passage, Deu 16:6-7; "Thou shalt sacrifice the Passover at the even, at the going down of the sun, and thou shalt turn in the morning, and go into thy tents," whether it be lawful, after they had eaten the lamb, to go every one to his own house. This is denied, and that not without reason. For as it is in the Gloss, "On the day of the feast," (that is, the first day of the seven,) "the sabbatical limits forbade it." For on the feast day no man ought to exceed the bounds of a sabbath day's journey. "That therefore, (say they) that is said, 'Thou shalt go into thy tents,' is to be thus understood, 'Thou shalt go into thy tents that are without the walls of Jerusalem; but by no means into thine own house.'"  

II. Was it lawful then to return home on the second day of the feast? No, it was not. For on that day was the general appearance in the court, and presentment of their offerings. And this seems hinted by R. Elhanani in another Gloss upon the place newly cited: "There were two reasons (saith he) of their lodging in Jerusalem: the one because of the feast day; the other because of the offering."  

III. It was not unlawful to depart on the third day, if necessity of affairs required it. But as in many other cases the doctors were wont to speak, so might it be said in this it was much more commendable for them to abide in Jerusalem till all the seven days were ended; and that especially because of the last day, which was a festival or holy day.   

"R. Jose the Galilean saith, There are three things commanded to be done in the feast; 1. the Chagigah; 2. the appearance in the court; 3. the rejoicing." The Chagigah or the peace offerings were on the first day; the appearance in the court was on the second day; the rejoicing might be on any day.  

IV. In Moed Katon; a treatise that discourseth on things lawful or not lawful to be done in the intermedials of the feast, or in those days of the feast that were not kept holy; in the very entrance of that discourse there are several things allowed, which plainly argue absence and distance from Jerusalem.  

As to eating unleavened bread, the precept indeed was indispensable, neither that any thing leavened should be eaten, nor that any leaven should be found in their houses for seven days together: but no one would say that this command was restrained only to Jerusalem. It is said in Jerusalem Kiddushin, the women's Passover is arbitrary; that is, the women's appearance at Jerusalem at the Passover was at pleasure. But let them not say that eating unleavened bread was arbitrary, or at the women's pleasure: for although they sat at home, and did not go to Jerusalem to the Passover, yet did they abstain from leaven in their own houses: the unleavened bread was eaten in every house.   

VI. It seems from the very phraseology that Joseph and Mary continued at Jerusalem all the seven days; which was indeed generally done by others for devotion's sake. And then think what numerous companies of people must be going away to this or that country, yea, particularly, how great a crowd might be journeying, together with Joseph and Mary, towards Galilee. So that it may be less strange, if Jesus had not been within his parents' sight, though he had been among the crowd; nor that though they did not see him, yet that they should not suspect his absence.

Lightfoot: Luk 2:44

But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.   

[They went a day's journey.] the first ordinary day's journey from Jerusalem towards Galilee, was to Neapolis, of old called Sychem, distant thirty miles. But was this the day's journey that Joseph and the company that travelled along wit him made at this time? The place where Christ was first missed by his parents is commonly shewed at this day to travellers, much nearer Jerusalem, by the name of Beere; but ten miles from that city. You may believe those that shew it, as you think fit.

Lightfoot: Luk 2:46

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

[Sitting in the midst of the doctors.] I. " There are three courts of judicature in the Temple; one in the gate of the Court of the Gentiles; another in the gate of the Court of Israel; a third in the room Gazith."  

There was also a synagogue in the Temple, which must be observed. "The high priest came to read" [those places which were to be read on the day of atonement]. "The chazan of the synagogue takes the book, and gives it to the ruler of the synagogue; the ruler to the sagan; the sagan to the high priest," etc. Where the Gloss: "There was a synagogue near the court, in the Mountain of the Temple."  

In which of these places Christ was found sitting amongst the doctors, let those tell us that undertake to shew the place where his parents first missed him.  

II. It is not easy to say what place he could be admitted to amongst the doctors, especially when that custom obtained which is mentioned: "The Rabbins have a tradition: From the days of Moses to Rabban Gamaliel's, they were instructed in the law standing. But when Rabban Gamaliel died, the world languished, so that they learned the law sitting." Whence also that tradition, that, "since the death of Rabban Gamaliel, the glory of the law was eclipsed."  

Now when it was come to that pass after Gamaliel's death, that the disciples sat while the master read, how did they sit? On the ground. Hence that passage; "Rabh would not sit upon his bed, and read to his scholar, while he sat upon the ground." Gloss: "Either both should be on the bed, or both upon the ground."  

"The disciples of R. Eleazar Ben Shammua asked him, 'How came you to this great age?' He answered them, 'I never made the synagogue a common way ' [that is, I never took my passage through the synagogue for a shorter cut]. 'And I never walked upon the heads of the holy people.' " The Gloss is, "upon the heads of his disciples, sitting upon the ground."  

Whether on the naked floor, might be a question, if there were place for it; but we let that pass at this present. For this custom of sitting prevailed after the death of Gamaliel, who took the chair many years after this that we are now upon. The great Hillel possessed the seat at this time; or if he was newly dead, his son Simeon succeeded him: so that it was the disciples' part in this age to stand, not to sit in the presence of their doctors. How therefore should it be said of Christ, that he was "sitting among the doctors"? Let the following clause solve the difficulty:  

[And asking them questions.] It was both lawful and customary for the disciples, or any that were present, publicly to inquire either of the doctor that was then reading, or indeed the whole consistory, about any doubtful matter wherein he was not well satisfied. Take but two stories out of many others that may illustrate this matter: --   

"R. Judah ordained R. Levi Ben Susi for a doctor to the Simonians. They made him a great chair, and placed him in it. Then propounded questions to him [occasioned from Deu 25:9], If thy brother's wife should have her hands cut off, how should she loose the shoe of her husband's brother? If she should spit blood; what then? " Most profound questions certainly! Such as require a most cunning sophister to unriddle them.  

"There is a story of a certain disciple that came and interrogated R. Joshua, Of what kind is evening prayer? He answered him, It is arbitrary. He came to Rabban Gamaliel and asked him; he told him, It is that we are in duty bound to. 'How then,' saith he, 'did R. Joshua tell me it is voluntary?' Saith the other, 'Tomorrow, when I come into the Consistory, do thou come forth and question me about this matter.' The disciple stood forth and asked Rabban Gamaliel [then president of the Sanhedrim] 'Of what kind is evening prayer?' He answers, It is a thing of duty. 'But behold,' saith the other, 'R. Joshua saith, It is a thing at pleasure.' Saith Gamaliel to Joshua, 'Dost thou affirm it to be a thing of pleasure?' He saith unto him, 'No.' 'Stand upon thy feet,' saith the other, 'that they may witness against thee.' Rabban Gamaliel was then sitting and expounding. [Probably this very article.] r. Joshua stood on his feet till all the people cried out to him. They say to R. Hospith the interpreter, 'Dismiss the people,' They say to R. Zenon the Chazan, 'Say, Begin ye'; and they said, 'Begin thou'; so all the people rose up and stood on their feet. They said unto him, 'Who is it thy wickedness hath not touched?' They went out straightway and made R. Eleazar Ben Azariah president of the council. How many seats were there? R. Jacob Ben Susi saith, fourscore seats for the disciples of the wise, beside those who stood behind the bars. R. Jose Ben R. Bon saith thirty, besides those that stood behind the bars." We have the same story in Babylonian Beracoth; folio 27. 2.  

This we transcribed the largelier, not only for proof of what we said, of the disciples' asking the doctors questions in the court, but that the reader might have a little sight of the manner of that court, and how there were many, not only of the disciples of the Wise, but others, too, that flocked thither.  

We may further add: "In a city where there are not two great wise men, one fit to teach and instruct in the whole law, the other who knows how to hear, and ask, and answer, they do not constitute a Sanhedrim, although there were a thousand Israelites there," etc. "In a city where there are not two that may speak, and one that may hear, they do not constitute a Sanhedrim. In Bitter, there were three: In Jabneh four; viz. R. Eliezer, R. Joshua, R. Akibah, and Simeon the Temanite. He judged before them, sitting on the ground." By him who hears they mean one skilful in the traditions, that can propound questions, and answer every question propounded. Such a one was Simeon the Temanite; who though he was a man of that learning, yet, not being promoted to become one of the elders, he sat upon the ground; that is, not on any of the benches of the fathers of the Sanhedrim; but on one of the seats that were near the ground; for they speak these things as done in the times after the death of Gamaliel. There is nothing absurd therefore in it, if we should suppose Christ gotten into the very Sanhedrim itself. Thither Joseph and his mother might come, and seeking him, might find him on the benches of the fathers of the council for that time, they having found him so capable both to propound questions and answer them. For it is plain they did admit of others, for other reasons, to sit sometimes in their seats. And it is less wonder if they suffer him to sit amongst them, being but twelve years of age, when as they promoted R. Eleazar Ben Azariah to the presidency itself when he was but sixteen. But if it was in a lower court, it is still less wonder if he sat amongst them. But that which might be chiefly inquired is, whether Christ sat amongst them as one of their disciples? This indeed is hardly credible.

PBC: Luk 2:25

just and devout

The word " just" separates Simeon from the Pharisees. " Just" means having good judgment—the Pharisees did not. They took the law of God and twisted it to their own desires. They made it say what they wanted it to say and then they added to it what they thought needed to be there.

consolation of Israel

i.e. the comforting of Israel.

and the Holy Ghost was upon him

Those who are within and doing the things that God has called upon them to do—those that are within the will of God—they’ll find that the Spirit of God is upon them. 498

Haydock: Luk 2:22

Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. (Witham) ---

Whence St. Lawrence Justinian in his sermon on the purification, very well observes: grace raised the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left us an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. (Barradius.)

Haydock: Luk 2:23

Every male opening the womb. [2] This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Ven. Bede calls the doctrine of the Catholic Church. (Witham) ---

See Exodus xiii. 2. and Numbers viii. 16.

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[BIBLIOGRAPHY]

Omne masculinum adaperiens vulvam, Greek: pan arsen dianoigon metran, on which words Ven. Bede says: quod ait Lucas, adaperiens vulvam, consuetæ nativitatis more loquitur ... sed juxta fidem Catholicam exiit clauso Virginis utero, &c.

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Haydock: Luk 2:24

This was the offering of the poorer classes.

Haydock: Luk 2:25

A man ... named Simeon, whom some conjecture to have been one of the Jewish priests. ---

Waiting for the consolation of Israel, for the happy coming of the Messias. ---

And the Holy Ghost was in him, by the spirit of grace and of prophecy. (Witham) ---

The consolation here expected by Holy Simeon, was the coming of the Messias, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messias was to come in order to raise them in power above all nations, to whom before his coming they had been subject. (St. Gregory of Nyssa in Dionysius) ---

Many have pretended that Simeon was a priest; the best and oldest interpreters say he was a laic. (Bible de Vence)

Haydock: Luk 2:26

And he had received an answer, ... that he should not see death; i.e. die. (Witham)

Haydock: Luk 2:27

And he came by the spirit, or moved by the holy Spirit. (Witham)

Haydock: Luk 2:30

Thy salvation; i.e. the Saviour, whom thou hast sent. (Witham)

Haydock: Luk 2:31

Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. (Witham)

Haydock: Luk 2:33

In the Greek, Joseph and the mother of Jesus. (Bible de Vence)

Haydock: Luk 2:34

Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. (Witham) ---

Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. (Challoner) ---

And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. (Witham) ---

Hence St. Paul, (2 Corinthians ii. 16.) We are to one the odour of death unto death, but to the other the odour of life unto life.

Haydock: Luk 2:35

And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis. ---

That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. (Witham) ---

Ven. Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ's passion. (Barradius) ---

Carthusianus [Denis the Carthusian?] and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. (Barradius)

Haydock: Luk 2:36

Anna, a prophetess. She was another witness that Jesus was the Messias, venerable for age, and more for her piety. ---

And had lived with her husband seven years from her virginity; i.e. had been seven years a wife: and from the death of her husband, had remained always a widow: now 84 years of age: who departed not from the temple, but was constantly there at the times of prayer, with fastings and prayers, serving God day and night. (Witham)

Haydock: Luk 2:40

The child grew, and waxed strong, full of wisdom, and (ver. 52) increased in wisdom and age. The Arians from this, pretend to prove that Christ was not truly God, who cannot advance or increase in wisdom. The true meaning is, that Jesus, as he advanced in age as man, gave greater marks of his divine wisdom, and discovered himself full of knowledge, wisdom, &c. (Witham)

Haydock: Luk 2:41

How can we account for what is related in this verse, that his parents went up every year to Jerusalem, during the childhood of Jesus, when, as we are taught in other parts, his parents did not dare to fix their abode in Jerusalem, for fear of Archelaus: but this, says St. Augustine, will not be very difficult to answer; for, it might be easier for them to ascend up to Jerusalem on these particular occasions, without being noticed in so numerous a crowd, and privately return; though it might not be prudent for them to fix their habitation there, lest they might be too much noticed: and, as no one has yet informed us how long Archelaus continued to reign, what St. Luke relates might have taken place after the death of that prince. (St. Augustine)

Haydock: Luk 2:44

It may be asked how the blessed Virgin and St. Joseph could possibly have come so far without missing him; but we must take notice, that when the people went up to the temple from remote parts of Judea, the men went in one company, and the women in a separate company, whilst the children went in either company indifferently: so that St. Joseph imagined that he was with Mary, his mother, whilst she imagined he was with St. Joseph. (Nicholas of Lyra)

Haydock: Luk 2:49

I must be about the things that are my Father's? By these words he shewed, that not St. Joseph, but only God, was his father. (Witham)

Haydock: Luk 2:50

They understood not, &c. That is, knew not when, or by what means, Christ designed to make himself known to the world. (Witham)

Haydock: Luk 2:51

Was subject to them. Astonishing humility! which the Son of God was pleased to teach by his example, as also obedience to parents. (Witham) ---

The evangelist relates nothing of our Saviour from the age of twelve till the age of thirty, except that he was subject to St. Joseph and the blessed Virgin. The divine Spirit shewing by this, that nothing is so great and amiable in Christians, as ready obedience to the directions of their superiors. (Barradius) ---

All children are hereby taught what subjection and obedience is due from them to their parents.

Haydock: Luk 2:52

Not that he was wiser at any future period of his life, that he was at the moment of his conception, but this is said, because he chose to manifest increasing signs of wisdom as he increased in years. ---

In the same manner also he increased in grace, by displaying, as he advanced in age, the gifts of grace with which he was endowed; and by this excited men to the praise of God, from the consideration of favours God had bestowed upon him; and thus he conduced to the honour of God, and the salvation of men. (St. Gregory) ---

The sun, always equally brilliant in itself, is said to increase in splendour, till it has reached its meridian brilliancy.

Gill: Luk 2:22

And when the days of purification,.... Of the Virgin Mary, the mother of our Lord; though most copies read, "of their purification"; and so read the Syriac, Persic, and Ethiopic versions, including both Mary and Jesus: and now, though Mary was not polluted by the conception, bearing, and bringing forth of Jesus, that holy thing born of her; yet inasmuch as she was in the account of the law clean; and though Jesus had no impurity in his nature, yet seeing he was made sin for his people, both came under this law of purification, which was for the sake of the son or daughter, as well as for the mother; though our reading, and which is according to the Complutensian edition, best agrees with the Hebrew phrase, ימי טחרה, the days of her purifying or purification, in Lev 12:4.

according to the law of Moses, in Lev 12:1.

were accomplished; which for a son were forty days: the seven first days after she gave birth she was unclean; and then she continued three and thirty days in the blood of her purifying, which made forty; see Lev 12:2 but though the time of her purifying was upon the fortieth day, yet it was not till the day following that she came to the temple with her offering: for so runs the Jewish canon ^w,

"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set: and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female: and this is the day of which it is said, Lev 12:6 and "when the days of her purifying are fulfilled for a son, or for a daughter, she shall bring", &c.

And this was the time when they, Joseph and Mary, brought him, the child Jesus, to Jerusalem, and to the temple there, to present him to the Lord, to the priest his representative; and which was done in the eastern gate, called the gate of Nicanor: ^x for here,

"they made women, suspected of adultery, to drink, and purified new mothers, and cleansed the lepers.

And here Mary appeared with her firstborn son, the true Messiah; and this was the first time of his coming into his temple, as was foretold, Mal 3:1.

Gill: Luk 2:23

As it is written in the law of the Lord,.... In Exo 13:2.

every male that openeth the womb, shall be called holy to the Lord; that is, devoted and consecrated to him, and so to be redeemed. The reason of this law was this, when God smote all the firstborn of Egypt, he saved the firstborn of Israel; and therefore claimed a right to them, and obliged their parents, excepting the Levites, to redeem them at the price of five shekels, which were about twelve shillings and six pence of our money, and which was given to the Levites: see Exo 13:12 And this law our Lord came under as Mary s firstborn, and as one holy to the Lord; and such a sum of money was now paid for his redemption, who was the great Redeemer of his people: he being made under the law, and in all things subject to it, that he might redeem them from the bondage, curse, and condemnation of it. Now as the tribe of Levi was excepted from this law, it is a clear case, that Mary, though allied to Elisabeth, was not of the tribe of Levi, otherwise her firstborn would not have been subject to it ^y,

"An Israelite that comes from a priestess, or from a she Levite, is free, (i.e. from the redemption of the firstborn;) for the thing does not depend on the father, but on the mother, as it is said, that openeth the womb in Israel.

Gill: Luk 2:24

And to offer a sacrifice,.... That is, when the time of purification came, the parents of our Lord brought him from Bethlehem to Jerusalem, to present him in the temple to the Lord as his, and to redeem him; and not only so, but to offer the sacrifice required of child-bed women:

according to that which is said in the law of the Lord, Lev 12:8.

a pair of turtle doves, or two young pigeons: if the person was able, she was to bring a lamb of the first year for a burnt offering; and a young pigeon, or a turtle dove, for a sin offering; but in case of poverty, then the above sufficed, and one of them was for a burnt offering, and the other for a sin offering; which shows not only that the virgin offered for herself a sin offering, being ceremonially unclean, but also her mean estate and poverty, in that she offered the offering of the poorer sort; see Lev 12:6.

Gill: Luk 2:25

And behold there was a man in Jerusalem,.... Not in Nazareth, or Bethlehem, but in Jerusalem, the metropolis of the nation: one that lived there, was an inhabitant of that city, and a person of fame and note. So Joseph ben Jochanan is called ^z איש ירושלם a man of Jerusalem, an inhabitant of that place:

whose name was Simeon; not Simeon, הצדיק "the just", the last of the men of the great synagogue, of whom the Jews often make mention ^a; though this Simeon bears the same character, yet could not be he; because he was not only an high priest, which, if this man had been, would doubtless have been mentioned; but also lived some years before this time. Many have thought, that this was Rabban Simeon, the son of Hillell, who was president of the sanhedrim forty years; and in which office this his son succeeded him; and which Simeon was the father of Gamaliel, the master of the Apostle Paul, of whom the Jewish chronologer thus writes ^b:

"Rabban Simeon, the son of Hillell the old, received from his father, and was appointed president after his father; but the time of the beginning of his presidentship I do not find in any authors:

and a little after,

"Rabban Simeon, the son of Hillell, is the first that is called by the name of Rabban.

There are some things which seem to agree with, and favour this thought; for certain it is, that Christ was born in his time, whilst he was living: so the above writer says ^c, after he had observed, that "Jesus of Nazareth was born at Bethlehem Judah, a parsa and a half from Jerusalem, in the year 3761 of the creation, and in the 42nd year of Caesar Augustus; that, according to this computation, his birth was in the days of Rabban Simeon, the son of Hillell.

And it is worthy of notice also, what another genealogical writer of theirs says ^d, that "Rabban Simeon, the son of old Hillell, the prince, or president of Israel, as his father was, as it is in Sabbat, c. 1. is not "mentioned in the Misna."

Which looks as if he was not a favourer of the traditions of the elders, nor in great esteem with the Jews, that they ascribe none of them to him; yea, it may be observed, that he is entirely left out in the account of the succession of the fathers of tradition, in the tract called Pirke Abot; which is somewhat extraordinary, when he was the son of one, and the father of another of so much note among them. One would be tempted to think, that such a neglect of him, should spring from ill will to him, on account of his professing Jesus of Nazareth to be the Messiah. But there are other things which do not so well accord, as that this Simeon lived some years after the birth of Christ; whereas our Simeon seems to be in the decline of life, and just ready to depart: as also, that he was prince of Israel, or president of the sanhedrim, after this; which it is not likely he should, after such a confession of Jesus being the Messiah: likewise, seeing that his son Gamaliel was brought up a Pharisee: to which last Dr. Lightfoot replies, that holy fathers have some times wicked children; and that it was thirty years from Simeon's acknowledging Christ, to Gamaliel's education of Paul, or little less; and so much time might wear out the notice of his father's action, if he had taken any notice of it, especially his father dying shortly after he had made so glorious a confession; but his last observation is an objection to him. Upon the whole, it must be left uncertain and undetermined who he was:

and the same man was just and devout; he was a holy good man in his life and conversation; he was one that feared God, and avoided evil; he was righteous before men, and devout towards God, and exercised a conscience void, of offence to both:

waiting for the consolation of Israel; that is, the Messiah; for this was one of his names with the Jews, who sometimes style him, מנחם, "the comforter": for so they report ^e that "there are some that say his name is Menachen the comforter; as it is said, "because the comforter that should relieve my soul is far from me". Lam 1:16.

And again ^f, It is observed, that "the name of the Messiah is Menachem, the comforter; and Menachem, by "gematry", or numerically, is the same with Tzemach, the branch, Zec 3:8.

And so they often call him by the name of the "consolation": אראה בגחמה, which Dr. Lightfoot renders, "so let me see the consolation", but should be rendered, "may I never see the consolation", was a common form of swearing among them; and used much by R. Simeon ben Shetach, who lived before the times of Christ, of which there are several instances ^g:

"says R. Juda ben Tabai, אראה בנחמה "may I never see the consolation", if I have not slain a false witness. Says R. Simeon ben Shetach, to him, "may I never see the consolation", if thou hast not shed innocent blood.

The gloss ^h on it is,

"it is a light word, (the form) of an oath, in short language; as if it was said, may I never see the consolations of Zion, if he has not done this.

Again ⁱ,

"says R. Simeon Ben Shetach, אראה בנחמה "may I never see the consolation", if I did not see one run after his companion, into a desolate place, &c.

Now they might easily collect this name of the Messiah, from several passages of Scripture, which speak of God's comforting his people, at the time of redemption by the Messiah; and particularly, from its being part of his work and office, to comfort them that mourn, for which he was anointed by the Spirit of the Lord, Isa 61:1. And when he is called here, "the consolation of Israel", it is not to be understood of the whole Jewish nation; for he was so far from being a comfort to them, as such, that through their corruption and wickedness, he came not to send peace, but a sword; and to set at variance the nearest relations and friends among themselves; and through their unbelief and rejection of him, wrath came upon them to the uttermost: but of the true and spiritual Israel of God, whom he has chosen, redeemed, and calls, whether of Jews or Gentiles; his own special and peculiar people, the heirs of promise; and who are often mourners in Zion, and being frequently disconsolate on account of sin, the temptations of Satan, and the hidings of God's face, stand in need of consolation from him: and in him there is what is always matter and ground of consolation; as in his person, he being the mighty God, and so able to save to the uttermost; in his blood, which speaks peace and pardon, and cleanses from all sin; in his righteousness, which is pure and perfect, and justifies from all iniquity, in his sacrifice, which expiates all the transgressions of his people; in his fulness, which is sufficient to supply all their wants; and in his power, by which he is able to keep them from falling, and to present them faultless before God. And he does often comfort them by his Spirit, by his word, and ordinances, by the promises of his Gospel, by the discoveries of pardoning grace, through his blood, and by his gracious presence: nor are his consolations small, but large and abundant, strong, solid, and everlasting. Now for the Messiah under this character, Simeon was waiting, hoping in a little time to see him; since he knew, both by the prophecies of the Old Testament, particularly by Daniel's weeks, and, by divine revelation, that the time was just at hand for his coming,

and the Holy Ghost was upon him; not in a common and ordinary way, as he is upon all that are called by grace, as a Spirit of regeneration and sanctification: and as he was upon many others, who at this time were waiting and looking for the Messiah, as well as he; but in an extraordinary way, as a spirit of prophecy: for though prophecy had ceased among the Jews, from the times of Malachi, yet upon the conception and birth of Christ, it now returned; as to Zacharias, Elisabeth, and the virgin Mary, and here to Simeon, as is clear from what follows,

Gill: Luk 2:26

And it was revealed unto him by the Holy Ghost,.... Not in a dream, as the wise men were warned, nor by an angel, as Joseph, nor by a voice from heaven, which the Jews call "Bath Kol", but by the inspiration of the Holy Ghost, enlightening his understanding, and impressing on his mind:

that he should not see death; an Hebraism, see it in Psa 89:48 the same with the phrase, "to taste death", elsewhere used; and the sense is, as the Ethiopic version renders it, "that he should not die"; or as the Persic version, "that his death should not be"; as yet: he should live some time longer; nor should that messenger be sent to remove him, though a man in years, out of time into eternity,

before he had seen the Lord's Christ: with his bodily eyes: for he had seen him with an eye of faith already, and in the promise, as Abraham had; and in the types and sacrifices of the law, as the rest of believers under the Old Testament. The Messiah is called the Lord's Christ, referring to Psa 2:2 because he was anointed by Jehovah, the Father, and with Jehovah, the Spirit; with the Holy Ghost, the oil of gladness, to be prophet, priest, and king, in the Lord's house. So the Messiah is by the Targumist called, the Messiah of Jehovah, or Jehovah's Messiah; that is as here, the Lord's Christ: thus in the Targum on Isa 4:2 it is said,

"in that time, משיחא דיי, "Jehovah's Messiah", shall be for joy and for glory.

And on Isa 28:5 the paraphrase is,

"at that time, משיחא דיי, "the Messiah of the Lord" of hosts shall be for a crown of joy, and for a diadem of praise to the rest of his people.

Compare these paraphrases with what is said of Christ, in Luk 2:32. "The glory of thy people Israel"; Simeon's language exactly agrees with the Targumist. The Persic version adds, "and with this hope he passed his time, or age, and became very old and decrepit."

Gill: Luk 2:27

And he came by the Spirit into the temple,.... By the same Spirit of God, that revealed the above to him. The Ethiopic version renders it, "the Spirit brought him into the temple": but Simeon was not brought thither, as this version seems to suggest, in such manner as Ezekiel was brought by the Spirit to Jerusalem.Eze 8:3 or as Christ was brought by Satan to the holy city and set upon the pinnacle of the temple; but the Spirit of God, who knows and searches all things, even the deep things of God, and could testify beforehand the sufferings of Christ, and the glory that should follow, knew the exact time when Jesus would be brought into the temple; and suggested to Simeon, and moved upon him, and influenced and directed him, to go thither at that very time. The Persic version renders the whole verse thus, "when he heard that they brought Christ into the temple, that they might fulfil the law, Simeon went in"; which version spoils the glory of the text, making Simeon's coming into the temple, to be upon a report heard, and not the motion of the Holy Ghost,

And when the parents brought in the child Jesus; when Joseph and Mary brought Christ into the temple. The Vulgate Latin, Arabic, and Ethiopic versions read, "his parents", Mary was his real parent, Joseph is called so, as he is his father in Luk 2:48 because he was supposed, and generally thought to be so, Luk 3:23.

To do for him after the custom of the law; as was used to be done in such a case, according to the appointment of the law: or as the Syriac version renders it, "as is commanded in the law"; namely, to present him to the Lord, and to pay the redemption money for him.

Gill: Luk 2:28

Then took he him up in his arms,.... That same Spirit that had revealed unto him that he should not die till he saw the Messiah with his bodily eyes; and who by a secret impulse had moved him to go to the temple just at this time made known unto him that that child which Joseph and Mary then brought into the temple to present to the Lord, was the Messiah; wherefore, in a rapture of joy, he took him out of their arms into his own, embracing him with all affection and respect imaginable: though, some think he was a priest, and it being his office to present the firstborn to the Lord, he took him in his arms, and did it; but the former account seems more agreeable:

and blessed God; praised him, and gave glory to him, for his great goodness, in sending the promised Messiah, and long wished for Saviour; for his grace and favour, in indulging him with a sight of him; and for his truth and faithfulness in making good his promise to him:

and said; as follows.

Gill: Luk 2:29

Lord, now lettest thou thy servant,.... He acknowledges him as his Lord, and to have a despotic power over him with respect to life and death; and himself as his servant, which he was, both by creation and grace: and though it expresses humiliation, and a sense of distance and unworthiness, yet to be a servant of the most high God, is a very high and honourable character: what he requests of the Lord is that he might

depart in peace; signifying his hearty desire to die, and with what cheerfulness he should meet death, having obtained all that he could wish for and desire, in seeing and embracing the Saviour: he expresses his death, by a departure out of the world, as in Joh 13:1 Phi 1:21 agreeably to the way of speaking of it among the Jews. See Gill on Phi 1:21 and by a word, which signifies a loosing of bonds; death being a dissolving the bond of union, between soul and body, and a deliverance, as from prison and bondage; the body being, as it were, a prison to the soul in the present state of things: and he also intimates, that whereas, though he had the strongest assurances of the Messiah's coming, and of his coming before his death, by the revelation of the Holy Ghost, and so most firmly believed it, without fluctuation, and hesitation of mind; yet as hope deferred makes the heart sick, he was anxious and restless in his desire, till it was accomplished; but now being come, he could take his leave of the world, and his entrance into eternity, with the greatest calmness and tranquillity of mind, having nothing to disturb him, nor more to desire: he adds,

according to thy word; for he seems to have understood by the revelation made to him, that as he should not die before he saw the Messiah, so, when he had seen him, that he should immediately, or in a very short time after, be removed by death; and which he greatly desired, and in which, he sinned not, because his request was according to the word of God: whereas often, desires of death are not only without the word of God, and due resignation to his will, and any regard to his glory, but to be rid of some trouble, or gratify some lust, as pride, revenge, &c.

Gill: Luk 2:30

For mine eyes have seen thy salvation,.... The Messiah, who is often so called; see Gen 49:18. He goes by the name of "salvation", because the salvation of God's elect is put into his hands, and he has undertook it; and because he is the author of it, he has fulfilled his engagements, and has accomplished what he promised to do; and because salvation is in him, it is to be had in him; and in him the true Israel of God are saved, with an everlasting salvation: and he is called "God's salvation" because he is a Saviour of his choosing, calling, and constituting; whom he promised under the Old Testament dispensation and in the fulness of time sent; and who now appeared in human nature, and whom good old Simeon now saw, with his bodily eyes; a sight which many kings and prophets had desired, but were not favoured with; and also with the eyes of his understanding, with the spiritual eye of faith, as his Saviour and Redeemer; for without this, the former would not have been sufficient to have given such peace and tranquillity of mind, in a departure out of this world: for many saw him in the days of his flesh, who never saw his glory, as the Son of God, and Saviour of sinners; but such a sight those have, who have their understandings enlightened, and Christ, as God's salvation, set before them: they see him in the glory of his person, the fulness of his grace, the suitableness and excellency of his righteousness, the efficacy of his blood, and the perfection of his sacrifice; and as an able, willing, complete, and only Saviour: and such a sight of him, puts them out of conceit with themselves, and their own works of righteousness, as saviours; makes the creature, and all it has and does, look mean and empty; fills the soul with love to Christ, and a high esteem of him, and with joy unspeakable, and full of glory; it transforms a soul, and makes it like to Christ; gives it inexpressible pleasure and satisfaction; and makes it desirous, as it did this good man, to depart and be with Christ, which is far better than to live in this (in some sense) state of absence from him.

Gill: Luk 2:31

Which thou hast prepared,.... In his eternal purposes and decrees, having chosen and foreordained Christ, and appointed him to be his salvation, to the ends of the earth; in his counsel and covenant of grace wherein it was agreed, determined, and concluded on, that he should be the Saviour of his people; and in the promises and prophecies of the Old Testament, and in all the types, shadows, and sacrifices, of that dispensation; in which he was exhibited, and held forth as the Saviour to the saints and believers of those times; and now had sent him in human nature, to work out that salvation he had chosen and called him to, and he had undertook:

before the face of all people; meaning not the congregation of Israel, that looked for redemption in Jerusalem, and who were now together with Simeon and Anna, when the child Jesus was presented in the temple; nor the body of the Jewish nation only, to whom he was made manifest, had they not wilfully shut their eyes, by John's ministry and baptism; and more so, by the miracles, wonders, and signs, which God did by Christ, in the midst of them; but both Jews and Gentiles: for, as he was provided and sent as a Saviour, and a great one, he was to be lifted up on the cross, as the serpent was lifted up by Moses, in the wilderness, to draw all his elect to him, of every nation; and to be set up as an ensign to the people, in the public ministry of the word; to be the object of faith and hope, to look unto, for life and salvation.

Gill: Luk 2:32

A light to lighten the Gentiles,.... Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Isa 42:6. "Light", is one of the names of the Messiah in the Old Testament, as in Psa 43:3 Dan 2:22, which passages are by the Jews ^k themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light which lightens every man with the light of nature and reason; and as the Messiah, he is come a light into the world: the light of the Gospel, in the clear shine of it, is from him; the light of grace in his people, who were in darkness itself, he is the author and donor of; as he is also of the light of glory and happiness, in the world to come: and particularly, the Gentiles enjoy this benefit of light by him; who were, and as this supposes they were, in darkness, as they had been some hundreds of years before the Messiah's coming: they were in the dark about the being and perfections of God, about the unity of God, and the Trinity of persons in the Godhead, and about God in Christ; about his worship, the rule and nature of it; and the manner of atonement, and reconciliation for sin; the person, righteousness, and sacrifice of Christ; the Spirit of God, and his operations on the souls of men; the Scriptures of truth, and both law and Gospel; the resurrection of the dead, and a future state: now, though Christ in his personal ministry, was sent only to the Jews, yet after his resurrection, he gave his disciples a commission to go into all the world, to preach the Gospel to the Gentiles, in order to turn them from darkness to light; and hereby multitudes were called out of darkness into marvellous light: and this Simeon had knowledge of, and a few more besides him; otherwise, the generality of the Jewish nation were of opinion, that when the Messiah came, the nations of the world would receive no benefit by him, no light, nor comfort, nor peace, or prosperity: but all the reverse would befall them, as darkness, calamity, and misery: and so they express themselves in a certain place; ^l the Israelites look, or wait for "redemption; for the day of the Lord shall be "light to them"; but; the nations, why do they wait for him? for he shall be "to them darkness, and not light".

But the contrary, Simeon, under divine inspiration, declares, and, blessed be God, it has proved true: he adds,

and the glory of thy people Israel; which is true of Israel in a literal sense, inasmuch as the Messiah was born of the Jews, and among them; and was first sent and came to them, and lived and dwelled with them; taught in their streets, and wrought his miracles in the midst of them; though this was an aggravation of their ingratitude and unbelief, in rejecting him: the Gospel was first preached to them, even after the commission was enlarged to carry it among the Gentiles; and many of them were converted, and the first Gospel church was planted among them; and an additional glory was made to them, by the calling of the Gentiles, and joining them to them, through the ministry of the apostles, who were all Jews; who went forth from Zion, and carried the word of the Lord from Jerusalem, to the several parts of the world: and this also is more especially true, of the mystical, or spiritual Israel of God, whose glory Christ is; being made of God unto them, wisdom, righteousness, sanctification, and redemption; they having such an head, husband, Saviour, and Redeemer, as he; and they being clothed with his righteousness, and washed in his blood, sanctified by his grace, and made meet for eternal glory; to which they have a right and claim, through the grace of God, and merits of Christ; and therefore glory not in themselves, but in Christ, who is their all in all,

Gill: Luk 2:33

And Joseph and his mother,.... The Vulgate Latin reads, "and his father and mother". The Ethiopic version retains both his name and his relation, and reads, "and Joseph his father, and his mother"; but all the ancient copies read only "Joseph", without the addition, his father; and so the Syriac, Arabic, and Persic versions: they

marvelled at those things which were spoken of him; the child Jesus: not that those things which Simeon said, were new and strange to them; for they not only knew that the same things were predicted of the Messiah, but they had heard and known, and believed the same concerning this child; but they wondered, that a stranger to them and the child, coming into the temple at this instant, should have such a revelation made to him, and be able to say the things he did. Moreover, there is no need to confine this passage to what were said by Simeon, but it may reach to, and include every thing; that as yet had been spoken concerning Jesus; either before, or since his birth; as by the angel to them both, to the one before his conception, to the other after; and by Zacharias and Elisabeth, and by the angel to the shepherds, who had reported the same to Joseph and Mary, and now by Simeon; and they were astonished, at the exact agreement there was between them.

Gill: Luk 2:34

And Simeon blessed them,.... Pronounced them blessed persons, on account of their relation to Christ as man; and more especially, because of their interest in him, as the, Saviour and Redeemer of them; and wished them all happiness and prosperity inward and outward, temporal, spiritual, and eternal; and so the Arabic version renders it, confining it to Joseph and Mary; "and Simeon blessed them both"; though this blessing of his may take in also the young child Jesus; whom he might pronounce blessed, as Elizabeth before had done, Luk 1:42 since he was the promised seed, in whom all nations of the earth should be blessed; and to whom, and to whose undertakings, interest, and kingdom, he might wish all prosperous success. The Persic version reads, "old Simeon: and said unto Mary his mother": he directed his discourse to her, because she was the only real parent of this child he had in his arms, and had said so much of, and was about to say more; and because part of what follows, personally concerned her:

behold, this child is set for the fall and rising again of many in Israel. The word "child", is not in the original text; where it is only, "this is set, &c." Simeon seeming to be, as it were, at a loss, what name to call this great and illustrious person by, and therefore it is left to be supplied. The Persic version supplies it thus, behold, "this Holy One is set, &c." The sense is, that this child, who is the stone of Israel, is set, or put, or lies, both as a stone of stumbling, and rock of offence, for many of the Jews to stumble at, and fail and perish; and as a precious corner and foundation stone, for the erection and elevation of others of them, to the highest honour and dignity, that shall believe on him: for these words are not to be understood of the same, but of different persons among the Jews; though it may be true, that some, who first stumbled at him, might be raised up again, and brought to believe in him; and that many, who for his sake, and the Gospel, fell under great disgrace and reproach, and into great afflictions and persecutions, were raised up to the enjoyment of great comfort and honour: but they are not the same persons that Christ is set for the fall of, that he is set for the rising of; nor the same he is set for the rising of, he is set for the fall of; the one designs the elect of God among the Jews, who became true believers in Christ; and the other, the reprobate, who died in impenitence and unbelief: the words, so far as they concern Christ, "being set for the fall of many of the Jews"; have a manifest reference to Isa 8:14 where the Messiah is spoken of as a stone, and as a stone of stumbling, and rock of offence; at which, many of the Jews should stumble, and fail, and be broken. And so the text is applied in the Talmud ^m, where it is said, that "the son of David will not come, until both houses of the fathers, fail out of Israel; and they are these, the head of the captivity in Babylon, and the prince in the land of Israel; as it is said, Isa 8:14 "he shall be for a sanctuary; but for a stone of stumbling and rock of offence", to both the houses of Israel.

Accordingly the Jews did stumble at his birth, parentage, and education; at the meanness of his person, and the obscurity of his kingdom; at the company he kept, and the audience that attended him; at his doctrine and miracles, and at his sufferings and death: they fell, through their unbelief and rejection of him, as the Messiah; and not only from their outward privileges, civil, and religious; the Gospel was taken away from them, the national covenant between God and them was broken, and they ceased to be his people, their temple and city were destroyed, and wrath came upon their nation to the uttermost; but they also fell into everlasting perdition, dying in their sins, through their disbelief of Jesus as the Messiah: this indeed was not the case of all of them; there was a seed, a remnant, according to the election of grace but it was the case of many, and of the far greater part but then this same stone that was laid in Zion, was also

set for the rising again of many of them; meaning not for their resurrection in a literal sense, though this is a truth: for as all God's elect, whether Jews or Gentiles, rose in him representatively, when he rose from the dead; so many of them rose personally after his resurrection, and all of them, at the last day, will rise again, in consequence of their union to him: and indeed, all the wicked will be raised again, by virtue of his power; but not this, but their resurrection in a spiritual sense, is here meant; and it supposes the persons raised to have been in a low estate, as all God's elect by nature are: they are in a hopeless and helpless condition in themselves: they are in a state of thraldom and bondage, to sin, Satan, and the law; they are filled with diseases, nauseous, mortal, and incurable; they are clothed in rags, and are beggars on the dunghill; they are deep in debt, and have nothing to pay; and are dead in trespasses and sins. Christ is now provided and appointed, for the raising them up out of their low estate, and he does do it; he is the resurrection and the life unto them; he raises from the death of sin, to a life of grace and holiness from him, to a life of faith on him, and communion with him here, and to eternal life hereafter: he pays all their debts clothes them with his righteousness, heals all their diseases, redeems them from the slavery of sin, the captivity of Satan, and the bondage and curse of the law; brings them into a hopeful and comfortable condition; raises them to the possession of a large estate, an eternal inheritance; and gives them both a right unto it, and ineptness for it; sets them among princes, makes them kings, places them on a throne of glory, yea, on his own throne, and sets a crown of righteousness, life, and glory, on their heads; and will cause them to reign with him, first on earth, for a thousand years, and then in heaven to all eternity: and this was to be the case of many in Israel, though not of all; for all did not obey the Gospel, some did, three thousand under one sermon; and more will in the latter day, when all Israel shall be saved. This privilege of rising again, in this sense, by Christ, though it is here spoken of with respect to many of the Jews, yet not to the exclusion of the Gentiles; for this honour have all the saints, be they of what nation they will. Now when Christ is said to be "set" for these different things, the meaning is, that he was foreappointed, preordained, and set forth in God's counsel, purposes, and decrees, as a stone at which some should stumble, through their own wickedness and unbelief, and fall and perish, and be eternally lost; and as a foundation stone for others, to build their faith and hope upon, which should be given them, and so rise up to everlasting life; and that he was set forth in the prophecies of the Old Testament, as in that here referred to, for the same ends; and that he was now exhibited in human nature with the same views, and should be held forth in the everlasting Gospel, for the like purposes; and which eventually is the savour of life unto life to some, and the savour of death unto death to others: to all this, a behold is prefixed, as expressing what is wonderful and surprising, and not to be accounted for, but to be resolved into the secret and sovereign will of God: it is added, that he is also set

for a sign which shall be spoken against: referring to Isa 8:18. Christ is the sign of God's everlasting love to his people, the great proof, evidence, and demonstration of it; and in this respect, is spoken against by many: and he is set up in the Gospel, as an ensign of the people to look at, and gather to, for comfort, peace, righteousness, salvation, and eternal life; but is by many contradicted, opposed, and treated with contempt and abhorrence; so that he appears rather to be set as a mark and butt to shoot at: he was spoken against by the Scribes and Pharisees, and the greater part of the people of the Jews, and contradicted, as the Messiah, because of his mean appearance among them; his proper deity was denied, his divine sonship was gainsayed; he was contemned in all his offices, kingly, priestly, and prophetic; his works of mercy, both to the bodies and souls of men, his miracles, and the whole series of his life and actions, were traduced as sinful and criminal: this was the contradiction of sinners against himself, which he endured, Heb 12:3 and for which he was set and appointed; and still the contradiction continues, and will, as long as the Gospel is preached,

Gill: Luk 2:35

Yea, a sword shall pierce through thy own soul also,.... Meaning either the sword, "or spear of scandal", as the Arabic version renders it; so the calumny, and reproach of the tongues of men, is compared to a sharp sword, Psa 57:4 and such the virgin might meet with on account of her conception in art unmarried state, which might greatly wound her soul; or else the sorrows she met with on account of her son: as he was a man of sorrows, so was she a woman of sorrows, from his cradle to his cross; and his sorrows, like so many darts, or javelins, rebounded from him to her, and pierced her soul through; as when Herod sought his life, Mat 2:13 when she had lost him for a whole day, Luk 2:48 and when he was frequently exposed to danger among the spiteful and malicious Jews; but never more than when she stood at his cross, and saw him, in his agonies, extended on the tree, bleeding, gasping, and dying, Joh 19:25. Some think this refers to martyrdom, which she was to suffer by the sword, of which the Scripture is silent, Epiphanius, an ancient writer, seems to hint at it ⁿ,

That the thoughts of many hearts may be revealed; that is, all this offence was to be taken at Christ, and he to be spoken against; and all these afflictions, reproaches, and persecutions, he and his were to endure for this end; that the secret thoughts of men might be discovered, and they be known to be what they were, whether hypocrites, or good men, foes or friends of Christ: so on the one hand, what were the Scribes and Pharisees, who talked of a Messiah, and pretended to righteousness and holiness, and yet when the Messiah came, rejected him, and so all such who followed Christ with worldly views, and expected a temporal kingdom, but left him when they found it otherwise, and Judas, one of his disciples; and, on the other hand, who were sincere and hearty? as the rest of his disciples, Joseph of Arimathea, and others, who abode by him, notwithstanding the cross; and the same use have all persecutions, errors, and heresies, the opposition and contradiction of men in every shape now, and the same end is answered; wicked men, and hypocrites, are known to be what they are; and good men are made manifest; and what each think of Christ and his Gospel, is discovered hereby; see 1Co 11:19.

Gill: Luk 2:36

And there was one Anna,.... The name is the same with Hannah: so Hannah, the mother of Samuel, is by the Septuagint called Anna, in 1Sa 1:2 and it signifies "grace"; or "gracious": and as was her name, so was she, a gracious woman; One that had the grace of God herself, and was a publisher of the glad tidings of grace and redemption by Christ, to others; and she was

a prophetess: for though prophecy had ceased among the Jews for some hundreds of years, it now revived upon the coming of the Messiah; and though instances of women prophets were rare, yet some there were, both before, and after the coming of Christ; as Miriam, the sister of Moses and Aaron, Deborah, the wife of Lapidoth, and Huldah, the wife of Shallum; and this Anna, at the time of Christ's birth, and afterwards four daughters of Philip the Evangelist, who were virgins. This woman was

the daughter of Phanuel; it is the same name with Penuel; and which, by the Septuagint, in 1Ch 4:4 is called Phanuel, as here. This man might be a person of some note, or he may be mentioned for the sake of his name, which signifies the face of God, and is the name Jacob gave to a certain place where he had seen God face to face, Gen 32:30. And now Phanuel's daughter both saw and gave the light of the knowledge of God, in the face of Jesus Christ, and now beheld his face in the flesh, who is God over all, blessed for ever,

Of the tribe of Aser; the same with Asher; for so Asher is called, as here, by the Septuagint, in Gen 30:13 and elsewhere: and though this tribe was carried captive with the rest of the ten tribes; yet there were some of the ten tribes that returned along with Judah and Benjamin, and were dispersed among them. This tribe had its seat in Galilee; so that though the Jews denied that any prophet came from thence, yet it seems a prophetess did,

She was of a great age: the phrase is the same with that in Luk 1:7 there rendered, "stricken in years"; See Gill on Luk 1:7. Her age will appear to be great, if it be observed, that she was seven years a married woman, and fourscore and four years a widow, which make ninety one; and if she was married at twelve years and a half, at which time the Jews ^o reckoned females marriageable, she must be an hundred and three years old; and perhaps her age might be eight or ten years more:

and had lived with her husband seven years from her virginity: this is mentioned to observe her chastity, that she was in her virginity, or a chaste virgin, when she became a wife; such an one as the high priest was obliged to have, Lev 21:13 and that the tokens of her virginity were brought, which the Jewish laws obliged to, Deu 22:15 and that she lived honestly, and honourably, with her husband, during the term of her marriage state,

Gill: Luk 2:37

And she was a widow of about fourscore and four years,.... Which is not the date of her whole age, as some have thought, but of her widowhood state, as distinct from her marriage state, and the time of her virginity. And this sense all the versions favour,

Which departed not from the temple that is, she was constant in her devotion there, at the time of divine service, whether by night or day; not that she was in it, for she had been out of it now; otherwise it could not with propriety be said of her, that

she coming in that instant, as in the next verse; but that she always was there when there was any worship performed, in which women might be concerned, and which is pointed out in the next clause:

but served God with fastings and prayers, night and day: she attended to the usual fasts of twice a week, and to such as were enjoined the whole congregation, and to the several set times of prayer, and to every act of devotion, private or public, by night or day. In Exo 38:8 we read of women that assembled at the door of the tabernacle of the congregation: both the Targums of Onkelos and Ben Uzziel render it, "who came to pray"; and the Septuagint version, "that fasted": Anna did both.

Gill: Luk 2:38

And she coming in that instant,.... That the parents of Christ brought him into the temple; just as Simeon was embracing him in his arms, and blessing God for him, and saying the things concerning him he had done; and who also came at that juncture, as he did, under the impulse, and by the direction of the Spirit of God,

gave thanks likewise unto the Lord: praised him, as he had done, that he had sent the promised, and long looked for Messiah and Saviour; and that she had lived to see his blessed face, and this happy day; and that she should be directed to come in at this instant, and be favoured with this singular mercy of seeing the new born Saviour, and his honoured parents:

and spake of him to all them that looked for redemption in Jerusalem; this she either did at this time; they in Jerusalem that looked, and diligently waited for, and earnestly desired the Messiah, and spiritual redemption and salvation by him, being now assembled together in the temple; or afterwards, as she had opportunity of conversing with them, when she acquainted them with what she had heard and seen. By "the redemption" they were looking for, is meant, the Redeemer; as by salvation, the Saviour, in Luk 2:30. Some versions, as the Syriac, Arabic, and Ethiopic read, "the redemption of Jerusalem"; not literally, but spiritually, understood, even the redemption of the church of Christ, which is often so called: and others, as the Persic version, "the redemption of Israel"; that is, of spiritual Israel: some read "in Israel"; so one copy of Stephens's.

Gill: Luk 2:39

And when they had performed all things,.... Relating to the purification of Mary, and the presentation and redemption of her firstborn, and the sacrifices and ceremonies belonging thereunto:

according to the law of the Lord; which that directed to, and enjoined:

they returned into Galilee: not that they came from thence to Jerusalem, but from Bethlehem, where Mary gave birth, and her time for purification was now just expired: nor did they go now directly to Galilee; or, if they did, they soon came back again to Bethlehem, since here the wise men found them two years after; when by a divine warning, they went into Egypt, where they remained till Herod's death, and after came into the land of Israel, into the parts of Galilee, and dwelt at Nazareth; for which reason it is here called their own city,

to their own city Nazareth: Bethlehem was their native city, the place of their birth, at least of their family; and Nazareth was the city of their habitation.

Gill: Luk 2:40

And the child grew,.... In body, in strength, and in stature; which shows that it was a true body Christ assumed, and like ours, which did not come to its maturity at once, but by degrees:

and waxed strong in spirit, or in his soul; for as he had a true body, he had also a reasonable soul; the faculties of which were far from being weak, they were exceeding strong, and appeared stronger and stronger every day; his understanding was clear, his judgment solid, and his memory strong and retentive, his will, and the desires of it, were to that which is good, and his affections cleaved unto it. The Persic and Ethiopic versions read, "was strengthened in", or "by the Holy Spirit"; with the grace and gifts of it; but the former sense is best,

Filled with wisdom; and knowledge as man; for this is to be understood, not of his essential wisdom as God, nor of those treasures of wisdom and knowledge, which were hid in him as mediator, to be dispensed to his church; but of his created and natural wisdom, as man; in which he increased gradually, as his body grew, and the faculties of his soul opened under the influences of his deity, and the power of his Spirit,

and the grace of God was upon him; which designs not the fulness of grace that was in him, as mediator, for the supply of his people: but either that internal grace which was bestowed on his human nature, even the various graces of the Spirit of God, and which flowed from the grace of union of the two natures in him; or rather the love and favour of God, which in various instances was in a very singular manner manifested to him.

Gill: Luk 2:41

Now his parents went to Jerusalem every year,.... Joseph was obliged to go three times a year, as were all the males in Israel, at the feasts of the passover, pentecost, and tabernacles, Deu 16:16. The first of these is expressed here, at the feast of the passover; but the women were not obliged to go up: for so it is said by the Jews ^p, פסחן של נשים רשות, "the passover of women is voluntary", or in their own power; they might go up to the feast, or not, as they pleased. It is indeed said of Hillell, who was now alive, that he obliged the women to the first, but not to a second passover: to which the Karaites object; the account they give is as follows ^q,

"truly the women were obliged, by the school of Hillell, to the offering of the passover; but if they were hindered from the first passover, the second was in their power; that is, the thing depended upon their will and pleasure, whether they would offer or not, which may be justly wondered at; for why should they be obliged to the, first, and not the second? for behold, as to the obligation of the passover, there is no difference between the first passover, and the second, The sum of the matter is, our wise men, on whom be peace, have determined and say, that there is no obligation but to males, who are arrived to maturity.

So that this was a voluntary thing in Mary; which discovers her piety and religion, and her great regard to the ordinances and appointments of God,

Gill: Luk 2:42

And when he was twelve years old,.... Not that he was now, בר מצוה, "a son of the commandment", ^r to use the Jewish phrase; or now came under the yoke of the law; or was obliged to the duties of adult church membership, as is asserted by some; nor particularly to go to Jerusalem to make his appearance at the feast of the passover, or any other feast: for according to the maxims of the Jews, persons were not obliged to the duties of the law, or subject to the penalties of it in case of non-performance, until they were, a female, at the age of twelve years, and one day, and a male, at the age of thirteen years, and one day; but then they used to train up their children, and inure them to religious exercises before: as for instance, though they were not obliged to fast on the day of atonement, until they were at the age before mentioned; yet, they used them to it two or three year's before, as they were able to endure it: a son of nine, or ten years old, they train him up by hours; they make him fast so many hours; and one of eleven, or "twelve years old", they make him fast a whole day: but then this was not law, but custom; and which they observed, that they might be used to the commandments ^s, and be expert in them, and ready to perform them when required. It is said, ^t that "there was a good custom in Jerusalem to make their little sons and daughters fast on a fast day; the son of a year, till the very day he is "twelve years old", when he fasts the whole day; and after that they carry him, and bring him before every ancient man, that he may bless him, and confirm him, and pray over him, that he may be worthy in the law, and in good works; and: every one that is greater than he in the city, he stands up from his place, and goes before him, and bows to him, to pray for him: and this is to learn him, that they are beautiful, and their works beautiful and acceptable to God; and they did not use to leave their little children behind them, but brought them to the synagogues, כדי לזרזם במצות, "that they might be ready in the commandments".

That they might be inured to them, and expert in them, when they were under obligation to them; for they were not properly under the law, until they were arrived to the age above mentioned; nor were they reckoned adult church members till then, nor then neither, unless worthy persons: for so it is said ^u,

"he that is worthy, at thirteen years of age, is called בן לכי, "a son of the congregation of Israel";

that is, a member of the church. When therefore Joseph and Mary took Jesus along with them, at this age,

when they went up to Jerusalem, after the custom of the feast of the passover, it shows their religious regard to him; and may be an instruction to parents, to bring up their children in the nurture and admonition of the Lord, after their example,

Gill: Luk 2:43

And when they had fulfilled the days,.... The seven days of the fear of unleavened bread, for so many days that feast was observed; and though it was not absolutely necessary, and obligatory upon them to stay all that time at Jerusalem, yet Mary and Joseph seem so to have done, as did the more religious and devout persons:

as they returned; at the time when they were going from Jerusalem home again:

the child Jesus tarried behind in Jerusalem; being desirous of hearing the discourses of the doctors about the sense of the Scriptures, the meaning of the laws, and the traditions of the elders, and of conversing with them:

and Joseph, and his mother, knew not of it; of his intention to tarry longer, nor of his design in so doing: he did not ask leave of them, since his stay was about an affair of his heavenly Father's; and therefore this action of Christ is not to be drawn into an example, or precedent for children, to act without consulting, or asking leave of their parents. They had no notion at all of his staying behind them, nor any suspicion of it; nor did they miss him for a considerable time; which might be owing to the large numbers that went in company together, so that they could not tell but that he was in the crowd, though they did not see him; or to the men and women travelling in separate companies, as is thought; so that Joseph might think he was with Mary, and Mary might conclude he was with Joseph, till they came to the end of their first day's journey, when they came together, and then missed him.

Gill: Luk 2:44

But they supposing him to have been in the company,.... That travelled together into the same parts, having been, as they, at Jerusalem to keep the feast:

went a day's journey; either before they missed him; or if they missed him sooner, yet they went on inquiring for him in the company, until they were come a day's journey before they thought, or, at least, determined on going back to Jerusalem. The bounds of a day's journey from Jerusalem are said to be ^w Elath on the south, and Akrabba on the north; elsewhere ^x it is, Elathon the north, and Akrabbaon the south, Lud, or Lydda, on the west, and Jordan on the east; wherefore, as Galilee lay north of Jerusalem, the bound of this day's journey must be, according to the Misna, Akrabba, and, according to the Talmud, Elath. Nazareth was three days journey from Jerusalem ^y: according to the Jewish writers ^z, a day's journey was ten "parsas", or large miles, Which were forty lesser miles; and which, they say, is a middling man's walk, on a middling day, as in the months of Tisri, or Nisan, when days and nights were alike: and it was in the latter of those months, on the twenty second day of it, that Joseph and Mary set out on their journey; see Exo 12:18 but it cannot be thought that women and children should be able to travel so many miles a day, and therefore this day's journey, very likely, was shorter:

and they sought him among their kinsfolks and acquaintance; when they came to the end of their day's journey, where they took up their lodging for that night: and as the company was large, they doubtless lay at different houses; wherefore they inquired in every house, where their relations and acquaintance lay, after their child Jesus, where they might most reasonably expect he would be: and so, in a spiritual sense, when souls have lost sight of Christ, of whom should they inquire concerning him? and where should they expect to hear of him, but among their spiritual kindred and friends, and who also are related to Christ? see Son 5:9.

Gill: Luk 2:45

And when they found him not,.... In the company that came from Jerusalem with them, nor among any of their relations and friends, with whom they supposed he was:

they turned back again to Jerusalem, that is, the next morning, for it can hardly be thought they would set out that night, after they had travelled all day, without taking some repose:

seeking him; at Jerusalem, in the streets and broad places of it; a figure of the church and ordinances, where souls look for, and inquire after their beloved, when they have lost him, Son 3:1.

Gill: Luk 2:46

And it came to pass, that after three days,.... From their first setting out from Jerusalem, when Jesus tarried behind; or on the third day, which may be reckoned thus; the first day was spent in journeying, and the second in coming back the same journey, and the third day they sought all Jerusalem for him, when

they found him in the temple; his Father's house, the house of God, a figure of a Gospel church, where the word and ordinances are duly administered, and where Christ is to be found. What part of the temple Christ was in, is not easy to say; it was not in the holy of holies, for none but the high priest went into that, and that only on the day of atonement; nor in the court of the priests, for he was not among them, but the doctors; nor in the court of the Israelites, where the common people worshipped: it may be best judged of, by observing where their several consistories, or courts of judicature were ^a; the grand sanhedrim sat in the sanctuary, in the room Gazith; the lesser sanhedrim, which consisted of twenty three persons, and the bench of three; the one sat in the gate of the court (of the Israelites); and the other in the gate of the mountain of the house (or court of the Gentiles); it seems most likely, that he was in the room Gazith, where the grand sanhedrim sat; for here was the largest number of doctors; and it was the more amazing to his parents, to find him here; unless it should be rather thought, that he was in the synagogue in the temple, for such an one there ^b was there; where, after service was over, he might be admitted to a conversation with the learned doctors that belonged to it: it follows,

sitting in the midst of the doctors: the principal doctors in being at this time, were Hillell and Shammai, the one the president, and the other vice president of the council; and Rabban Simeon, the son of Hillell, who succeeded him in his office; and R. Judah, and R. Joshua, the sons of Bethira; Jonathan ben Uzziel, the author of the Chaldee paraphrase; and R. Jochanan ben Zaccai. The sanhedrim sat in a semicircular form, like the half of a round corn floor; so that they could see one another, and the prince, and the father of the court, could see them all; and before them sat three rows of the disciples of the wise men, or scholars; and in each row there were three and twenty men: the first row was next to the sanhedrim, and the second row below that, and the third row below that; and in every row they sat according to their superiority in wisdom ^c: on a seat, in one of these rows, I think, Christ sat among the scholars; and this may be called sitting among the doctors, because these seats were just before them, and were in a semicircular form; at least he might be here at first; when upon the questions he put, and the answers he made, he was taken particular notice of by the doctors, who might call him up, and place him between them; for this, in some cases, was done to scholars. Thus, it is said ^d,

"if one of the disciples, or scholars, say, I have something to say in favour of him, (one that is on his trial,) they bring him up, and "cause him to sit in the midst of them"; and he does not go down from thence all the whole day.

Both hearing them: their debates and decisions about points in the law of Moses:

and asking them questions; upon those points. Had this been a "Midrash", or school, there would be no difficulty of producing instances of putting questions to the doctors there; but there was no such place in the temple, or synagogue, where teachers were interrogated by their hearers; for which reason I think the passages, produced by Dr. Lightfoot, are not so pertinent, since they refer to such a place: it is very likely, since there were such a number of scholars admitted to sit before the sanhedrim to hear their controversies, and determinations, and were allowed, in some cases, to speak; so they might be suffered to put questions, in order to gain knowledge,

Gill: Luk 2:47

And all that heard him were astonished,.... All in the sanhedrim, both the doctors, and their disciples, were amazed,

at his understanding; in the knowledge of the law, and of the Scriptures:

and his answers; which he returned to the questions the doctor's put to him, which were made with so much wisdom and judgment, that it was surprising in one of his years.

Gill: Luk 2:48

And when they saw him they were amazed,.... That is, when Joseph and Mary saw him amidst the doctors, they were astonished that he was admitted among them, and had in such esteem by them:

and his mother said unto him; she being his own, and only parent, and not Joseph; and therefore he said nothing, but left it to her; who upon sight of him, at least as soon as she had a proper opportunity after he had left the doctors, began to chide, or rather to expostulate with him after this manner:

son, why hast thou thus dealt with us? which was said with great tenderness of affection, and in much mildness; and may be a pattern to parents, who should not provoke their children to anger, but deal gently and tenderly with them:

behold, thy father and I have sought thee sorrowing; with great grief, anxiety, and solicitude, fearing lest some evil had befallen him. Mary calls Joseph his father, though she knew he was not, in a proper sense; but because he was supposed to be so, and was his father by the law of marriage; and especially, she might call him so because of his paternal care of him in his education, and bringing him up: for it is a maxim with the Jews ^e, that "not he that begets, but he that brings up, is the father.

Gill: Luk 2:49

And he said unto them, how is it that ye sought me?.... That is, with so much uneasiness and distress of mind, not trusting in the power and providence of God, to take care of him; and in other places, besides the temple, where they had been inquiring for him:

wist ye not that I must be about my Father's business? or "in my Father's house", as the Syriac and Persic versions render it; where, as soon as you missed me, you might, at once, have concluded I was, and not have put yourselves to so much trouble and pains in seeking for me. Christ seems to tax them with ignorance, or, at least, forgetfulness of his having a Father in heaven, whose business he came to do on earth; and which they should have thought in their own minds he was now about, and so have made themselves easy. The business that Christ came about was to preach the Gospel, and which he afterwards performed with great clearness and fulness, with much power, majesty, and authority, with great constancy and diligence, with much concern for the souls of men, arid with great awfulness; and in which he took great delight, though he went through many dangers and risks of life; as also to work miracles in proof of his deity and Messiahship, and for the good of the bodies of men, and in which he was very assiduous, going about every where doing good this way: but the main, and principal part of his business was, to work out salvation for his people, by fulfilling the law, making reconciliation and atonement for their sins, and obtaining eternal redemption: this was a business which neither angels nor men could do; was very toilsome and laborious, and yet he delighted in it; nor did he desist from it until it was accomplished: and this is called his Father's business, because he contrived and assigned it to him; he called him to it, and sent him to perform; he enjoined it to him as man and mediator, and the glory of his perfections was concerned in it, and secured by it: and it was a business that Christ must be about, be concerned in, and perform, because he engaged to do it from all eternity; and because it was the will of his Father, which must be done, and was necessary in order to show himself dutiful and obedient; and because it was foretold in prophecy again and again and promised that it should be done; and because it could not be done by another. Now our Lord's conversing with the doctors, and which was a branch of his prophetic office, and was, no doubt, with a view to the good of the souls of men, and nothing less than miraculous, was a show, a prelude of, and a sort of an entrance upon the business he came about.

Gill: Luk 2:50

And they understood not the saying,.... What he meant by his Father's house, or his Father's business, and the necessity of his being there, and about that:

which he spake unto them; at that time, and as above related.

Gill: Luk 2:51

And he went down with them,.... From the temple, and from Jerusalem, which were on high ground:

and came to Nazareth; where he, and his parents, had lived ever since their return from Egypt:

and was subject unto them; for though he thought fit to let them know, or, at least, put them in mind, that he had a Father in heaven, whose business he came about, and must do, and therefore did not judge it necessary to ask their leave to stay at Jerusalem on that account; yet, as man, and willing to set an example of filial subjection to parents, he went along with them, and showed all dutiful respect unto them, yielding a ready and cheerful obedience to their commands, living with them, and working under them, and for them: and so he continued till he was about thirty years of age:

but his mother kept all these sayings, or things; for this relates not only to the words of Christ, but to the whole history of his staying behind them at Jerusalem, of his sitting among the doctors, hearing them, and asking them questions, to the astonishment of all. These things she treasured up, and preserved,

in her heart; that is, in her memory; so the word is used in Jewish writings. It is reported of R. Meir ^f, that "he went to intercalate the year in Asia, and there was no Megilla (the book of Esther) there, and he wrote it, מלבו, "out of his heart", (i.e. out of his memory,) and read it.

Gill: Luk 2:52

And Jesus increased in wisdom,.... As man; for neither his divine wisdom, nor the treasures of wisdom and knowledge in him, as mediator, could admit of any increase; but as he grew in body, the faculties of his soul opened, and received gradually large measures of wisdom and knowledge, in things natural and spiritual, through the in dwelling of his divine nature in him, and the Holy Spirit that was, without measure, on him:

and stature: the word signifies age also; and so the Vulgate Latin has rendered it: but that is not the meaning of it here, since it would have been entirely unnecessary to have observed, that he increased in age, which must be unavoidable: but the sense is, that as he increased in the wisdom and knowledge of his human soul, so he likewise increased in the stature of his body: and in favour with God and man: he appeared by the grace that was in him, and the gifts bestowed on him, to be high in the love and favour of God; and had a large share in the esteem and affections of all good men, who had the honour and happiness of knowing him, and of being acquainted with him.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 2:22

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, kaqarismo") refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).

sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.

³ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 2:23

¹ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

² sn An allusion to Exod 13:2, 12, 15.

NET Notes: Luk 2:24

¹ sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.

² sn A quotation from Lev 12:8; 5:11 (LXX).

NET Notes: Luk 2:25

¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.

⁴ tn Or “deliverance,” “consolation.”

sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar 44:7).

⁵ sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1–2 as they share the will of the Lord.

NET Notes: Luk 2:26

¹ tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

³ tn Grk “would not see death” (an idiom for dying).

⁴ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.

NET Notes: Luk 2:27

¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

³ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

⁴ tn Grk “the temple.”

sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.

⁵ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

NET Notes: Luk 2:28

¹ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

² tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

NET Notes: Luk 2:29

¹ sn The phrase according to your word again emphasizes that God will perform his promise.

² tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

³ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

⁴ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

⁵ tn Grk “now release your servant.”

NET Notes: Luk 2:30

¹ sn To see Jesus, the Messiah, is to see God’s salvation.

NET Notes: Luk 2:31

¹ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

NET Notes: Luk 2:32

¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

NET Notes: Luk 2:33

¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

² tn Grk “his”; the referent (the child) has been specified in the translation for clarity.

³ tc Most mss ([A] Θ [Ψ] ˹³ 33 Ï it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (Jo pathr autou, “his father”) is both external (א B D L W 1 700 1241 pc sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.

⁴ tn The term refers to the amazement at what was happening as in other places in Luke 1–2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).

NET Notes: Luk 2:34

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “behold.”

³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

⁵ tn Grk “and for a sign of contradiction.”

NET Notes: Luk 2:35

¹ tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.

² sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.

³ sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.

⁴ sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

NET Notes: Luk 2:36

¹ tn Her age is emphasized by the Greek phrase here, “she was very old in her many days.”

NET Notes: Luk 2:37

¹ tn Grk “living with her husband for seven years from her virginity and she was a widow for eighty four years.” The chronology of the eighty-four years is unclear, since the final phrase could mean “she was widowed until the age of eighty-four” (so BDAG 423 s.v. ἕως 1.b.α). However, the more natural way to take the syntax is as a reference to the length of her widowhood, the subject of the clause, in which case Anna was about 105 years old (so D. L. Bock, Luke [BECNT], 1:251-52; I. H. Marshall, Luke, [NIGTC], 123-24).

² sn The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.

NET Notes: Luk 2:38

¹ tn Grk “at that very hour.”

² tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

³ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

⁴ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

⁵ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Luk 2:39

¹ tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.

² tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

³ tn Or “completed.”

⁴ sn On the phrase the law of the Lord see Luke 2:22-23.

⁵ tn Or “city.”

⁶ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

NET Notes: Luk 2:40

¹ tc Most mss (A Θ Ψ Ë^1,13 33 Ï) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W pc lat co) lack the word.

² sn With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.

³ tn Or “grace.”

⁴ sn On the phrase the favor of God see Luke 1:66.

NET Notes: Luk 2:41

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn On the distributive use of the term κατά (kata), see BDF §305.

⁵ sn The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law (Exod 23:14-17).

NET Notes: Luk 2:42

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

³ tc Most mss, especially later ones (A C^vid Θ Ψ 0130 Ë^1,13 33 Ï lat) have εἰς ῾Ιεροσόλυμα (eij" &ierosoluma, “to Jerusalem”) here, but the ms support for the omission is much stronger (א B D L W 579 1241 pc co); further, the longer reading clarifies what they went up to and thus looks like a motivated reading.

NET Notes: Luk 2:43

¹ tn Here καί (kai) has been translated contrastively in keeping with the context. This outcome is different from what had happened all the times before.

² tn Grk “when the days ended.”

³ tn The word “home” is not in the Greek text, but has been supplied for clarity.

⁴ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁵ tc Most mss, especially later ones (A C Ψ 0130 ˹³ Ï it), read ᾿Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ (Iwshf kai Jh mhthr aujtou, “[both] Joseph and his mother”), a reading evidently intended to insulate the doctrine of the virgin conception of our Lord. But א B D L W Θ Ë¹ 33 579 1241 pc lat sa read οἱ γονεῖς αὐτοῦ (Joi gonei" autou, “his parents”) as in the translation. Such motivated readings as the former lack credibility, especially since the better witnesses affirm the virgin conception of Christ in Luke 1:34-35.

NET Notes: Luk 2:44

¹ sn An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ tn Or “and friends.” See L&N 28.30 and 34.17.

NET Notes: Luk 2:45

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn The return to Jerusalem would have taken a second day, since they were already one day’s journey away.

NET Notes: Luk 2:46

¹ tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

² sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.

³ tn Grk “the temple.”

⁴ tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.

NET Notes: Luk 2:47

¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

² sn There was wonder (all who heard…were astonished) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.

NET Notes: Luk 2:48

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “when they”; the referent (his parents) has been supplied in the translation for clarity.

³ tn Grk “And his.” Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ tn The Greek word here is τέκνον (teknon) rather than υἱός (Juios, “son”).

⁵ tn Or “Child, why did you do this to us?”

⁶ tn Or “your father and I have been terribly worried looking for you.”

NET Notes: Luk 2:49

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

² tn Grk “he said to them.”

³ tn Grk “Why is it that you were looking for me?”

⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

NET Notes: Luk 2:50

¹ tn Grk “And they.” Here καί (kai) has been translated as “yet” to indicate the contrast.

² tn Grk “they”; the referent (his parents) has been specified in the translation for clarity.

³ sn This was the first of many times those around Jesus did not understand what he was saying at the time (9:45; 10:21-24; 18:34).

⁴ tn Or “the matter.”

⁵ tn Grk “which he spoke.”

NET Notes: Luk 2:51

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

³ tn Or “was submitting.”

⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast.

⁵ tn Or “all these words.”

⁶ sn On the phrase his mother kept all these things in her heart compare Luke 2:19.

NET Notes: Luk 2:52

¹ tn Or “kept increasing.” The imperfect tense suggests something of a progressive force to the verb.

Geneva Bible: Luk 2:22

^{( 4 )} And when the days of ^{( h )} her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord;

^{( 4 )} Christ, upon whom all our sins were laid, being offered to God according to the law purifies both Mary and us all in himself.

^{( h )} This is meant for the fulfilling of the law: for otherwise the virgin was not defiled, nor unclean, by the birth of this child.

Geneva Bible: Luk 2:25

^{( 5 )} And, behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the ^{( i )} Holy Ghost was upon him.

^{( 5 )} Simeon openly in the temple foretells the death of the coming of Messiah, of the casting out of the greatest part of Israel, and of the calling of the Gentiles.

^{( i )} He was endued with the gifts of the Holy Spirit, and this is said using the figure of speech metonymy.

Geneva Bible: Luk 2:27

And he came by the Spirit into the temple: and when the ^{( k )} parents brought in the child Jesus, to do for him after the custom of the law,

^{( k )} Joseph and Mary: and he says "parents" because that is what most of the people then thought.

Geneva Bible: Luk 2:29

Lord, now ^{( l )} lettest thou thy servant depart in peace, according to thy ^{( m )} word:

^{( l )} Let me depart out of this life, to be joined to my Father.

^{( m )} As you promised me.

Geneva Bible: Luk 2:30

For ^{( n )} mine eyes have seen thy ^{( o )} salvation,

^{( n )} That is, for I have seen with my very eyes: for he saw before in mind, as it is said of Abraham, "He saw my day and rejoiced."

^{( o )} That in which your salvation is contained.

Geneva Bible: Luk 2:31

Which thou hast prepared ^{( p )} before the face of all people;

^{( p )} As a sign set up in a high place for all men to look upon.

Geneva Bible: Luk 2:34

And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is ^{( q )} set for the ^{( r )} fall and rising again of many in Israel; and for a ^{( s )} sign which shall be spoken against;

^{( q )} Is appointed and set by God for a mark.

^{( r )} Fall of the reprobate who perishes because of their own fault: and for the rising of the elect, unto whom God will give faith to believe.

^{( s )} That is, a mark, which all men will strive earnestly to hit.

Geneva Bible: Luk 2:35

(Yea, a sword shall ^{( t )} pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

^{( t )} Will most keenly wound and grieve.

Geneva Bible: Luk 2:36

^{( 6 )} And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

^{( 6 )} Another witness besides Simeon, against whom no objection may be brought, inviting all men to the receiving of the Messiah.

Geneva Bible: Luk 2:40

And the child grew, and waxed strong in spirit, ^{( u )} filled with wisdom: and the grace of God was upon him.

^{( u )} As Christ grew up in age, so the virtue of his Godhead showed itself more and more.

Geneva Bible: Luk 2:41

^{( 7 )} Now his parents went to Jerusalem every year at the feast of the passover.

^{( 7 )} The scribes and Pharisees are aroused to hear the wisdom of Christ in his time by an extraordinary deed.

Geneva Bible: Luk 2:48

^{( 8 )} And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

^{( 8 )} All duties which we owe to men, even though they are not to be neglected, so are they (according to the position in life which God has set us) not to be preferred before the glory of God.

Geneva Bible: Luk 2:51

^{( 9 )} And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

^{( 9 )} Christ, very man, is made like us in every way except sin.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 2:1-52

1 Augustus taxes all the Roman empire.

6 The nativity of Christ.

8 An angel relates it to the shepherds, and many sing praises to God for it.

15 The shepherds glorify God.

21 Christ is circumcised.

22 Mary purified.

25 Simeon and Anna prophesy of Christ,

39 who increases in wisdom,

41 questions in the temple with the doctors,

51 and is obedient to his parents.

Maclaren: Luk 2:29-30

Simeon's Swan-Song

Lord, now lettest Thou Thy servant depart in peace, according to Thy word: 30. For mine eyes have seen Thy salvation.'--Luke 2:29-30.

THAT scene, when the old man took the Infant in his withered arms, is one of the most picturesque and striking in the Gospel narrative. Simeon's whole life appears, in its later years, to have been under the immediate direction of the Spirit of God. It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted. It was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ.' And he came by the Spirit into the Temple.' I suppose that means that some inward monition, which he recognised to be of God, sent him there, in the expectation that at last he was to see the Lord's Christ.' He was there before the Child was brought by His parents, for we read He came by the Spirit into the Temple, and when the parents brought in the Child Jesus… he took Him in his arms.' Think of the old man, waiting there in the Sanctuary, told by God that he was thus about to have the fulfilment of his life-long desire, and yet probably not knowing what kind of a shape the fulfilment would take. There is no reason to believe that he knew he was to see an infant; and he waits. And presently a peasant woman comes in with a child in her arms, and there arises in his soul the voice Anoint Him! for this is He!' And so, whether he expected such a vision or no, he takes the Child in his arms, and says, Lord! Now, now!-after all these years of waiting--lettest Thou Thy servant depart in peace.'

Now, it seems to me that there are two or three very interesting thoughts deducible from this incident, and from these words. I take three of them. Here we have the Old recognising and embracing the New; the slave recognising and submitting to his Owner; and the saint recognising and welcoming the approach of death.

I. The Old Recognising And Embracing The New.

It is striking to observe how the description of Simeon's character expresses the aim of the whole Old Testament Revelation. All that was meant by the proceding long series of manifestations through all these years was accomplished in this man. For hearken how he is described--just and devout,' that is the perfection of moral character, stated in the terms of the Old Testament; waiting for the Consolation of Israel,' that is the ideal attitude which the whole of the gradual manifestation of God's increasing purpose running through the ages was intended to make the attitude of every true Israelite--an expectant, eager look forwards, and in the present, the discharge of all duties to God and man. And the Holy Ghost was upon him'; that, too, in a measure, was the ultimate aim of the whole Revelation of Israel. So this man stands as a bright, consummate flower which had at last effloresced from the roots; and in his own person, an embodiment of the very results which God had patiently sought through millenniums of providential dealing and inspiration. Therefore in this man's arms was laid the Christ for whom he had so long been waiting,

And he exhibits, still further, what God intended to secure by the whole previous processes of Revelation, in that he recognises that they were transcended and done with, that all that they pointed to was accomplished when a devout Israelite took into his arms the Incarnate Messiah, that all the past had now answered its purpose, and like the scaffolding when the top stone of a building is brought forth with shouting, might be swept away and the world be none the poorer. And so he rejoices in the Christ that he receives, and sings the swan-song of the departing Israel, the Israel according to the Spirit. And that is what Judaism was meant to do, and how it was meant to end, in an euthanasia, in a passing into the nobler form of the Christian Church and the Christian citizenship.

I do not need to remind you how terribly unlike this ideal the reality was, but I may, though only in a sentence or two, point out that that relation of the New to the Old is one that recurs, though in less sharp and decisive forms, in every generation, and in our generation in a very special manner. It is well for the New when it consents to be taken in the arms of the Old, and it is ill for the Old when, instead of welcoming, it frowns upon the New, and instead of playing the part of Simeon, and embracing and blessing the Infant, plays the part of a Herod, and seeks to destroy the Child that seems to threaten its sovereignty. We old people who are conservative, if not by nature, by years, and you young people who are revolutionary and innovating by reason of your youth, may both find a lesson in that picture in the Temple, of Simeon with the Infant Christ in his arms.

II. Further, We Have Here The Slave Recognising And Submitting To His Owner.

Now the word which is here employed for Lord is one that very seldom occurs in the New Testament in reference to God; only some four or five times in all. And it is the harshest and hardest word that can be picked out. If you clip the Greek termination off it, it is the English word despot,' and it conveys all that that word conveys to us, not only a lord in the sense of a constitutional monarch, not only a lord in the polite sense of a superior in dignity, but a despot in the sense of being the absolute owner of a man who has no rights against the owner, and is a slave. For the word slave' is what logicians call the correlative of this word despot,' and as the latter asserts absolute ownership and authority, the former declares abject submission. So Simeon takes these two words to express his relation and feeling towards God. Thou art the Owner, the Despot, and I am Thy slave.' That relation of owner and slave, wicked as it is, when subsisting between two men--an atrocious crime, the sum of all villainies,' as the good old English emancipators used to call it--is the sum of all blessings when regarded as existing between man and God. For what does it imply? The right to command and the duty to obey, the sovereign will that is supreme over all, and the blessed attitude of yielding up one's will wholly, without reserve, without reluctance, to that infinitely mighty, and--blessed be God!--infinitely loving Will. Absolute authority calls for abject submission.

And again, the despot has the unquestioned right of life and death over his slave, and if he chooses, can smite him down where he stands, and no man have a word to say. Thus, absolutely, we hang upon God, and because He has the power of life and death, every moment of our lives is a gift from His hands, and we should not subsist for an instant unless, by continual effluence from Him, and influx into us, of the life which flows from Him, the Fountain of life.

Again, the slave-owner has entire possession of all the slave's possessions, and can take them and do what he likes with them. And so, all that I call mine is His. It was His before it became mine; it remains His whilst it is mine, because I am His, and so what seems to belong to me belongs to Him, no less truly. What, then, do you do with your possessions? Use them for yourselves? Dispute His ownership? Forget His claims? Grudge that He should take them away sometimes, and grudge still more to yield them to Him in daily obedience, and when necessary, surrender them? Is such a temper what becomes the slave? What reason has he to grumble if the master comes to him and says, This little bit of ground that I have given you to grow a few sugar-canes and melons on, I am going to take back again.' What reason have we to set up our puny wills against Him, if He exercises His authority over us and demands that we should regard ourselves not only as sons but also as slaves to whom the owner of it and us has given a talent to be used for Him?

Now, all that sounds very harsh, does it not? Let in one thought into it, and it all becomes very gracious. The Apostle Peter, who also once uses this word despot,: does so in a very remarkable connection. He speaks about men's denying the despot that bought them.' Ah, Peter! you were getting on very thin ice when you talked about denial. Perhaps it was just because he remembered his sin in the judgment hall that he used that word to express the very utmost degree of degeneration and departure from Jesus. But be that as it may, he bases the slave-owner's right on purchase. And Jesus Christ has bought us by His own precious blood; and so all that sounds harsh in the metaphor, worked out as I have been trying to do, changes its aspect when we think of the method by which He has acquired His rights and the purpose for which He exercises them. As the Psalmist said, Oh, Lord! truly I am Thy slave. Thou hast loosed my bonds.'

III. So, Lastly, We Have Here The Saint Recognising And Welcoming The Approach Of Death.

Now, it is a very singular thing, but I suppose it is true, that somehow or other, most people read these words,' Lord! now lettest Thou Thy servant depart in peace,' as being a petition; Lord! now let Thy servant depart.' But they are not that at all. We have here not a petition or an aspiration, but a statement of the fact that Simeon recognises the appointed token that his days were drawing to an end, and it is the glad recognition of that fact. Lord! I see now that the time has come when I may put aside all this coil of weary waiting and burdened mortality, and go to rest.' Look how he regards approaching death. Thou lettest Thy servant depart' is but a feeble translation of the original, which is better given in the version that has become very familiar to us all by its use in a musical service, the Nunc Dimittis; Now Thou dost send away.' It is the technical word for relieving a sentry from his post. It conveys the idea of the hour having come when the slave who has been on the watch through all the long, weary night, or toiling through all the hot, dusty day, may extinguish his lantern, or fling down his mattock, and go home to his little hut. Lord! Thou dost dismiss me now, and I take the dismission as the end of the long watch, as the end of the long toil.'

But notice, still further, how Simeon not only recognises, but welcomes the approach of death. Thou lettest Thy servant depart in peace.' Yes, there speaks a calm voice tranquilly accepting the permission. He feels no agitation, no fluster of any kind, but quietly slips away from his post. And the reason for that peaceful welcome of the end is for mine eyes have seen Thy salvation.' That sight is the reason, first of all, for his being sure that the curfew had rung for him, and that the day's work was done. But it is also the reason for the peacefulness of his departure. He went in peace,' because of what? Because the weary, blurred, old eyes had seen all that any man needs to see to be satisfied and blessed. Life could yield nothing more, though its length were doubled to this old man, than the sight of God's salvation.

Can it yield anything more to us, brethren? And may we not say, if we have seen that sight, what an unbelieving author said, with a touch of self-complacency not admirable, I have warmed both hands at the fire of life, and I am ready to depart.' We may go in peace, if our eyes have seen Him who satisfies our vision, whose bright presence will go with us into the darkness, and whom we shall see more perfectly when we have passed from the sentry-box to the home above, and have ceased to be slaves in the far-off plantation, and are taken to be sons in the Father's house. Thou lettest Thy servant depart in peace.'

Maclaren: Luk 2:49

The Boy In The Temple

And He said unto them, How is it that ye sought Me? wist ye not that I must be about My Father's business? '--Luke 2:49.

A NUMBER of spurious gospels have come down to us, which are full of stories, most of them absurd and some of them worse, about the infancy of Jesus Christ. Their puerilities bring out more distinctly the simplicity, the nobleness, the worthiness of this one solitary incident of His early days, which has been preserved for us. How has it been preserved? If you will look over the narratives there will be very little difficulty, I think, in answering that question. Observing the prominence that is given to the parents, and how the story enlarges upon what they thought and felt, we shall not have much doubt in accepting the hypothesis that it was none other than Mary from whom Luke received such intimate details. Notice, for instance, Joseph and His mother knew not of it.' They supposed Him to have been in the company.' And when they,' i.e. Joseph and Mary, saw Him, they were astonished'; and then that final touch, He was subject to them,' as if His mother would not have Luke or us think that this one act of independence meant that He had shaken off parental authority. And is it not a mother's voice that says, His mother kept all these things in her heart,' and pondered all the traits of boyhood? Now it seems to me that, in these words of the twelve-year-old boy, there are two or three points full of interest and of teaching for us. There is,

I. That Consciousness Of Sonship.

I am not going to plunge into a subject on which certainly a great deal has been very confidently affirmed, and about which the less is dogmatised by us, who must know next to nothing about it, the better; viz. the inter-connection of the human and the divine elements in the person of Jesus Christ. But the context leads us straight to this thought--that there was in Jesus distinct growth in wisdom as well as in stature, and in favour with God and man. And now, suppose the peasant boy brought up to Jerusalem, seeing it for the first time, and for the first time entering the sacred courts of the Temple. Remember, that to a Jewish boy, his reaching the age of twelve made an epoch, because he then became a son of the Law,' and took upon himself the religious responsibilities which had hitherto devolved upon his parents. If we will take that into account, and remember that it was a true manhood which was growing up in the boy Jesus, then we shall not feel it to be irreverent if we venture to say, not that here and then, there began His consciousness of His Divine Sonship, but that that visit made an epoch and a stage in the development of that consciousness, just because it furthered the growth of His manhood.

Further, our Lord in these words, in the gentlest possible way, and yet most decisively, does what He did in all His intercourse with Mary, so far as it is recorded for us in Scripture--relegated her back within limits beyond which she tended to advance. For she said, Thy father and I have sought Thee sorrowing,' no doubt thus preserving what had been the usual form of speech in the household for all the previous years; and there is an emphasis that would fall upon her heart, as it fell upon none other, when He answered: Wist ye not that I must be about My Father's business?' We are not warranted in affirming that the Child meant all which the Man afterwards meant by the claim to be the Son of God; nor are we any more warranted in denying that He did. We know too little about the mysteries of His growth to venture on definite statements of either kind. Our sounding-lines are not long enough to touch bottom in this great word from the lips of a boy of twelve; but this is clear, that as He grew into self-consciousness, there came with it the growing consciousness of His Sonship to His Father in heaven.

Now, dear brethren, whilst all that is unique, and parts Him off from us, do not let us forget that that same sense of Sonship and Fatherhood must be the very deepest thing in us, if we are Christian people after Christ's pattern. We, too, can be sons through Him, and only through Him. I believe with all my heart in what we hear so much about new--the universal Fatherhood of God.' But I believe that there is also a special relation of Fatherhood and Sonship, which is constituted only, according to Scripture teaching in my apprehension, through faith in Jesus Christ, and the reception of His life as a supernatural life into our souls. God is Father of all men--thank God for it! And that means, that He gives life to all men; that in a very deep and precious sense the life which He gives to every man is not only derived from, but is kindred with, His own; and it means that His love reaches to all men, and that His authority extends over them. But there is an inner sanctuary, there is a better life than the life of nature, and the Fatherhood into which Christ introduces us means, that through faith in Him, and the entrance into our spirits of the Spirit of adoption, we receive a life derived from, and kindred with, the life of the Giver, and that we are bound to Him not only by the cords of love, but to obey the parental authority. Sonship is the deepest thought about the Christian life.

It was an entirely new thought when Jesus spoke to His disciples of their Father in heaven. It was a thrilling novelty when Paul bade servile worshippers realise that they were no longer slaves, but sons, and as such, heirs of God. It was the rapture of pointing to a new star flaming out, as it were, that swelled in John's exclamation: Beloved, now are we the sons of God!' For even though in the Old Testament there are a few occasional references to Israel's King or to Israel itself as being God's son,' as far as I remember, there is only one reference in all the Old Testament to parental love towards each of us on the part of God, and that is the great saying in the 103rd Psalm: Like as a father pitieth his children, so the Lord pitieth them that fear Him.' For the most part the idea connected in the Old Testament with the Fatherhood of God is authority: If I be a Father, where is Mine honour?' says the last of the prophets. But when we pass into the New, on the very threshold, here we get the germ, in these words, of the blessed thought that, as His disciples, we, too, may claim sonship to God through Him, and penetrate beyond the awe of Divine Majesty into the love of our Father God. Brethren, notwithstanding all that was unique in the Sonship of Jesus Christ, He welcomes us to a place beside Himself, and if we are the children of God by faith in Him, then are we heirs of God, and joint heirs with Christ.'

Now the second thought that I would suggest from these words is--

II. The Sweet Must' Of Filial Duty.

How is it that ye sought Me?' That means: Did you not know where I should be sure to be? What need was there to go up and down Jerusalem looking for Me? You might have known there was only one place where you would find Me. Wist ye not that I must be about My Father's business?' Now, the last words of this question are in the Greek literally, as the margin of the Revised Version tells us,' in the things of My Father'; and that idiomatic form of speech may either be taken to mean, as the Authorised Version does, about My Father's business,' or, with the Revised Version, in My Father's house.' The latter seems the rendering most relevant in this connection, where the folly of seeking is emphasised--the certainty of His place is more to the point than that of His occupation. But the locality carried the occupation with it, for why must He be in the Father's house but to be about the Father's business, to behold the beauty of the Lord and to inquire in His Temple'?

Do people know where to find us? Is it unnecessary to go hunting for us? Is there a place where it is certain that we shall be? It was so with this child Jesus, and it should be so with all of us who profess to be His followers.

All through Christ's life there runs, and occasionally there comes into utterance, that sense of a divine necessity laid upon Him; and here is its beginning, the very first time that the word occurs on His lips, I must.' There is as divine and as real a necessity shaping our lives because it lies upon and moulds our wills, if we have the child's heart, and stand in the child's position. In Jesus Christ the must' was not an external one, but He must be about His Father's business,' because His whole inclination and will were submitted to the Father's authority. And that is what will make any life sweet, calm, noble. The love of Christ constraineth us.' There is a necessity which presses upon men like iron fetters; there is a necessity which wells up within a man as a fountain of life, and does not so much drive as sweetly incline the will, so that it is impossible for him to be other than a loving, obedient child.

Dear friend, have we felt the joyful grip of that necessity? Is it impossible for me not to be doing God's will? Do I feel myself laid hold of by a strong, loving hand that propels me, not unwillingly, along the path? Does inclination coincide with obligation? If it does, then no words can tell the freedom, the enlargement, the calmness, the deep blessedness of such a life. But when these pull in two different ways, as, alas! they often do, and I have to say, I must be about my Father's business, and I had rather be about my own if I durst,' which is the condition of a great many so-called Christian people--then the necessity is miserable; and slavery, not freedom, is the characteristic of such Christianity. And there is a great deal of such to-day.

And now one last word. On this sweet must,' and blessed compulsion to be about the Father's business, there follows:

III. The Meek Acceptance Of The Lowliest Duties.

He went down to Nazareth, and was subject to them.' That is all that is told us about eighteen years, by far the largest part of the earthly life of Christ. Legend comes in, and for once not inappropriately, and tells us, what is probably quite true, that during these years, Jesus worked in the carpenter's shop, and as one story says, made yokes,' or as another tells, made light implements of husbandry for the peasants round Nazareth. Be that as it may, He was subject unto them,' and that was doing the Father's will, and being about the Father's business,' quite as much as when He was amongst the doctors, and learning by asking questions as well as by hearkening to their instructions. Everything depends on the motive. The commonest duty may be the Father's business,' when we are doing manfully the work of daily life. Only we do not turn common duty into the Father's business, unless we remember Him in the doing of it. But if we carry the hallowing and quickening influence of that great must' into all the pettinesses, and paltrinesses, and wearinesses, and sorrows of our daily trivial lives, then we shall find, as Jesus Christ found, that the carpenter's shop is as sacred as the courts of the Temple, and that to obey Mary was to do the will of the Father in heaven.

What a blessed transformation that would make of all lives! The psalmist long ago said: One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life.' We may dwell in the house of the Lord all the days of our lives. We may be in one or other of the many mansions of the Father's house where-ever we go, and may be doing the will of the Father in heaven in all that we do. Then we shall be at rest; then we shall be strong; then we shall be pure; then we shall have deep in our hearts the joyous consciousness, undisturbed by rebellious wills, that now we are the sons of God,' and the still more joyous hope, undimmed by doubts or mists, that it doth not yet appear what we shall be'; but that wherever we go, it will be but passing from one room of the great home into another more glorious still. I must be about my Father's business'; let us make that the motto for earth, and He will say to us in His own good time Come home from the field, and sit down beside Me in My house,' and so we' shall dwell in the house of the Lord for ever.'

MHCC: Luk 2:21-24

Our Lord Jesus was not born in sin, and did not need that mortification of a corrupt nature, or that renewal unto holiness, which were signified by circumcision. This ordinance was, in his case, a pledge of his future perfect obedience to the whole law, in the midst of sufferings and temptations, even unto death for us. At the end of forty days, Mary went up to the temple to offer the appointed sacrifices for her purification. Joseph also presented the holy child Jesus, because, as a first-born son, he was to be presented to the Lord, and redeemed according to the law. Let us present our children to the Lord who gave them to us, beseeching him to redeem them from sin and death, and make them holy to himself.

MHCC: Luk 2:25-35

The same Spirit that provided for the support of Simeon's hope, provided for his joy. Those who would see Christ must go to his temple. Here is a confession of his faith, that this Child in his arms was the Saviour, the salvation itself, the salvation of God's appointing. He bids farewell to this world. How poor does this world look to one that has Christ in his arms, and salvation in his view! See here, how comfortable is the death of a good man; he departs in peace with God, peace with his own conscience, in peace with death. Those that have welcomed Christ, may welcome death. Joseph and Mary marvelled at the things which were spoken of this Child. Simeon shows them likewise, what reason they had to rejoice with trembling. And Jesus, his doctrine, and people, are still spoken against; his truth and holiness are still denied and blasphemed; his preached word is still the touchstone of men's characters. The secret good affections in the minds of some, will be revealed by their embracing Christ; the secret corruptions of others will be revealed by their enmity to Christ. Men will be judged by the thoughts of their hearts concerning Christ. He shall be a suffering Jesus; his mother shall suffer with him, because of the nearness of her relation and affection.

MHCC: Luk 2:36-40

There was much evil then in the church, yet God left not himself without witness. Anna always dwelt in, or at least attended at, the temple. She was always in a praying spirit; gave herself to prayer, and in all things she served God. Those to whom Christ is made known, have great reason to thank the Lord. She taught others concerning him. Let the example of the venerable saints, Simeon and Anna, give courage to those whose hoary heads are, like theirs, a crown of glory, being found in the way of righteousness. The lips soon to be silent in the grave, should be showing forth the praises of the Redeemer. In all things it became Christ to be made like unto his brethren, therefore he passed through infancy and childhood as other children, yet without sin, and with manifest proofs of the Divine nature in him. By the Spirit of God all his faculties performed their offices in a manner not seen in any one else. Other children have foolishness bound in their hearts, which appears in what they say or do, but he was filled with wisdom, by the influence of the Holy Ghost; every thing he said and did, was wisely said and wisely done, above his years. Other children show the corruption of their nature; nothing but the grace of God was upon him.

MHCC: Luk 2:41-52

It is for the honour of Christ that children should attend on public worship. His parents did not return till they had stayed all the seven days of the feast. It is well to stay to the end of an ordinance, as becomes those who say, It is good to be here. Those that have lost their comforts in Christ, and the evidences of their having a part in him, must bethink themselves where, and when, and how they lost them, and must turn back again. Those that would recover their lost acquaintance with Christ, must go to the place in which he has put his name; there they may hope to meet him. They found him in some part of the temple, where the doctors of the law kept their schools; he was sitting there, hearkening to their instructions, proposing questions, and answering inquiries, with such wisdom, that those who heard were delighted with him. Young persons should seek the knowledge of Divine truth, attend the ministry of the gospel, and ask such questions of their elders and teachers as may tend to increase their knowledge. Those who seek Christ in sorrow, shall find him with the greater joy. Know ye not that I ought to be in my Father's house; at my Father's work; I must be about my Father's business. Herein is an example; for it becomes the children of God, in conformity to Christ, to attend their heavenly Father's business, and make all other concerns give way to it. Though he was the Son of God, yet he was subject to his earthly parents; how then will the foolish and weak sons of men answer it, who are disobedient to their parents? However we may neglect men's sayings, because they are obscure, yet we must not think so of God's sayings. That which at first is dark, may afterwards become plain and easy. The greatest and wisest, those most eminent, may learn of this admirable and Divine Child, that it is the truest greatness of soul to know our own place and office; to deny ourselves amusements and pleasures not consistent with our state and calling.

Matthew Henry: Luk 2:21-24

Our Lord Jesus, being made of a woman, was made under the law, Gal 4:4. He was not only, as the son of a daughter of Adam, made under the law of nature, but as the son of a daughter of Abraham was made under the law of Moses; he put his neck under that yoke, though it was a heavy yoke, and a shadow of good things to come. Though its institutions were beggarly elements, and rudiments of this world, as the apostle calls them, Christ submitted to it, that he might with the better grace cancel it, and set it aside for us.

Now here we have two instances of his being made under that law, and submitting to it.

I. He was circumcised on the very day that the law appointed (Luk 2:21): When eight days were accomplished, that day seven-night that he was born, they circumcised him. 1. Though it was a painful operation ( Surely a bloody husband thou has been, said Zipporah to Moses, because of the circumcision, Exo 4:25), yet Christ would undergo it for us; nay, therefore he submitted to it, to give an instance of his early obedience, his obedience unto blood. Then he shed his blood by drops, which afterwards he poured out in purple streams. 2. Though it supposed him a stranger, that was by that ceremony to be admitted into covenant with God, whereas he had always been his beloved Son; nay, though it supposed him a sinner, that needed to have his filthiness taken away, whereas he had no impurity or superfluity of naughtiness to be cut off, yet he submitted to it; nay, therefore he submitted to it, because he would be made in the likeness, not only of flesh, but of sinful flesh, Rom 8:3. 3. Though thereby he made himself a debtor to the whole law (Gal 5:3), yet he submitted to it; nay, therefore he submitted to it, because he would take upon him the form of a servant, though he was free-born. Christ was circumcised, (1.) That he might own himself of the seed of Abraham, and of that nation of whom, as concerning the flesh, Christ came, and who was to take on him the seed of Abraham, Heb 2:16. (2.) That he might own himself a surety for our sins, and an undertaker for our safety. Circumcision (saith Dr. Goodwin) was our bond, whereby we acknowledged ourselves debtors to the law; and Christ, by being circumcised, did as it were set his hand to it, being made sin for us. The ceremonial law consisted much in sacrifices; Christ hereby obliged himself to offer, not the blood of bulls or goats, but his own blood, which none that ever were circumcised before could oblige themselves to. (3.) That he might justify, and put an honour upon, the dedication of the infant seed of the church to God, by that ordinance which is the instituted seal of the covenant, and of the righteousness which is by faith, as circumcision was (Rom 4:11), and baptism is. And certainly his being circumcised at eight days old doth make much more for the dedicating of the seed of the faithful by baptism in their infancy than his being baptized at thirty years old doth for the deferring of it till they are grown up. The change of the ceremony alters not the substance.

At his circumcision, according to the custom, he had his name given him; he was called Jesus or Joshua, for he was so named of the angel to his mother Mary before he was conceived in the womb (Luk 1:31), and to his supposed father Joseph after, Mat 1:21. [1.] It was a common name among the Jews, as John was (Col 4:11), and in this he would be made like unto his brethren. [2.] It was the name of two eminent types of him in the Old Testament, Joshua, the successor of Moses, who was commander of Israel, and conqueror of Canaan; and Joshua, the high priest, who was therefore purposely crowned, that he might prefigure Christ as a priest upon his throne, Zec 6:11, Zec 6:13. [3.] It was very significant of his undertaking. Jesus signifies a Saviour. He would be denominated, not from the glories of his divine nature, but from his gracious designs as Mediator; he brings salvation.

II. He was presented in the temple. This was done with an eye to the law, and at the time appointed by the law, when he was forty days old, when the days of her purification were accomplished, Luk 2:22. Many copies, and authentic ones, read autōn for autēs , the days of their purification, the purification both of the mother and of the child, for so it was intended to be by the law; and our Lord Jesus, though he had no impurity to be cleansed fRom. yet submitted to it, as he did to circumcision, because he was made sin for us; and that, as by the circumcision of Christ we might be circumcised, in the virtue of our union and communion with him, with a spiritual circumcision made without hands (Col 2:11), so in the purification of Christ we might be spiritually purified from the filthiness and corruption which we brought into the world with us. Now, according to the law,

1. The child Jesus, being a first-born son, was presented to the Lord, in one of the courts of the temple. The law is here recited (Luk 2:23): Every male that opens the womb shall be called holy to the Lord, because by a special writ of protection the first-born of the Egyptians were slain by the destroying angel; so that Christ, as first-born, was a priest by a title surer than that of Aaron's house. Christ was the first-born among many brethren, and was called holy to the Lord, so as never any other was; yet he was presented to the Lord as other first-born were, and no otherwise. Though he was newly come out of the bosom of the Father, yet he was presented to him by the hands of a priest, as if he had been a stranger, that needed one to introduce him. His being presented to the Lord now signified his presenting himself to the Lord as Mediator, when he was caused to draw near and approach unto him, Jer 30:21. But, according to the law, he was redeemed, Num 18:15. The first-born of many shalt thou redeem, and five shekels was the value, Lev 27:6 : Num 18:16. But probably in case of poverty the priest was allowed to take less, or perhaps nothing; for no mention is made of it here. Christ was presented to the Lord, not to be brought back, for his ear was bored to God's door-post to serve him for ever; and though he is not left in the temple as Samuel was, to minister there, yet like him he is given to the Lord as long as he lives, and ministers to him in the true temple not made with hands.

2. The mother brought her offering, Luk 2:24. When she had presented that son of hers unto the Lord who was to be the great sacrifice, she might have been excused from offering any other; but so it is said in the law of the Lord, that law which was yet in force, and therefore so it must be done, she must offer a pair of turtle-doves, or two young pigeons; had she been of ability, she must have brought a lamb for a burnt-offering, and a dove for a sin-offering; but, being poor, and not able to reach the price of a lamb, she brings two doves, one for a burnt-offering and the other for a sin-offering (see Lev 12:6, Lev 12:8), to teach us in every address to God, and particularly in those upon special occasions, both to give thanks to God for his mercies to us and to acknowledge with sorrow and shame our sins against him; in both we must give glory to him, nor do we ever want matter for both. Christ was not conceived and born in sin, as others are, so that there was not that occasion in his case which there is in others; yet, because he was made under the law, he complied with it. Thus it became him to fulfil all righteousness. Much more doth it become the best of men to join in confessions of sin; for who can say, I have made my heart clean?

Matthew Henry: Luk 2:25-40

Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels then did him honour; and now, that we may not be offended at his being presented in the temple, like other children born in sin, and without any manner of solemnity peculiar to him, but silently, and in the crowd of other children, Simeon and Anna now do him honour, by the inspiration of the Holy Ghost.

I. A very honourable testimony is borne to him by Simeon, which was both a reputation to the child and an encouragement to the parents, and might have been a happy introduction of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here,

1. The account that is given us concerning this Simeon, or Simon. He dwelt now in Jerusalem, and was eminent for his piety and communion with God. Some learned men, who have been conversant with the Jewish writers, find that there was at this time one Simeon, a man of great note in Jerusalem, the son of Hillel, and the first to whom they gave the title of Rabban, the highest title that they gave to their doctors, and which was never given but to seven of them. He succeeded his father Hillel, as president of the college which his father founded, and of the great Sanhedrim. The Jews say that he was endued with a prophetical spirit, and that he was turned out of his place because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah; and they likewise observe that there is no mention of him in their Mishna, or book of traditions, which intimates that he was no patron of those fooleries. One thing objected against this conjecture is that at this time his father Hillel was living, and that he himself lived many years after this, as appears by the Jewish histories; but, as to that, he is not here said to be old; and his saying, Now let thy servant depart intimates that he was willing to die now, but does not conclude that therefore he did die quickly. St. Paul lived many years after he had spoken of his death as near, Act 20:25. Another thing objected is that the son of Simeon was Gamaliel, a Pharisee, and an enemy to Christianity; but, as to that, it is no new thing for a faithful lover of Christ to have a son a bigoted Pharisee.

The account given of him here is, (1.) That he was just and devout, just towards men and devout towards God; these two must always go together, and each will befriend the other, but neither will atone for the defect of the other. (2.) That he waited for the consolation of Israel, that is, for the coming of the Messiah, in whom alone the nation of Israel, that was now miserably harassed and oppressed, would find consolation. Christ is not only the author of his people's comfort, but the matter and ground of it, the consolation of Israel. He was long a coming, and they who believed he would come continued waiting, desiring his coming, and hoping for it with patience; I had almost said, with some degree of impatience waiting till it came. He understood by books, as Daniel, that the time was at hand, and therefore was now more than ever big with expectation of it. The unbelieving Jews, who still expect that which is already come, use it as an oath, or solemn protestation, As ever I hope to see the consolation of Israel, so and so it is. Note, The consolation of Israel is to be waited for, and it is worth waiting for, and it will be very welcome to those who have waited for it, and continue waiting. (3.) The Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophecy; he was filled with the Holy Ghost, and enabled to speak things above himself. (4.) He had a gracious promise made him, that before he died he should have a sight of the Messiah, Luk 2:26. He was searching what manner of time the Spirit of Christ in the Old Testament prophets did signify, and whether it were not now at hand; and he received this oracle (for so the word signifies), that he should not see death before he had seen the Messiah, the Lord's Anointed. Note, Those, and those only, can with courage see death, and look it in the face without terror, that have had by faith a sight of Christ.

2. The seasonable coming of Simeon into the temple, at the time when Christ was presented there, Luk 2:27. Just then, when Joseph and Mary brought in the child, to be registered as it were in the church-book, among the first-born, Simeon came, by direction of the Spirit, into the temple. The same Spirit that had provided for the support of his hope now provided for the transport of his joy. It was whispered in his ear, "Go to the temple now, and you shall see what you have longed to see."Note, Those that would see Christ must go to his temple; for there The Lord, whom ye seek, shall suddenly come to meet you, and there you must be ready to meet him.

3. The abundant satisfaction wherewith he welcomed this sight: He took him up in his arms (Luk 2:28), he embraced him with the greatest affection imaginable, laid him in his bosom, as near his heart as he could, which was as full of joy as it could hold. He took him up in his arms, to present him to the Lord (so some think), to do either the parent's part or the priest's part; for divers of the ancients say that he was himself a priest. When we receive the record which the gospel gives us of Christ with a lively faith, and the offer it makes us of Christ with love and resignation, then we take Christ in our arms. It was promised him that he should have a sight of Christ; but more is performed than was promised: he has him in his arms.

4. The solemn declaration he made hereupon: He blessed God, and said, Lord, now let thou thy servant depart in peace, Luk 2:29-32.

(1.) He has a pleasant prospect concerning himself, and (which is a great attainment) is got quite above the love of life and fear of death; nay, he is arrived at a holy contempt of life, and desire of death: " Lord, now let thou thy servant depart, for mine eyes have seen the salvation I was promised a sight of before I died."Here is, [1.] An acknowledgment that God had been as good as his word; there has not failed one tittle of his good promises, as Solomon owns, 1Ki 8:56. Note, Never any that hoped in God's word were made ashamed of their hope. [2.] A thanksgiving for it. He blessed God that he saw that salvation in his arms which many prophets and kings desired to see, and might not. [3.] A confession of his faith, that the child in his arms was the saviour, the Salvation itself; thy salvation, the salvation of thine appointing, the salvation which thou has prepared with a great deal of contrivance. And, while it has been thus long in the coming, it hath still been in the preparing. [4.] It is a farewell to this world: " Now let thy servant depart; now mine eyes have been blessed with this sight, let them be closed, and see no more in this world."The eye is not satisfied with seeing (Ecc 1:8), till it hath seen Christ, and then it is. What a poor thing doth this world look to one that hath Christ in his arms and salvation in his eye! Now adieu to all my friends and relations, all my enjoyments and employments here, even the temple itself. [5.] It is a welcome to death: Now let thy servant depart. Note, Death is a departure, the soul's departure out of the body, from the world of sense to the world of spirits. We must not depart till God give us our discharge, for we are his servants and must not quit his service till we have accomplished our time. Moses was promised that he should see Canaan, and then die; but he prayed that this word might be altered, Deu 3:24, Deu 3:25. Simeon is promised that he should not see death till he had seen Christ; and he is willing to construe that beyond what was expressed, as an intimation that, when he had seen Christ, he should die: Lord, be it so, saith he, now let me depart. See here, First, How comfortable the death of a good man is; he departs as God's servant from the place of his toil to that of his rest. He departs in peace, peace with God, peace with his own conscience; in peace with death, well-reconciled to it, well-acquainted with it. He departs according to God's word, as Moses at the word of the Lord (Deu 34:5): the word of precept, Go up and die; the word of promise, I will come again and receive you to myself. Secondly, What is the ground of this comfort? For mine eyes have seen thy salvation. This bespeaks more than a great complacency in the sight, like that of Jacob (Gen 46:30), Now let me die, since I have seen thy face. It bespeaks a believing expectation of a happy state on the other side death, through this salvation he now had a sight of, which not only takes off the terror of death, but makes it gain, Phi 1:21. Note, Those that have welcomed Christ may welcome death.

(2.) He has a pleasant prospect concerning the world, and concerning the church. This salvation shall be,

[1.] A blessing to the world. It is prepared before the face of all people, not to be hid in a corner, but to be made known; to be a light to lighten the Gentiles that now sit in darkness: they shall have the knowledge of him, and of God, and another world through him. This has reference to Isa 49:6, I will give thee for a light to the Gentiles; for Christ came to be the light of the world, not a candle in the Jewish candlestick, but the Sun of righteousness.

[2.] A blessing to the church: the glory of thy people Israel. It was an honour to the Jewish nation that the Messiah sprang out of one of their tribes, and was born, and lived, and died, among them. And of those who were Israelites indeed of the spiritual Israel, he was indeed the glory, and will be so to eternity, Isa 60:19. They shall glory in him. In the Lord shall all the seed of Israel be justified and shall glory, Isa 45:25. When Christ ordered his apostles to preach the gospel to all nations, therein he made himself a light to lighten the Gentiles; and when he added, beginning at Jerusalem, he made himself the glory of his people Israel.

5. The prediction concerning this child, which he delivered, with his blessing, to Joseph and Mary. They marvelled at those things which were still more and more fully and plainly spoken concerning this child, Luk 2:33. And because they were affected with, and had their faith strengthened by, that which was said to them, here is more said to them.

(1.) Simeon shows them what reason they had to rejoice; for he blessed them (Luk 2:34), he pronounced them blessed who had the honour to be related to this child, and were entrusted with the bringing him up. He prayed for them, that God would bless them, and would have others do so too. They had reason to rejoice, for this child should be, not only a comfort and honour to them, but a public blessing. He is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptōsin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again.

(2.) He shows them likewise what reason they had to rejoice with trembling, according to the advice given of old, with reference to the Messiah's kingdom, Psa 2:11. Lest Joseph, and Mary especially, should be lifted up with the abundance of the revelations, here is a thorn in the flesh for them, an allay to their joy; and it is what we sometimes need.

[1.] It is true, Christ shall be a blessing to Israel; but there are those in Israel whom he is set for the fall of, whose corruptions will be provoked, who will be prejudiced and enraged against him, and offended, and whose sin and ruin will be aggravated by the revelation of Jesus Christ; many who will extract poison to themselves out of the balm of Gilead, and split their souls on the Rock of salvation, to whom this precious Foundation-stone will be a stone of stumbling. This refers to that prophecy (Isa 8:14, Isa 8:15), He shall be for a sanctuary to some, and yet for a snare to others, 1Pe 2:7, 1Pe 2:8. Note, As it is pleasant to think how many there are to whom Christ and his gospel are a savour of life unto life, so it is sad to think how many there are to whom it is a savour of death unto death. He is set for a sign, to be admired by some, but by others, by many, spoken against. He had many eyes upon him, during the time of his public ministry, he was a sign, but he had many tongues against him, the contradiction and reproach of sinners, he was continually cavilled at and abused; and the effects of this will be that the thoughts of many hearts will be revealed (Luk 2:35), that is, upon this occasion, men will show themselves, will discover, and so distinguish, themselves. The secret good affections and dispositions in the minds of some will be revealed by their embracing Christ, and closing with him; the secret corruptions and vicious dispositions of others, that otherwise would never have appeared so bad, will be revealed by their enmity to Christ and their rage against him. Men will be judged of by the thoughts of their hearts, their thoughts concerning Christ; are they for him, or are they for his adversaries? The word of God is a discerner of the thoughts and intents of the heart, and by it we are discovered to ourselves, and shall be judged hereafter.

[2.] It is true, Christ shall be a comfort to his mother; but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection, to him."When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us.

II. He is taken notice of by one Anna, or Ann, a prophetess, that one of each sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe,

1. The account here given of this Anna, who she was. She was, (1.) A prophetess; the Spirit of prophecy now began to revive, which had ceased in Israel above three hundred years. Perhaps no more is meant than that she was one who had understanding in the scriptures above other women, and made it her business to instruct the younger women in the things of God. Though it was a very degenerate age of the church, yet God left not himself without witness. (2.) She was the daughter of Phanuel; her father's name (says Grotius) is mentioned, to put us in mind of Jacob's Phanuel, or Penuel (Gen 32:30), that now the mystery of that should be unfolded, when in Christ we should as it were see God face to face, and our lives be preserved; and her name signifies gracious. (3.) She was of the tribe of Asher, which was in Galilee; this, some think, is taken notice of to refute those who said, Out of Galilee ariseth no prophet, when no sooner did prophecy revive but it appeared from Galilee. (4.) She was of a great age, a widow of about eighty-four years; some think she had now been eighty-four years a widow, and then she must be considerably above a hundred years old; others, rather than suppose that a woman so very old should be capable of fasting and praying as she did, suppose that she was only eighty-four years of age, and had been long a widow. Though she was a young widow, and had lived with her husband but seven years, yet she never married again, but continued a widow to her dying day, which is mentioned to her praise. (5.) She was a constant resident in or at least attendant on the temple. Some think she had lodgings in the courts of the temple, either in an alms-house, being maintained by the temple charities; or, as a prophetess, she was lodged there, as in a proper place to be consulted and advised with by those that desired to know the mind of God; others think her not departing from the temple means no more, than that she was constantly there at the time of divine service: when any good work was to be done, she was ready to join in it. It is most probable she had an apartment of her own among the out-buildings of the temple; and, besides her constant attendance on the public worship, abounded in private devotions, for she served God with fastings and prayers night and day: having no secular business to employ herself in, or being past it, she gave up herself wholly to her devotions, and not only fasted twice in the week, but always lived a mortified life, and spent that time in religious exercises which others spent in eating and drinking and sleeping; she not only observed the hours of prayer, but prayed night and day; was always in a praying frame, lived a life of prayer, gave herself to prayer, was frequent in ejaculations, large in solemn prayers, and very particular in her intercessions. And in these she served God; that was it that put a value upon them and an excellency into them. The Pharisees fasted often, and made long prayers, but they served themselves, and their own pride and covetousness, in their fastings and prayers; but this good woman not only did that which was good, but did it from a good principle, and with a good end; she served God, and aimed at his honour, in fasting and praying. Note, [1.] Devotion is a thing we ought to be constant in; other duties are in season now and then, but we must pray always. [2.] It is a pleasant sight to see aged Christians abounding in acts of devotion, as those that are not weary of well-doing, that do not think themselves above these exercises, or past them, but that take more and more pleasure in them, and see more and more need of them, till they come to heaven. [3.] Those that are diligent and faithful in improving the light and means they have shall have further discoveries made them. Anna is now at length abundantly recompensed for her attendance so many years in the temple.

2. The testimony she bore to our Lord Jesus (Luk 2:38): She came in at that instant when the child was presented, and Simeon discoursed concerning him; she, who was so constant to the temple, could not miss the opportunity.

Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him, wishing now to depart in peace. Note, Those to whom Christ is made known have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord (so it may be read); she made an open profession of her faith concerning this child.

(2.) She, as a prophetess, instructed others concerning him: She spoke of him to all them that believed the Messiah would come, and with him looked for redemption in Jerusalem. Redemption was the thing wanted, waited for, and wished for; redemption in Jerusalem, for thence the word of the Lord was to go forth, Isa 2:3. Some there were in Jerusalem that looked for redemption; yet but a few, for Anna, it should seem, had acquaintance with all them that were joint-expectants with her of the Messiah; she knew where to find them, or they where to find her, and she told them all the good news, that she had seen the Lord; and it was great news, this of his birth now, as afterwards that of his resurrection. Note, Those that have an acquaintance with Christ themselves should do all they can to bring others acquainted with him.

Lastly, Here is a short account of the infancy and childhood of our Lord Jesus.

1. Where he spent it, Luk 2:39. When the ceremony of presenting the child, and purifying the mother, was all over, they returned into Galilee. Luke relates no more concerning them, till they were returned into Galilee; but it appears by St. Matthew's gospel (Mat 2:1) that from Jerusalem they returned to Bethlehem, where the wise men of the east found them, and there they continued till they were directed to flee into Egypt, to escape the malice and rage of Herod; and, returning thence when Herod was dead, they were directed to go to their old quarters in Nazareth, whence they had been perhaps some years absent. It is here called their own city, because there they had lived a great while, and their relations were there. He was ordered further from Jerusalem, because his kingdom and priesthood were to have no affinity with the present government of the Jewish church or state. He is sent into a place of obscurity and reproach; for in this, as in other things, he must humble himself and make himself of no reputation.

2. How he spent it, Luk 2:40. In all things it behoved him to be made like unto his brethren, and therefore he passed through infancy and childhood as other children did, yet without sin; nay, with manifest indications of a divine nature in him. As other children, he grew in stature of body, and the improvement of understanding in his human soul, that his natural body might be a figure of his mystical body, which, though animated by a perfect spirit, yet maketh increase of itself till it comes to the perfect man, Eph 4:13, Eph 4:16. But, (1.) Whereas other children are weak in understanding and resolution, he was strong in spirit. By the Spirit of God his human soul was endued with extraordinary vigour, and all his faculties performed their offices in an extraordinary manner. He reasoned strongly, and his judgment was penetrating. (2.) Whereas other children have foolishness bound in their hearts, which appears in what they say or do, he was filled with wisdom, not by any advantages of instruction and education, but by the operation of the Holy Ghost; every thing he said and did was wisely said, and wisely done, above his years. (3.) Whereas other children show that the corruption of nature is in them, and the tares of sin grow up with the wheat of reason, he made it appear that nothing but the grace of God was upon him (the wheat sprang up without tares), and that, whereas other children are by nature children of wrath, he was greatly beloved, and high in the favour of God; that God loved him, and cherished him, and took a particular care of him.

Matthew Henry: Luk 2:41-52

We have here the only passage of story recorded concerning our blessed Saviour, from his infancy to the day of his showing to Israel at twenty-nine years old, and therefore we are concerned to make much of this, for it is in vain to wish we had more. Here is,

I. Christ's going up with his parents to Jerusalem, at the feast of the passover, Luk 2:41, Luk 2:42. 1. It was their constant practice to attend there, according to the law, though it was a long journey, and they were poor, and perhaps not well able, without straitening themselves, to bear the expenses of it. Note, Public ordinances must be frequented, and we must not forsake the assembling of ourselves together, as the manner of some is. Worldly business must give way to spiritual concerns. Joseph and Mary had a son in the house with them, that was able to teach them better than all the rabbin at Jerusalem; yet they went up thither, after the custom of the feast. The Lord loves the gates of Zion more than all the dwellings of Jacob, and so should we. We have reason to suppose that Joseph went up likewise at the feasts of pentecost and tabernacles; for all the males were to appear there thrice a year, but Mary only at the passover, which was the greatest of the three feasts, and had most gospel in it. 2. The child Jesus, at twelve years old, went up with them. The Jewish doctors say that at twelve years old children must begin to fast from time to time, that they may learn to fast on the day of atonement; and that at thirteen years old a child begins to be a son of the commandment, that is, obliged to the duties of adult church-membership, having been from his infancy, by virtue of his circumcision, a son of the covenant. It is not said that this was the first time that Jesus went up to Jerusalem to worship at the feast: probably he had done it for some years before, having spirit and wisdom above his years; and all should attend on public worship that can hear with understanding, Neh 8:2. Those children that are forward in other things should be put forward in religion. It is for the honour of Christ that children should attend on public worship, and he is pleased with their hosannas; and those children that were in their infancy dedicated to God should be called upon, when they are grown up, to come to the gospel passover, to the Lord's supper, that they make it their own act and deed to join themselves to the Lord.

II. Christ's tarrying behind his parents at Jerusalem, unknown to them, in which he designed to give an early specimen of what he was reserved for.

1. His parents did not return till they had fulfilled the days; they had staid there all the seven days at the feast, though it was not absolutely necessary that they should stay longer than the two first days, after which many went home. Note, It is good to stay to the conclusion of an ordinance, as becomes those who say, It is good to be here, and not to hasten away, as if we were like Doeg, detained before the Lord.

2. The child tarried behind in Jerusalem, not because he was loth to go home, or shy of his parents' company, but because he had business to do there, and would let his parents know that he had a Father in heaven, whom he was to be observant of more than of them; and respect to him must not be construed disrespect to them. Some conjecture that he tarried behind in the temple, for it was the custom of the pious Jews, on the morning that they were to go home, to go first to the temple, to worship God; there he staid behind, and found entertainment there till they found him again. Or, perhaps, he staid at the house where they lodged, or some other friend's house (and such a child as he was could not but be the darling of all that knew him, and every one would court his company), and went up to the temple only at church-time; but so it was that he staid behind. It is good to see young people willing to dwell in the house of the Lord; they are then like Christ.

3. His parents went the first day's journey without any suspicion that he was left behind, for they supposed him to have been in the company, Luk 2:44. On these occasions, the crowd was very great, especially the first day's journey, and the roads full of people; and they concluded that he came along with some of their neighbours, and they sought him among their kindred and acquaintance, that were upon the road, going down. Pray did you see our Son? or, Did you see him? Like the spouses's inquiry, Saw ye him whom my soul loveth? This was a jewel worth seeking after. They knew that every one would be desirous of his company, and that he would be willing to do good among his kinsfolk and acquaintance, but among them they found him not, Luk 2:45. There are many, too many, who are our kinsfolk and acquaintance, that we cannot avoid conversing with, among whom we find little or nothing of Christ. When they could not hear of him in this and the other company upon the road, yet they hoped they should meet with him at the place where they lodged that night; but there they could learn no tidings of him. Compare this with Job 23:8, Job 23:9.

4. When they found him not at their quarters at night, they turned back again, next morning, to Jerusalem, seeking him. Note, Those that would find Christ must seek till they find; for he will at length be found of those that seek him, and will be found their bountiful rewarder. Those that have lost their comforts in Christ, and the evidences of their interest in him, must bethink themselves where, and when, and how, they lost them, and must turn back again to the place where they last had them; must remember whence they are fallen, and repent, and do their first works, and return to their first love, Rev 2:4, Rev 2:5. Those that would recover their lost acquaintance with Christ must go to Jerusalem, the city of our solemnities, the place which he has chosen to put his name there; must attend upon him in his ordinances, in the gospel-passover, there they may hope to meet him.

5. The third day they found him in the temple, in some of the apartments belonging to the temple, where the doctors of the law kept, not their courts, but their conferences rather, or their schools for disputation; and there they found him sitting in the midst of them (Luk 2:46), not standing as a catechumen to be examined or instructed by them, for he had discovered such measures of knowledge and wisdom that they admitted him to sit among them as a fellow or member of their society. This is an instance, not only that he was filled with wisdom (Luk 2:40), but that he had both a desire to increase it and a readiness to communicate it; and herein he is an example to children and young people, who should learn of Christ to delight in the company of those they may get good by, and choose to sit in the midst of the doctors rather than in the midst of the players. Let them begin at twelve years old, and sooner, to enquire after knowledge, and to associate with those that are able to instruct them; it is a hopeful and promising presage in youth to be desirous of instruction. Many a youth at Christ's age now would have been playing with the children in the temple, but he was sitting with the doctors in the temple. (1.) He heard them. Those that would learn must be swift to hear. (2.) He asked them questions; whether, as a teacher (he had authority so to ask) or as a learner (he had humility so to ask) I know not, or whether as an associate, or joint-searcher after truth, which must be found out by mutual amicable disquisitions. (3.) He returned answers to them, which were very surprising and satisfactory, Luk 2:47. And his wisdom and understanding appeared as much in the questions he asked as in the answers he gave, so that all who heard him were astonished: they never heard one so young, no indeed any of their greatest doctors, talk sense at the rate that he did; like David, he had more understanding than all his teachers, yea, than the ancients, Psa 119:99, Psa 119:100. Now Christ showed forth some rays of his glory, which were presently drawn in again. He gave them a taste (says Calvin) of his divine wisdom and knowledge. Methinks this public appearance of Christ in the temple, as a teacher, was like Moses's early attempt to deliver Israel, which Stephen put this construction upon, that he supposed his brethren would have understood, by that, how God by his hand would deliver them, Act 7:24, Act 7:25. They might have taken the hint, and been delivered then, but they understood not; so they here might have had Christ (for aught I know) to enter upon his work now, but they were only astonished, and understood not the indication; and therefore, like Moses, he retires into obscurity again, and they hear no more of him for many years after.

6. His mother talked with him privately about it. When the company broke up, she took him aside, and examined him about it with a deal of tenderness and affection, Luk 2:48. Joseph and Mary were both amazed to find him there, and to find that he had so much respect showed him as to be admitted to sit among the doctors, and to be taken notice of. His father knew he had only the name of a father, and therefore said nothing. But, (1.) His mother told him how ill they took it: " Son, why hast thou thus dealt with us? Why didst thou put us into such a fright?"They were ready to say, as Jacob of Joseph, " A wild beast has devoured him; or, He is fallen into the hands of some more cruel enemy, who has at length found out that he was the young child whose life Herod had sought some years ago."A thousand imaginations, we may suppose, they had concerning him, each more frightful than another. "Now, why hast thou given us occasion for these fears? Thy father and I have sought thee, sorrowing; not only troubled that we lost thee, but vexed at ourselves that we did not take more care of thee, to bring thee along with us."Note, Those may have leave to complain of their losses that think they have lost Christ. But their weeping did not hinder sowing; they did not sorrow and sit down in despair, but sorrowed and sought. Note, If we would find Christ, we must seek him sorrowing, sorrowing that we have lost him, that we have provoked him to withdraw, and that we have sought him no sooner. They that thus seek him in sorrow shall find him, at length, with so much the greater joy. (2.) He gently reproved their inordinate solicitude about him (Luk 2:49): " How is it that you sought me? You might have depended upon it, I would have followed you home when I had done the business I had to do here. I could not be lost in Jerusalem. Wist ye not that I ought to be, en tois tou patros mou ; - in my Father's house? "so some read it; "where else should the Son be, who abideth in the house for ever? I ought to be,"[1.] " Under my Father's care and protection; and therefore you should have cast the care of me upon him, and not have burdened yourselves with it."Christ is a shaft hid in his Father's quiver, Isa 49:2. He takes care of his church likewise, and therefore let us never despair of its safety. [2.] " At my Father's work "(so we take it): "I must be about my Father's business, and therefore could not go home as soon as you might. Wist ye not? Have you not already perceived that concerning me, that I have devoted myself to the service of religion, and therefore must employ myself in the affairs of it?"Herein he hath left us an example; for it becomes the children of God, in conformity to Christ, to attend their heavenly Father's business, and to make all other business give way to it. This word of Christ we now think we understand very well, for he hath explained it in what he hath done and said. It was his errand into the world, and his meat and drink in the world, to do his Father's will, and finish his work: and yet at that time his parents understood not this saying, Luk 2:50. They did not understand what business he had to do then in the temple for his Father. They believed him to be the Messiah, that should have the throne of his father David; but they thought that should rather bring him to the royal palace than to the temple. They understood not his prophetical office; and he was to do much of his work in that.

Lastly, Here is their return to Nazareth. This glimpse of his glory was to be short. It was now over, and he did not urge his parents either to come and settle at Jerusalem or to settle him there (though that was the place of improvement and preferment, and where he might have the best opportunities of showing his wisdom), but very willingly retired into his obscurity at Nazareth, where for many years he was, as it were, buried alive. Doubtless, he came up to Jerusalem, to worship at the feast, three times a year, but whether he ever went again into the temple, to dispute with the doctors there, we are not told; it is not improbable but he might. But here we are told,

1. That he was subject to his parents. Though once, to show that he was more than a man, he withdrew himself from his parents, to attend his heavenly Father's business, yet he did not, as yet, make that his constant practice, nor for many years after, but was subject to them, observed their order, and went and came as they directed, and, as it should seem, worked with his father at the trade of a carpenter. Herein he hath given an example to children to be dutiful and obedient to their parents in the Lord. Being made of a woman, he was made under the law of the fifth commandment, to teach the seed of the faithful thus to approve themselves to him a faithful seed. Though his parents were poor and mean, though his father was only his supposed father, yet he was subject to them; though he was strong in spirit, and filled with wisdom nay though he was the Son of God, yet he was subject to his parents; how then will they answer it who, though foolish and weak, yet are disobedient to their parents?

2. That his mother, though she did not perfectly understand her son's sayings, yet kept them in her heart, expecting that hereafter they would be explained to her, and she should fully understand them, and know how to make use of them. However we may neglect men's sayings because they are obscure ( Si non vis intelligi debes negligi - If it be not intelligible, it is not valuable ), yet we must not think so of God's sayings. That which at first is dark, so that we know not what to make of it, may afterwards become plain and easy; we should therefore lay it up for hereafter. See Joh 2:22. We may find use for that another time which now we see not how to make useful to us. A scholar keeps those grammar rules in memory which at present he understands not the use of, because he is told that they will hereafter be of use to him; so we must do by Christ's sayings.

3. That he improved, and came on, to admiration (Luk 2:52): He increased in wisdom and stature. In the perfections of his divine nature there could be no increase; but this is meant of his human nature, his body increased in stature and bulk, he grew in the growing age; and his soul increased in wisdom, and in all the endowments of a human soul. Though the Eternal Word was united to the human soul from his conception, yet the divinity that dwelt in him manifested itself to his humanity by degrees, ad modum recipientis - in proportion to his capacity; as the faculties of his human soul grew more and more capable, the gifts it received from the divine nature were more and more communicated. And he increased in favour with God and man, that is, in all those graces that rendered him acceptable to God and man. Herein Christ accommodated himself to his estate of humiliation, that, as he condescended to be an infant, a child, a youth, so the image of God shone brighter in him, when he grew up to be a youth, than it did, or could, while he was an infant and a child. Note, Young people, as they grow in stature, should grow in wisdom, and then, as they grow in wisdom, they will grow in favour with God and man.

Barclay: Luk 2:21-24

In this passage we see Jesus undergoing three ancient ceremonies which every Jewish boy had to undergo.

(i) Circumcision. Every Jewish boy was circumcised on the eighth day after his birth. So sacred was that ceremony that it could be carried out even on a Sabbath when the law forbade almost every other act which was not absolutely essential; and on that day a boy received his name.

(ii) The Redemption of the First-born. According to the law (Exo 13:2) every firstborn male. both of human beings and of cattle, was sacred to God. That law may have been a recognition of the gracious power of God in giving human life, or it may even have been a relic of the day when children were sacrificed Lo the gods. Clearly if it had been carried out literally life would have been disrupted. There was therefore a ceremony called the Redemption of the Firstborn (Num 18:16). It is laid down that for the sum of five shekels--approximately 75 pence--parents could, as it were, buy back their son from God. The sum had to be paid to the priests. It could not be paid sooner than thirty-one days after the birth of the child and it might not be long delayed after that.

(iii) The Purification after Childbirth. When a woman had borne a child, if it was a boy, she was unclean for forty days, if it was a girl, for eighty days. She could go about her household and her daily business but she could not enter the Temple or share in any religious ceremony (Lev 12 ). At the end of that time she had to bring to the Temple a lamb for a burnt offering and a young pigeon for a sin offering. That was a somewhat expensive sacrifice, and so the law laid it down (Lev 12:8) that if she could not afford the lamb she might bring another pigeon. The offering of the two pigeons instead of the lamb and the pigeon was technically called The Offering of the Poor. It was the offering of the poor which Mary brought. Again we see that it was into an ordinary home that Jesus was born, a home where there were no luxuries, a home where every penny had to be looked at twice, a home where the members of the family knew all about the difficulties of making a living and the haunting insecurity of life. When life is worrying for us we must remember that Jesus knew what the difficulties of making ends meet can be.

These three ceremonies are strange old ceremonies; but all three have at the back of them the conviction that a child is a gift of God. The Stoics used to say that a child was not given to a parent but only lent. Of all God's gifts there is none for which we shall be so answerable as the gift of a child.

Barclay: Luk 2:25-35

There was no Jew who did not regard his own nation as the chosen people. But the Jews saw quite clearly that by human means their nation could never attain to the supreme world greatness which they believed their destiny involved. By far the greater number of them believed that because the Jews were the chosen people they were bound some day to become masters of the world and lords of all the nations. To bring in that day some believed that some great, celestial champion would descend upon the earth; some believed that there would arise another king of David's line and that all the old glories would revive; some believed that God himself would break directly into history by supernatural means. But in contrast to all that there were some few people who were known as the Quiet in the Land. They had no dreams of violence and of power and of armies with banners; they believed in a life of constant prayer and quiet watchfulness until God should come. All their lives they waited quietly and patiently upon God. Simeon was like that; in prayer, in worship, in humble and faithful expectation he was waiting for the day when God would comfort his people. God had promised him through the Holy Spirit that his life would not end before he had seen God's own Anointed King. In the baby Jesus he recognized that King and was glad. Now he was ready to depart in peace and his words have become the Nunc Dimittis, another of the great and precious hymns of the Church.

In Luk 2:34Simeon gives a kind of summary of the work and fate of Jesus.

(i) He will be the cause whereby many will fall. This is a strange and a hard saying but it is true. It is not so much God who judges a man; a man judges himself; and his judgment is his reaction to Jesus Christ. If, when he is confronted with that goodness and that loveliness, his heart runs out in answering love, he is within the Kingdom. If, when so confronted, he remains coldly unmoved or actively hostile, he is condemned. There is a great refusal just as there is a great acceptance.

(ii) He will be the cause whereby many will rise. Long ago Seneca said that what men needed above all was a hand let down to lift them up. It is the hand of Jesus which lifts a man out of the old life and into the new, out of the sin into the goodness, out of the shame into the glory.

(iii) He will meet with much opposition. Towards Jesus Christ there can be no neutrality. We either surrender to him or are at war with him. And it is the tragedy of life that our pride often keeps us from making that surrender which leads to victory.

Barclay: Luk 2:36-40

Anna, too, was one of the Quiet in the Land. We know nothing about her except what these verses tell but even in this brief compass Luke has drawn us a complete character sketch.

(i) Anna was a widow. She had known sorrow and she had not grown bitter. Sorrow can do one of two things to us. It can make us hard, bitter, resentful, rebellious against God. Or it can make us kinder, softer, more sympathetic. It can despoil us of our faith; or it can root faith ever deeper. It all depends how we think of God. If we think of him as a tyrant we will resent him. If we think of him as Father we too will be sure that

A Father's hand will never cause

His child a needless tear.

(ii) She was eighty-four years of age. She was old and she had never ceased to hope. Age can take away the bloom and the strength of our bodies; but age can do worse--the years can take away the life of our hearts until the hopes that once we cherished die and we become dully content and grimly resigned to things as they are. Again it all depends on how we think of God. If we think of him as distant and detached we may well despair; but if we think of him as intimately connected with life, as having his hand on the helm, we too will be sure that the best is yet to be and the years will never kill our hope.

How then was Anna such as she was?

(i) She never ceased to worship. She spent her life in God's house with God's people. God gave us his church to be our mother in the faith. We rob ourselves of a priceless treasure when we neglect to be one with his worshipping people.

(ii) She never ceased to pray. Public worship is great; but private worship is also great. As someone has truly said, "They pray best together who first pray alone." The years had left Anna without bitterness and in unshakable hope because day by day she kept her contact with him who is the source of strength and in whose strength our weakness is made perfect.

Barclay: Luk 2:41-52

This is a supremely important passage in the gospel story. it was laid down by law that every adult male Jew who lived within fifteen miles of Jerusalem must attend the Passover. In point of fact it was the aim of every Jew in all the world at least once in a lifetime to attend that feast.

A Jewish boy became a man when he was twelve years of age. Then he became a son of the law and had to take the obligations of the law upon him. So at twelve Jesus for the first time went to the Passover. We may well imagine how the holy city and the Temple and the sacred ritual fascinated him.

When his parents returned he lingered behind. It was not through carelessness that they did not miss him. Usually the women in a caravan started out much earlier than the men for they travelled more slowly. The men started later and travelled faster and the two sections would not meet until the evening encampment was reached. It was Jesus' first Passover. No doubt Joseph thought he was with Mary, Mary thought that he was with Joseph and not till the evening camp did they miss him.

They returned to Jerusalem to search for him. For the Passover season it was the custom for the Sanhedrin to meet in public in the Temple court to discuss, in the presence of all who would listen, religious and theological questions. It was there they found Jesus. We must not think of it as a scene where a precocious boy was dominating a crowd of his seniors. Hearing and asking questions is the regular Jewish phrase for a student learning from his teachers. Jesus was listening to the discussions and eagerly searching for knowledge like an avid student.

And now comes one of the key passages in the life of Jesus. "Your father and I," said Mary, "have been looking for you anxiously." "Did you not know," said Jesus, "that I must be in my Father's house"? See how very gently but very definitely Jesus takes the name "father" from Joseph and gives it to God. At some time Jesus must have discovered his own unique relationship to God. He cannot have known it when he was a child in the manger and a baby at his mother's breast or he would be a monstrosity. As the years went on he must have had thoughts; and then at this first Passover, with manhood dawning, there came in a sudden blaze of realization the consciousness that he was in a unique sense the Son of God.

Here we have the story of the day when Jesus discovered who he was. And mark this--the discovery did not make him proud. It did not make him look down on his humble parents, the gentle Mary and the hard-working Joseph. He went home and he was obedient to them. The fact that he was God's Son made him the perfect son of his human parents. The real man of God does not despise earthly ties; just because he is God's man he discharges human duties with supreme fidelity.

Constable: Luk 1:5--3:1

II. The birth and childhood of Jesus 1:5--2:52

This section contains material unique in Luke. The only repeated statement occurs in Luke 2:39 and Matthew 2:23. Other unique features are Luke's alternating the reader's attention between John and Jesus, and the joy that several individuals expressed (1:46-55, 68-79; 2:14, 29-32).²⁷

This section has a decidedly Semitic style that suits the connections that it has with the Old Testament. Matthew used fulfillment formulas to show that Jesus was the promised Messiah. Luke was less direct. He showed that Old Testament predictions lay behind these events by describing them in the style and vocabulary of the Old Testament. He also featured Jerusalem and the temple, which provide added connections to the Old Testament.

The alternation between John and Jesus compares and contrasts them (cf. 1 Sam. 1-3).²⁸ Luke presented them both as prophets in the Old Testament mold, but Jesus was infinitely superior to John. Note the uses of the title "Most High" (1:32, 35, 76).²⁹ First, Luke recorded the announcements of John's and then Jesus' birth (1:5-38). This is a section of comparison primarily. Then he told of Elizabeth blessing Mary and Mary blessing God, a section of predominant contrast (1:39-56). Finally we have the births of John and Jesus, a section of both comparison and contrast (1:57-2:52).

Luke recorded the appearance of angels in this section. Apparently he did so to strengthen the point that Jesus was God's provision for humankind's need. Angels bridge the gap between God and man, and here they rejoiced in God's provision of a Savior for mankind. Frequent references to the Holy Spirit validating and empowering Jesus' ministry increase this emphasis (1:15, 35, 41, 67, 80; 2:25-27).

The theme of joy is present explicitly in the songs and words of praise and thanksgiving as well as implicitly in the mood of the whole section. Still there is a warning of coming pain as well as deliverance (2:35).

Note the similarity of structure that facilitates comparison of John and Jesus.

	John	Jesus
Introduction of the parents	1:5-7	1:26-27
Appearance of an angel	1:8-23	1:28-30
Giving of a sign	1:18-20	1:34-38
Pregnancy of a childless woman	1:24-25	1:42

This section (1:5-56) deals with promise while the rest of the birth and childhood narrative concerns fulfillment (1:57-2:52).

Constable: Luk 2:1-52

D. The birth and early life of Jesus ch. 2

Luke followed the same pattern of events with Jesus' birth and early life as he did for those of John. His purpose was to compare and contrast these two important individuals.

Constable: Luk 2:22-38

4. Jesus' presentation in the temple 2:22-38

The emphasis in this section is Simeon's prediction of Jesus' ministry (cf. 1:67-79). He pointed out the universal extent of the salvation that Jesus would bring and the rejection that He would experience.

2:22-24 Under Mosaic Law, a woman became ritually unclean when she gave birth to a child (Lev. 12:2). The parents of a male child were to circumcise him on the eighth day after his birth (Lev. 12:3; cf. Gen. 17:12). The mother of a male offspring was unclean for 33 days following her son's circumcision (Lev. 12:4; cf. Lev. 12:5). On the fortieth day after her son's birth, the mother was to present a sin offering to the priest at the sanctuary to atone for her uncleanness (Lev. 12:6-7). Normally this offering was to be a lamb, but if the woman was poor she could bring two doves or two pigeons (Lev. 12:8). In the case of a first-born son, the parents were to present him to the Lord (Exod. 13:2, 12; Num. 18:15; cf. 1 Sam. 1:24-28). The parents would normally "redeem" the son by paying five shekels for him (Num. 18:15).

"It could be paid to a priest anywhere (M. Ex. 13:2 (22b)). The facts that the scene of the present incident is the temple, no ransom price is mentioned, and the child is present, show that Jesus is not here being redeemed but consecrated to the Lord."⁹⁷

Mary and Joseph complied with these regulations. Mary apparently offered two birds suggesting that Mary and Joseph could not afford the more expensive lamb sacrifice. Luke may have mentioned this to help his readers understand the Jewish regulations. He did not stress the economic condition of Mary and Joseph.

Remember that ritual uncleanness was not the same as sinfulness. All sin resulted in uncleanness in Israel, but uncleanness was not always the result of sin. Mary's uncleanness was not due to sin but to her bearing a child. The fact that she became unclean when she bore Jesus testifies to the reality of the Incarnation.⁹⁸ Jesus was a real human being.

2:25-26 Simeon was a godly individual who testified to Jesus' significance under divine inspiration. This was part of Luke's purpose of assuring his readers that Jesus was indeed the Messiah. He used the testimony of credible people to do this. Simeon was righteous and devout, one of the believing remnant in Israel who was looking for Messiah's appearing. The Spirit who is the Consoler was upon one who was waiting for the consolation of Israel (i.e., the Messiah).⁹⁹ Many readers have assumed that Simeon was an old man, but the text does not say that.

2:27-28 The Holy Spirit led Simeon to be present in the temple courtyard when Mary and Joseph arrived to consecrate Jesus to God (cf. 4:1). Again the presence of Jesus became an occasion for joy and praise of God (1:46-55; 2:14, 20). This was consistently the response of the godly to Jesus in Luke's Gospel.

2:29-32 Simeon acknowledged that Messiah had come. He felt ready to die since God had fulfilled His promise to Simeon (v. 26). This statement may imply that he was an old man, but it may just be a way of saying that Simeon felt this was the greatest experience in his life. Simeon properly regarded God as his sovereign and himself as God's servant (Gr. doulos). He equated the Messiah with God's salvation. He also viewed the salvation that Jesus would provide as being worldwide, not just for Israel (cf. Ps. 98:3; Isa. 52:10). Luke mentioned the fact that Jesus would provide salvation for Gentiles as well as Jews many times. For Israel, Messiah's coming spells glory (Isa. 45:25; 46:13).

If we only had Matthew and Mark's Gospels, we might wonder if there were any Jews except Jesus who understood the Old Testament correctly. Luke presented two so far who did, namely Zechariah and Simeon.

2:33 Mary and Joseph understood that Jesus was the Messiah. However they had evidently not connected some of the Old Testament revelation about Messiah to which Simeon referred with Jesus' ministry. Perhaps they understood Messiah to be mainly a political leader as was the view of most of their contemporaries. God used a stranger to inform them of their Son's significance for the Gentiles.

2:34-35 Simeon now prayed for God's blessing on Mary and Joseph or perhaps declared them blessed by God (cf. v. 28), especially Mary who would suffer more than Joseph. He revealed to Mary that Jesus would be responsible for bringing many people in Israel to the point of making an important moral decision. Some of them would reject Him and so fall spiritually while others would accept Him and therefore rise spiritually. He would be a sign in the sense that He would personify the decision to obey or disobey God's will.

"In himself, therefore, Jesus is the one through whom God points to his salvation and offers proof of its reality."¹⁰⁰

As a stone, Jesus would be a source of stumbling to some but a means of reaching heaven for others (cf. Isa. 8:14-15; 28:16). He would be the instrument of salvation for some but condemnation for others. However, He would pay a price, namely suffering the antagonism of those who would reject Him. This rejection would hurt Mary.

2:36-38 Anna, whose name is equivalent to the Hebrew Hannah, was a female prophetess (cf. Exod. 15:20; Judg. 4:4; 2 Kings 22:14; Neh. 6:14; Isa. 8:3; Acts 2:17; 21:9; 1 Cor. 11:5). Her mention continues Luke's interest in the renewal of prophecy in this historical period (cf. 1:67; 2:34-35). Perhaps Luke referred to Anna's ancestors to validate her Jewishness. Anna's husband had died seven years after their marriage, and she had remained a widow since then to her present age of 84. She was a widow who had devoted herself to the worship and service of God in the temple (cf. 1 Tim. 5:5). Luke again recorded God's providential timing in bringing this godly woman to Jesus then (cf. v. 27). As Simeon, she was anticipating God's deliverance of Israel through Messiah (cf. v. 25). Luke used "Jerusalem" figuratively (i.e., metonymy) for Israel (cf. Isa. 52:9).¹⁰¹ God gave Anna insight into Jesus' identity. The godly in Jerusalem undoubtedly learned about Messiah's birth from Simeon and Anna (cf. 1:68).

"They represent the long history of an expectant people, nourished by God's promise. Zechariah and Elizabeth also fit this character type. They, too, are righteous, careful observers of the law (1:6), old (1:7), and filled with the prophetic Spirit when they recognize the fulfillment of God's promise (1:41, 67). These people represent their faith at its best, according to the values of the implied author, even though Zechariah has temporary doubts. To them the coming of the long awaited salvation is revealed."¹⁰²

Constable: Luk 2:39-40

5. Jesus' development in Nazareth 2:39-40

Luke again noted Mary and Joseph's careful obedience to God's will as revealed in the Mosaic Law. He omitted their flight to Egypt that Matthew recorded. It illustrated another fulfillment of messianic prophecy. However the fulfillment of prophecy was not as important to Luke as it was to Matthew. Luke also noted Jesus' normal development as a human being (v. 40; cf. 1:80; 2:52). He was the object of God's grace (help). Luke mentioned Jesus' wisdom perhaps in anticipation of the following pericope. Verse 40 describes what happened to Jesus between His presentation in the temple and His return there when He was 12 years old (vv. 41-51).

Constable: Luk 2:41-50

6. Jesus' visit to the temple as a boy 2:41-50

This is the only inspired incident that God has given us of Jesus' experiences during His boyhood. Luke stressed Jesus' wisdom and His conscious awareness that He was the Son of God so his readers would have confidence in Jesus' deity. There is a strong contrast between Jesus' earthly parents and His heavenly Father. Stories of the precocious condition of a great person in his or her youth are common. They demonstrate the uniqueness of the individual and his or her superiority over others. However, Jesus was more than precocious.

2:41-42 Again Luke pointed out the godly characters of Mary and Joseph. Jewish males were to go to Jerusalem three times a year, at the feasts of Passover, Pentecost, and Tabernacles. In Jesus' day, women usually attended with their husbands or fathers.¹⁰³ Those who could not attend all three festivals tried to attend Passover at least. Customarily Jewish parents took their young sons with them for a year or two before the boy became a "son of the covenant" usually at age 13. Luke called Jesus a "boy" (Gr. pais, also used of servants) here rather than a "child" (Gr. paidion), the term he used of Jesus in verse 40.

"Jewish boys became responsible for their actions at thirteen (m[ishnah]. Niddah 5.6; m[ishnah]. Megillah 4.6). At the age of twelve the instruction of boys became more intensive in preparation of the recognition of adulthood (m[ishnah]. Abot 5.21). The Bar Mitzvah of modern times, however, postdates the time of Jesus by five hundred years. . ."¹⁰⁴

2:43-45 Luke noted that Mary and Joseph stayed for the duration of the eight-day festival, another tribute to their piety. Mary and Joseph probably did not miss Jesus for a whole day because each may have supposed He was with the other since men often travelled with men and women with women.¹⁰⁵ Perhaps they assumed He was with the other children or the other adults in their caravan of pilgrims.¹⁰⁶

2:46-47 On the second day, Mary and Joseph returned to Jerusalem, which evidently took the whole day. Then on the third day they began searching for Jesus and found Him in the temple sitting among the rabbis listening to their teaching and asking them questions. Luke's reference to His being in their "midst" suggests Jesus' centrality in this august group, though He was then a learner and not a teacher (cf. Ps. 119:99-100).

"Already early in life Jesus values the pursuit of comprehending God, as he increases in wisdom and stature' (2:52). His approach to knowing God and seeking understanding pictures how we should pursue the same, even at a young age."¹⁰⁷

Jesus' understanding and His answers amazed (Gr. existanto) them all (cf. 4:32; 9:43). One suspects that some of these rabbis remembered this incident when Jesus later became a popular teacher Himself. Obviously Jesus already had unusual wisdom and insight into the Scriptures, which were the center of these discussions.¹⁰⁸

2:48 Mary and Joseph were understandably anxious (Gr. edynomenoi) about their Son's safety (cf. v. 35; 16:24-25; Acts 20:38). When they found Jesus, his participation in conversation with the rabbis astounded (Gr. exeplagesan) them.

"It is one of the characteristics of Luke to observe the various responses of awe at the words and deeds of Jesus, which is also consistent with ancient narratives touching on the observation of wonders."¹⁰⁹

Mary's question had the force of scolding, revealing an unwarranted but understandable attitude.¹¹⁰

2:49-50 Mary and Joseph's anxiety contrasts with Jesus' calmness. Mary's reference to Jesus' earthly father also contrasts with Jesus' reference to His heavenly Father. Jesus' first question prepared His parents for His significant statement that followed in His second question. Jesus' response to Mary and Joseph showed that He regarded His duty to His heavenly Father and His house as taking precedence over His duty to His earthly father and his house.

"Jesus' point is that his career must be about instruction on the way of God, for the temple was not only a place of worship, but was also a place of teaching. Jesus has a call to instruct the nation. Though he is twelve now, a day is coming when this will be his priority."¹¹¹

Even as a boy, Jesus placed great importance on worshipping God and learning from and about God. However, Jesus obedience to God did not involve disobedience to Joseph. Jesus implied that His parents should have understood His priorities, but they did not grasp the true significance of His words.

Did Jesus not owe it to His parents to tell them beforehand that He planned to linger in the temple so they would not worry about Him? He may have done so and they may have forgotten, but this was not something Luke chose to explain. His purpose was to record Jesus' response to Mary and Joseph that expressed His awareness of His unique relationship to God and His duty to God.¹¹²

"Jesus' reply, though gentle in manner, suggests the establishment of a break between himself and his parents, although this will be modified in v. 51. There is thus a tension between the necessity felt by Jesus to enter into closer relationship with his Father and the obedience which he continued to render to his parents."¹¹³

All committed young believers who live under their parents' authority have struggled with this tension.

These are the first words that Luke recorded Jesus saying in his Gospel, and they set the tone for what follows. All of Jesus' words and works testified to the priority He gave to the will of His heavenly Father. "Had to" (Gr. dei) reflects a key theme in Luke's Gospel that highlights divine design. The Greek word occurs 99 times in the New Testament and 40 times in Luke-Acts.¹¹⁴

Constable: Luk 2:51-52

7. Jesus' continuing growth 2:51-52

Jesus' obedience to His heavenly Father included obedience to His earthly parents (Exod. 20:12; cf. Col. 3:20). Luke balanced the former revelation of Jesus' deity with this indication of His humanity. His second reference to Mary meditating on these things continues the implication that his record of these events came from her or from someone close to her (cf. Gen. 37:11).

Normally young people who give God His proper place in their lives develop into normal adults, people whom God and other people approve (cf. Prov. 3:1-12). This was true of Jesus (cf. 1 Sam. 2:26). Jesus' mental, social, and spiritual powers developed along with His physical powers. He was fully man as well as fully God who voluntarily set aside some of His divine prerogatives temporarily in the Incarnation (Phil. 2:7). The Greek word translated "increased" or "grew" (v. 52, prokopto) literally means to make one's way forward by chopping down obstacles, a vivid description of the maturation process (cf. v. 40).

Luke's original Greek readers were familiar with the concept of gods visiting humans. This was common in their mythology. However those gods did not become humans; they remained different from mortals. Luke probably recorded so much information about Jesus' birth and early life to help them believe that Jesus became a real man at the Incarnation.

"The [Greco-Roman] biographical tradition used a combination of birth, family, and boyhood stories to give anticipations about the future life of the hero. . . . All of these components functioned also as prophecies of the character of the public career of the subject of the biography. If this was their purpose in the Greco-Roman biographies, then this is how a reader/hearer of Luke would most probably have taken the material of a similar nature in Luke 1:5-4:15.

"Virtually the totality of the material about Jesus in Luke 1:5-4:15 would have been regarded as an anticipation of his later public greatness. . . . [This material] would combine to foretell/foreshadow the type of person Jesus would be in his public ministry which began at Luke 4:16-30."¹¹⁵

College: Luk 2:1-52

LUKE 2

G. THE BIRTH OF JESUS (2:1-7)

¹ In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. ² (This was the first census that took place while Quirinius was governor of Syria.) ³ And everyone went to his own town to register.

⁴ So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. ⁵ He went there to register with Mary, who was pledged to be married to him and was expecting a child. ⁶ While they were there, the time came for the baby to be born, ⁷ and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.

Luke continues as the reader might expect at this point. He first related the announcement of the birth of John, then that of Jesus. He then told the story of the birth of John and will now tell that of Jesus. He will then tell of the ministry of John and then that of Jesus. In each instance one of the themes will be that John was truly a great prophet of God but that Jesus was the greater one, the Messiah and Lord, even the son of God.

1-3. Since almost thirty years have passed, Luke places his story in the larger historical setting, in which Caesar Augustus (Gaius Octavius who was emperor from 27 B.C. to A.D. 14) took a census . . . of the entire Roman world . Luke reminds the reader that this was the first census under Quirinius who was governor of Syria . This historical note has caused great trouble for those attempting to reconcile Luke's account with what can be known from other sources about the times Luke narrates. The greatest difficulty is that Herod the Great, who according to Luke was ruling at the time of the birth of John the Baptist (1:5), died in 4 B.C., and Quirinius did not begin to rule in Syria until A.D. 6. Numerous solutions attempting to exonerate Luke have been offered. No explanation seems to have fully satisfied even conservative commentators, although several are possible. We must simply admit that we do not know the answer to this difficulty. This, of course, does not mean that there is no answer.

Quirinius, here called governor of Syria , was technically a legatus , a ruler over an imperial province who answered directly to the emperor rather than to the senate. As a higher ranking and more powerful leader than Herod in this part of the world, he was selected to oversee the census. It is known that the first censuses in the empire were taken by Augustus for the purpose of taxation. Going to one's own town to register reflects not only the Jewish concern for one's ancestry but also makes perfect sense for people to be counted in what they consider their permanent rather than their temporary residences.

4. Joseph and Mary now leave Nazareth , to which they will return in 2:39. Joseph's " own town" is Bethlehem which is also the town of David , because Joseph is a descendant of David. The knowledgeable first-century reader no doubt heard in the story an allusion to Micah 5:1, in which the prophet announces that the coming ruler of Israel is to come from Bethlehem. This is another instance of Luke's fulfillment theme. In this instance, as in several to come, the fulfillment is not even mentioned. Luke probably assumed that his readers would not miss such an important fact.

5. The fact that Mary was pledged to be married to him explains why she went with Joseph and at the same time reminds the reader that she was still a virgin, even though she was expecting a child .

6-7. Luke reminds the reader that Jesus was the firstborn in order to set the stage for the scene in 2:22-38 involving the dedication of the firstborn son to the Lord. The actual birth of Jesus receives no fanfare. The scene could hardly be more humble, as Jesus is wrapped in cloths (the normal procedure, done to keep the limbs straight) and placed in a manger (not at all normal). The manger was very likely a simple feeding trough for the animals. We are uncertain regarding what type of inn they attempted to enter, only to find that there was no room for them . There is no hint of an insensitive innkeeper, only that there was no (suitable) place for Mary to have and keep her baby. There is also nothing in the text about animals at the scene, a tradition which later was added, probably because of Isaiah 1:3.

H. THE SHEPHERDS AND THE ANGELS (2:8-20)

⁸ And there were shepherds living out in the fields nearby, keeping watch over their flocks at night. ⁹ An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. ¹⁰ But the angel said to them, " Do not be afraid. I bring you good news of great joy that will be for all the people. ¹¹ Today in the town of David a Savior has been born to you; he is Christ ^a the Lord. ¹² This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger."

¹³ Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,

¹⁴" Glory to God in the highest,

and on earth peace to men on whom his favor rests."

¹⁵ When the angels had left them and gone into heaven, the shepherds said to one another, " Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about."

¹⁶ So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. ¹⁷ When they had seen him, they spread the word concerning what had been told them about this child, ¹⁸ and all who heard it were amazed at what the shepherds said to them. ¹⁹ But Mary treasured up all these things and pondered them in her heart. ²⁰ The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told.

^a 11 Or Messiah . " The Christ" (Greek) and " the Messiah" (Hebrew) both mean " the Anointed One" ; also in verse 26.

Whereas Matthew will offer a scene in Jesus' later infancy in which wise men come with expensive gifts, Luke focuses upon the poverty and simplicity of the event. While one should not overly sentimentalize, one should also not miss the irony inherent in this scene: God incarnate in a manger, and lowly shepherds as invited guests.

8-12. The shepherds living out in the fields nearby should not be romanticized. Even though David had been a shepherd and even though the term " shepherd" was used of Israel's leaders, including the king, shepherds were something of a despised lot. Of course, this suits very well Luke's theme of Jesus coming to the despised of society, here even at his birth! This unnamed angel of the Lord receives the same response from the shepherds as did Gabriel at his earlier appearances: they were terrified . The shepherds are reassured and then told of the good news of great joy (see 1:14, 19): the Messiah is born. He is called not only Savior (one who delivers a people from their enemies) but also Christ (Greek for " Messiah" ) and Lord (master, implying his followers are his slaves). These terms and many others will be needed to explain the significance of this Messiah who is more than Messiah. The shepherds are told how to find this newborn: a baby wrapped in cloths and lying in a manger .

13-15. The angel was suddenly joined by a great company of the heavenly host (of angels), who remind the reader that the coming of Jesus is cause for praise in the highest heaven and not only on earth . Jesus will bring peace , the constant greeting and prayer of the Jewish people. Here the term is basically equivalent to " salvation." This peace cannot be merited or achieved by humans but is only for those on whom his favor rests .

16-19. When the shepherds found Mary and Joseph and the baby, they spread the word concerning what had been told them . Just as those witnessing the circumstance of John's birth were amazed (1:66), so were those present at Jesus' birth amazed at what the shepherds told them . Mary, however, treasured up these things and pondered them . She is shown here and in 2:51 to be a model for those who attempt to understand the workings of God in their lives. She meditates on these unusual occurrences, no doubt wondering what God has in store for her and her son.

20. The shepherds return to their fields glorifying and praising God , the appropriate response to the good news they have encountered. Many other humble characters will follow in their steps in the coming narrative. In Luke's way of thinking, it is no surprise that lowly shepherds were the ones invited to witness the newborn Jesus, because only the humble can accept the message which he will bring.

I. JESUS PRESENTED AT THE TEMPLE (2:21-40)

²¹ On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived. ²² When the time of their purification according to the Law of Moses had been completed, Joseph and Mary took him to Jerusalem to present him to the Lord ²³ (as it is written in the Law of the Lord, " Every firstborn male is to be consecrated to the Lord" ^a ) ²⁴ and to offer a sacrifice in keeping with what is said in the Law of the Lord: " a pair of doves or two young pigeons." ^b

²⁵ Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. ²⁶ It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ. ²⁷ Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, ²⁸ Simeon took him in his arms and praised God, saying:

²⁹" Sovereign Lord, as you have promised,

you now dismiss ^c your servant in peace.

³⁰ For my eyes have seen your salvation,

³¹ which you have prepared in the sight of all people,

³² a light for revelation to the Gentiles

and for glory to your people Israel."

³³ The child's father and mother marveled at what was said about him. ³⁴ Then Simeon blessed them and said to Mary, his mother: " This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, ³⁵ so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too."

³⁶ There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, ³⁷ and then was a widow until she was eighty-four. ^d She never left the temple but worshiped night and day, fasting and praying. ³⁸ Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.

³⁹ When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth. ⁴⁰ And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.

^a 23 Exodus 13:2,12 ^b 24 Lev. 12:8 ^c 29 Or promised,/now dismiss ^d 37 Or widow for eighty-four years

Just as God was praised after the birth of John for his future work, so now Jesus elicits even greater praise for himself and the Father. The events here narrated all take place in the temple, the geographical center of Luke's narrative. The narrative began there, with Zechariah at the temple, and it will return there frequently. Most notably, the temple will be the scene for Jesus' final week, for the early Christians' meeting place, for Paul's fateful arrest in Acts, and for the often-prophesied destruction which occurred in A.D. 70. We are not sure why this Gentile writer was so concerned with Jewish matters. It does seem that he felt the need to explain why so many God-ordained institutions, such as the Law, the temple, and Judaism itself seemed not to have lived up to the promises concerning them. Perhaps the Gentiles of Luke's day were beginning to become the majority of Christian believers, so that they needed to be reminded that God can be trusted to keep his promises. Characters such as Simeon may function to remind Luke's readers that, despite apparent evidence to the contrary, there were many godly people in Israel who were faithfully living in conformity with the Law which was, after all, from God. As Luke will make plain in later chapters, it was the unfaithful human leadership of the Jews (and not the Law or the majority of the people) who failed and received their just punishment.

Supplemental Study:

Law

" The Law" (novmo", nomos ) is mentioned five times in this section (2:22, 23, 24, 27, 29). Only Luke (among the Gospels) tells us that Jesus was circumcised on the eighth day and dedicated on the fortieth day and that Mary followed the Law with regard to her purification after childbirth. In addition to this emphasis in the first two chapters, the reader should notice the emphasis on law-keeping in 16:17; 23:56; Acts 6:13; 7:53; 18:13; 22:3, 12; 23:3; 24:14; 25:8. Even Paul the Christian in Acts 21 is characterized as one who is " living in obedience to the Law" (v. 24). The question is, Why is Luke, the Gentile writer, so interested in the Law of Moses?

The issue was a live one during the time that Luke wrote. What should a Jewish believer do, especially as the church became more and more separate from traditional Judaism? (Note the many times in Acts that Paul and presumably all the Jewish Christians in a town were excluded from the synagogue.) Luke reminds his readers of the obvious truth that the first Christians did not cease to be Jewish simply because the Messiah came. For them, the coming of Christ and his kingdom was the goal of Judaism. Luke seems to suggest that Jews (including Christian Jews) by definition keep the Law of Moses. They do not have sins forgiven by offering sacrifice. Nor are they saved on the basis of this Law-keeping, as Peter makes very clear in Acts 15:11. (See also 13:39, 15:5.) But they nonetheless continue to keep the Law, because it contains God's will. (See 2:21-24, 39; 10:25-28; 16:17; 18:18-30; 23:56; Acts 22:12; 25:8.)

It was very important for Luke to clarify that God was neither doing something essentially new and unexpected, nor was he rejecting his chosen people. God had never rejected his people who were faithful to him; rather, the unfaithful had rejected him.

An equally important question for Luke was, How is it that Gentiles can become followers of a Jewish Messiah without becoming Jewish? Luke seems to suggest that Gentiles keep God's Law as it applies to them. That is, they are not Jews and need not keep laws related to Jewish identity (food laws, circumcision, Sabbath). However, they are God's people and are necessarily concerned to keep the eternal will of God, much of which is revealed in the Law of Moses. Luke's Bible (and that of all early Christians, including Gentiles) is what we call the Old Testament, and Luke, who often quotes the psalms, is very much in agreement with Psalm 1:1-2: " Happy is the man who . . . delights in the Law of the Lord and meditates on his Law day and night." The Law continues to be a reliable guide for the believer who wants to know the will of God. After all, it is all about loving God and loving neighbor (10:25-28), and it will not pass away (16:17). Perhaps Luke's audience for one reason or another needed to have a greater appreciation of the Law and the Jewish heritage of Christianity in general.

21. The parallels between John and Jesus continue. Just as John was circumcised on the eighth day and given the name specified by the angel, so is Jesus. Luke does not underscore the significance attached to the name Jesus (as does Matthew in 1:21), although the reader knows that it must have some significance, being given by the angel.

22-24. There are actually three rituals which Mary and Joseph carry out in verses 21-24: circumcision, purification, and dedication. The purification referred to is technically that of Mary, although Luke seems to be using the term to cover the purification and the dedication of the firstborn to the Lord. The circumcision and purification are done in order to obey the Law of Leviticus 12:3-4: Jesus is circumcised on day eight, and Mary is purified from her uncleanness forty days after childbirth. The dedication or consecration ritual looks back to the Exodus, when God claimed the firstborn in Israel (when the firstborn in Egyptian households were killed). The relevant texts are Exodus 13:2, 12, 15; Numbers 3:11-13; and Numbers 18:15-16. The quotation of Exodus 13 ( every firstborn male is to be consecrated to the Lord ) in verse 2 concerns the act of dedication and therefore makes the consecration of Jesus ( to present him to the Lord ) the central act in this passage. Luke tells the reader the details of the sacrifice ( a pair of doves or two young pigeons ) and thereby offers evidence of the poverty of Joseph and Mary.

25. Aged Simeon , like all other major characters in the narrative to this point, was righteous and devout , and is here the counterpart to aged Anna, who will be described as one who worshiped night and day (2:37). The consolation of Israel , for which Simeon had waited, refers to the coming messianic age. However, Simeon, inspired by the Holy Spirit , knows that the coming ministry of Jesus would bring about some surprises: His salvation would bring a light for revelation to the Gentiles and the falling and rising of many in Israel.

26-32. The tenderness of this scene reminds the modern reader why Luke is so well-loved. Simeon has been promised that he would not die before he had seen the Lord's Christ . Taking the month-old baby in his arms, he is now ready to die in peace . As seen before (1:69, 77), the coming of the Messiah means the coming of salvation . Simeon's is the first mention of a blessing for the Gentiles , to whom Jesus is a light for revelation . This " light metaphor" is a common one in the New Testament for the role of Jesus (esp. in the Gospel of John) and in this instance looks back to Isaiah 42:6; 49:6, 9.

32. The glory for your people Israel is the glory of being the source of salvation for all peoples. Luke wants his Gentile readers to know that it is through the agency of Israel that they are being given salvation. As Simeon prophesies concerning Jesus, Joseph now joins Mary in marveling at what was said about him (see 2:19). Then Simeon directs his prophecies to Mary in terms which must have been hard for her to hear. Why Mary is alone addressed is difficult to say, unless Joseph's absence from the later narrative hints that Joseph died before witnessing the ministry of Jesus some 30 years later.

To cause the falling and rising of many in Israel is something of a mixed blessing, implying the exalting of one group (the humble, poor, outcasts, etc.) and the humbling of another (the proud, rich, rulers, etc.). Because of this, Jesus is said to be a sign that will be spoken against . This is the first indication of opposition to Jesus (from within his own people). This prophecy will begin to be fulfilled very early in the narrative (see 4:16-30). The theme of Israel's rejection of the prophets God has sent to her will be an important one, first glimpsed here.

35. The term used for the " revealing" (dialogismoiv, dialogismoi ) of the thoughts of many hearts suggests a negative verdict upon those hearts. It is impossible to be specific about why a sword will pierce Mary's own soul too . Certainly Simeon is foretelling the sorrow which Mary would experience because of Jesus' ministry. But does it refer to the sorrow of seeing her son killed? Or is it possibly related to the division in her own family because of Jesus' mission (8:21; 11:27-28; 12:51-53)?

36-38. Although both Elizabeth and Mary have to some degree played the role of prophetess already, this title describes Anna who was likely publicly recognized as such. Luke will use the term later for Philip's four unmarried daughters (Acts 21:9), and Peter will state in his sermon on Pentecost, " Your sons and your daughters will prophesy" (Acts 2:17). Luke never misses an opportunity to let his readers see women in significant roles. The fact that she had lived with her husband seven years after her marriage, and then was a widow until she was eighty-four may reflect the ancient respect which many had for those who chose not to remarry after the death of a spouse. That she never left the temple is probably hyperbole, suggesting that she spent long hours at the temple on a daily basis. In any event she is certainly shown to be a pious woman of God by her regular practice of fasting and praying . The reader does not hear the actual words of Anna but is told simply that she also knew the identity of Jesus and his role in the coming redemption of Jerusalem , and for this she thanked God.

39-40. Luke does not leave the temple scene before emphasizing once again that Joseph and Mary did everything required by the Law . Surely the parents of Jesus here are offered to the reader as models of how the people of God are to act: they keep the Law of God (as it applies to them, depending on whether they are Jewish or Gentile). Only then does he narrate that they returned to Galilee to their own town of Nazareth , where Jesus began to grow up. The words describing that early growth in verse 40 parallel and exceed similar comments about John in 1:80. This statement and the similar one in 2:52 echo comments about Samuel in 1 Samuel 2:21, 26; 3:19. Jesus even as a child was filled with wisdom , as the next story will demonstrate.

J. THE BOY JESUS AT THE TEMPLE (2:41-52)

⁴¹ Every year his parents went to Jerusalem for the Feast of the Passover. ⁴² When he was twelve years old, they went up to the Feast, according to the custom. ⁴³ After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. ⁴⁴ Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. ⁴⁵ When they did not find him, they went back to Jerusalem to look for him. ⁴⁶ After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. ⁴⁷ Everyone who heard him was amazed at his understanding and his answers. ⁴⁸ When his parents saw him, they were astonished. His mother said to him, " Son, why have you treated us like this? Your father and I have been anxiously searching for you."

⁴⁹" Why were you searching for me?" he asked. " Didn't you know I had to be in my Father's house?" ⁵⁰ But they did not understand what he was saying to them.

⁵¹ Then he went down to Nazareth with them and was obedient to them. But his mother treasured all these things in her heart. ⁵² And Jesus grew in wisdom and stature, and in favor with God and men.

The Gospels show great restraint in telling about the early years in the life of Jesus. This is the only story about Jesus between his early infancy and his ministry which began at about age thirty. The reader should notice that Jesus is back at the temple, and his topic of discussion is the Law. These emphases have somewhat dominated the story thus far.

41-42. Further proving the Law-abiding piety of Joseph and Mary is their journey every year . . . to Jerusalem for the Feast of the Passover . The Law required that Passover be celebrated in Jerusalem (Deut 16:16). They went up to the Feast because Jerusalem is 2500 feet above sea level and the Temple is on " Mount Zion." Twelve years old was probably the time a boy was beginning to make the transition to adulthood and responsibility for keeping the Law.

43-47. Jesus' parents must have traveled with a large group of relatives and friends, because, as they were returning home , they were unaware that Jesus had stayed in Jerusalem. Luke wants his readers to feel the anxiety felt by Mary and Joseph (see v. 48), and he therefore relates that they had traveled on for a day and then went back to Jerusalem and only found him after three days . Luke does not (editorially) reprimand either Joseph and Mary for neglect or Jesus for irresponsibility. Mary and Joseph were doing what was expected of parents, but Jesus was doing what might be expected of the Son of God. As he sat and questioned the teachers , Jesus' wisdom even at age twelve amazed everyone who heard him . It is unclear, however, whether Luke implies that Jesus' questions and answers were a sign of his supernatural status or simply that he was well beyond his years in understanding.

48. Mary's anxiety, implied in her question, " Son, why have you treated us like this?" is only the beginning of the worries she will experience as mother of this Messiah.

49. At the very least, Jesus is aware that he is God's Son, as indicated by his reply to Mary, " Why were you searching for me? Didn't you know I had to be in my Father's house?" Jesus' questions may imply that they should have known to look for Jesus in the temple , but more likely they imply that they should not have been surprised he was not with them - he had a higher set of priorities.

50. They did not understand what he was saying to them . This sentiment will be echoed on several occasions and will often be true of even those closest to Jesus, including the twelve apostles (9:45; 18:34). Many have wondered how it could be that Mary was unprepared for such happenings and statements. Luke does not attempt to explain, but we may guess that either twelve years of normal childrearing has clouded the memory of those early days or that, upon witnessing these events actually take place, Mary was simply surprised and lacked understanding, although she knew her son was unlike all others.

51-52. Luke mentions that Jesus was obedient to them not because he had been disobedient before but rather to clarify that Jesus was indeed an obedient son (as demanded by the Law in Exod 20:12). Luke's comment that his mother treasured all these things in her heart is the second to this effect (2:19) and is a commendation of her openness in attempting to understand the things of God. Jesus grew in wisdom and stature, and in favor with God and men. This final statement of the " infancy narrative" summarizes Jesus' life from age twelve until his baptism in 3:21. In keeping with the frequent echoes of the Hannah/Samuel story, this final sentence is the clearest reference to that story. Jesus is growing intellectually, physically, spiritually, and socially.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 2:21-39

XII.
CIRCUMCISION, TEMPLE SERVICE,
AND NAMING OF JESUS.
(The Temple at Jerusalem, B. C. 4)
^cLUKE II. 21-39.

   ^c21 And when eight days [Gen 17:12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb 2:16, Heb 2:17); that is, he became a member of the covenant nation, and became a debtor to the law -- Gal 5:3], his name was called JESUS [see Luk 1:59], which was so called by the angel before he was conceived in the womb. [Luk 1:31.]  22 And when the days of their purification according to the law of Moses were fulfilled [Purification took place on the fortieth day after the nativity in the case of males, and eighty days in the case of females (Lev 12:1-5). Until it was performed the mother was not permitted to go to the temple, take part in any public service, or even to leave her house. It seems that the members of her family were also ceremonially unclean, because they came in daily contact with her], they brought him up to Jerusalem [to the temple], to present him to the Lord [When God slew the firstborn of Egypt he spared the firstborn of Israel. For this reason all the firstborn of Israel were regarded as being peculiarly the Lord's (Exo 12:29, Exo 12:30, Exo 13:2); and the firstborn male child of each family had to be redeemed with money (Exo 13:11-15, Num 18:15, Num 18:16). Originally the firstborn or eldest son was priest of the household after his father's death; but God chose the Levites to serve in his sanctuary in the place of these [33] firstborn or household priests (Num 3:11-13, Num 8:14-19); but this choosing did not annul the statute which required the payment of redemption money. The redemption money for a male was five shekels of the sanctuary, or about $3.75 -- Lev 27:6]  23 (as it is written in the law of the Lord [for additional passages see Exo 22:29, Exo 34:19, Exo 34:20], Every male that openeth the womb shall be called holy to the Lord),  24 and to offer a sacrifice [By redemption money and sacrifice the life of Jesus was ceremonially redeemed from God the Father, that his consecration of it to the will of the Father might be perfect. We likewise are redeemed by the blood of Christ, but are expected nevertheless to be more consecrated than ever] according to that which is said in the law of the Lord [Lev 12:6-8, Lev 5:11], A pair of turtledoves, or two young pigeons. [The required offering was a yearling lamb for a burnt offering and a young pigeon for a sin-offering. But the law allowed a poor mother to substitute doves or pigeons for the lamb. We see here an early trace of the poverty of Him who had not where to lay his head. Knowing the greatness of the child, Joseph and Mary would never have used the lesser sacrifice if they could have afforded the regular and more costly one. Poverty is not dishonorable in God's sight; for Mary was honored of him above all women.]  25 And behold, there was a man in Jerusalem, whose name was Simeon [the name means "Hearing." Some think that it was Rabbi Simeon, the son of the great teacher Hillel; but the context forbids such an idea]; and this man was righteous and devout [Right in outward and devout in his inward life. The first prophet to tell the world that its Messiah had come was a thoroughly good man], looking for [Waiting like Jacob (Gen 49:18), and Joseph of Arimathæa (Mar 15:43), he realized the truth of God's promise (Isa 49:23). The Jews waited for a coming Prince, local, carnal, finite, temporal; we wait for a KING universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of our expected consolation is to theirs as an ocean is to a drop of [34] water] the consolation of Israel [A common name for the era of the Messiah, which was so called because the advent of the Christ would bring comfort to his people (Isa 40:1). Jews swore by the consolation of Israel, and the phrase, "May I see the consolation of Israel," was common among them. A prayer for the coming of the Messiah was daily used by them]: and the Holy Spirit was upon him. [Luk 1:68.]  26 And it had been revealed unto him by the Holy Spirit [probably in a dream], that he should not see death, before he had seen the Lord's Christ. [A remarkable favor, a notable blessing -- Luk 10:23, Luk 10:24.]  27 And he came in the Spirit [moved by the impulses of inspiration -- Mat 22:14, Rev 1:10] into the temple [those who go to church perfunctorily see little; those who go in the Spirit -- according to the measure in which He is given them -- see and hear much]: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law,  28 then he received him into his arms, and blessed God, and said,  29 Now lettest thou thy servant depart [This hymn of Simeon is called the "Nunc Dimittis" from the two words with which the Latin translation of it begins. Simeon regards his death as now near, since he had seen that for which God had kept him alive. He represents as a sentinel who, seeing the rising of the day-star which is the signal that his watch is relieved, knows his weary waiting is at an end], Lord, According to thy word [God keeps his word, and never disappoints], in peace [to the living the Jews said, "Go in peace" (Leshalom), as Jethro said to Moses; to the dying they said, "Go in peace" (Beshalom) -- Gen 15:15];  30 For mine eyes have seen thy salvation [Only the eye which sees Christ is satisfied with seeing (Ecc 1:18). To one who has Christ in his arms and salvation before his eyes the world looks poor indeed, and the loss of it appears gain -- Phi 1:21],  31 Which thou hast prepared [God prepared the gospel in his counsels before Christ came into the world (Act 2:23), and foretold it by the [35] prophets -- Act 3:18] before the face of all peoples [The Jewish Scriptures were then scattered among all nations, and all people were acquainted with the Hebrew expectations of a Messiah. Simeon saw in the Babe the initial step of God toward fulfilling all these prophecies];  32 A light for revelation to the Gentiles. [A reference to Isa 49:6. Christ's light has revealed the Father to the Gentiles. That Simeon should prophesy this is an evidence of the large spiritual knowledge given him, since even the apostles were slow to grasp the fullness of Christ's world-wide mission -- see Psa 98:2, Psa 98:3, Isa 52:10, Isa 42:6] to the Gentiles, And the glory [Isa 45:25. Israel is doubly glorified in Jesus, in that God chose this people to receive the Word, or divine Son, in that Jesus, as a Jew, presented to the world the picture of the perfect manhood. In his divinity and his humanity Jesus glorified Israel] of thy people Israel. [The Gentiles and Israel are here contrasted. The Gentiles refused the knowledge of God (Rom 1:28), and Israel abused it -- Rom 3:1-9.]  33 And his father and his mother were marvelling at the things which were spoken concerning him [Not because they heard anything which was really new, but because the words caused them to see the truth in a new way. They were also doubtless surprised to find that an utter stranger should speak thus about the child. Such manifestations of inspiration were no more common then than now];  34 and Simeon blessed them [While blessing the parents, he refrained from blessing the child, lest it might appear that he did it as a superior. He could bless God in the heavens (see Luk 2:28) without fear of being misunderstood; but to bless this little Babe might seem to be presumptuous], and said unto Mary his mother [thus distinguishing between Mary the real parent, and Joseph the supposed one], Behold, this child is set [either as a stone of stumbling (Isa 8:14, Rom 9:32, Rom 9:33, 1Co 1:23), or a precious cornerstone (1Pe 2:7, 1Pe 2:8, Act 4:11, 1Co 3:11). Jesus is the cornerstone of true religion. Those who reject him fall over him and are broken; those who accept him, build upon him, and are lifted up and edified] [36] for the falling and the rising of many in Israel [Jesus has always wrought changes which were like fallings and risings. In his own early lifetime Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes, etc., sank down before his example and teaching; while fishermen, publicans and outcasts were elevated and encouraged by his sympathy. In the ecclesiastical field Jesus has brought down the powers of superstition and priestcraft, and exalted the common worshiper, giving him liberty of conscience. In the political field Jesus has brought down the pride of kings and lifted up the common people, and given them sovereign powers. In the spiritual realm this work of Jesus is most clearly displayed. Not only did he bring down the pride of Judah and lift up the despised Gentiles (Rom 9:25); but he has worked a leveling and a lifting work in the life of each of his followers. Those proud of their manhood, he has made as children, that they might become truly men (Mat 18:3); those wise in their own conceit, he approaches with the foolishness of preaching, that they might be instructed in true learning (1Co 1:26-31); those strong in self-confidence, he makes weak, that he may fill them with the divine power (2Co 12:10, Phi 4:13). Like Paul, we fall and rise in Christ -- Act 9:4-6]; and for a sign [Something which challenges attention, and is full of significant meaning. Signs were intended to allay controversy, and to exclude contradiction, but Jesus provoked both. When he was thus first in the temple, opposition was prophesied; when he was last there it was fully realized -- Mat 23:38] which is spoken against [during his earthly lifetime Jesus was called "deceiver," "Samaritan," "demoniac," etc., and subsequently his followers were abused (Act 28:22); later the Jews wrote of him as "the deceiver," "that man," and "the hung." Early Christians were charged by the pagans with committing cannibalism, incest, and every conceivable atrocity, and in this day "Christian" is -- after Jew -- the most stringing term of reproach known to the Eastern tongue];  35 yea and a sword shall pierce through thine own soul [Simeon had read and [37] understood the prophecies which told of the suffering Messiah (Isa 14-43:12). Hence, to prepare the soul of Mary he touches this minor chord. By as much as the prophecies and annunciations concerning Jesus, led Mary to expect honor, and glory for her son; by so much did the rejection, persecution and cruel death of Jesus overwhelm her with piercing anguish and disappointment. It is also probable that at the time of the crucifixion Mary shared with the apostles the doubts as to the mission of Jesus, and these doubts must have been unspeakably bitter to her]; that thoughts out of many hearts may be revealed. [The word here translated "thoughts" is generally used to signify bad or evil thoughts. Jesus often revealed such (Joh 9:16); but the context shows that Simeon had in mind the evil thoughts which were revealed by the sufferings inflicted on Christ. The human heart is desperately wicked (Jer 17:9); but its wickedness was never more manifest than when it chose a murderer and crucified its Creator (Act 3:14, Act 3:15). Men are still revealed by their attitude toward Christ, the sincere being drawn to him, and the hypocrites being repelled from him. But at the judgment he shall shine forth as the perfect revealer of all thoughts and actions -- Mat 10:26.]  36 And there was one Anna [the same name as Hannah (1Sa 1:20), meaning "He was gracious"], a prophetess [like Miriam, Deborah, Huldah -- 2Ch 34:22], the daughter of Phanuel [the same as Peniel, meaning "Face of God" -- Gen 32:30], of the tribe of Asher [Asher was the second son of Jacob and Zilpah (Gen 30:12, Gen 30:13). The name means "happy." Though the ten tribes were lost and scattered, many individuals belonging to them remained in Judah -- Act 26:7, Jam 1:1] (she was of a great age, having lived with a husband seven years from her virginity,  37 and she had been a widow even unto fourscore and four years) [She had been married seven years, and was now eight-four years old. Her long widowhood is mentioned, because young widows who did not remarry were held in especial honor. Anna was about twenty-four years [38] old when Jerusalem was conquered by Pompey, and came under the power of Rome], who departed not from the temple [This may simply mean that she was unusually assiduous in her attendance at all the temple services (Act 2:46); or it may be taken literally, in which case we may suppose that her prophetic talents had secured for her the right of living in one of the temple chambers. Those who patiently frequent God's house will sooner or later obtain a blessing], worshipping with fastings. [Moses appointed one yearly fast, viz.: that on the day of Atonement; but the Pharisees introduced the custom of fasting twice a week to commemorate the days when Moses was supposed to have ascended and descended Mt. Sinai; viz.: on Monday and Thursday. They had also otherwise multiplied the fasts -- Luk 5:33] and supplications night and day. [In Hebrew idiom night is mentioned before day, following the example of Moses (Gen 1:5). The Hebrew theory that "God made the world in six days and seven nights," may have given birth to this idiom. For instances of this idiom, see Act 26:7, 1Ti 5:5. There were probably night services of sacred music held in the temple, at which priests sung anthems -- Psa 134:1, Psa 134:2, Psa 119:62.]  38 And coming up at that very hours she gave thanks unto God, and spake of him [Jesus] to all them that were looking for the redemption of Jerusalem.  39 And when they [the parents of Jesus] had accomplished all things that were according to the law of the Lord, they returned. [Luke here adds the words "into Galilee, to their own city, Nazareth." We have omitted these words from the text here, and carried them forward to Act 9:19-26, Gal 1:17, Gal 1:18.] [39]

[FFG 33-39]

McGarvey: Luk 2:39

XV.
THE CHILD JESUS BROUGHT
FROM EGYPT TO NAZARETH.
(Egypt and Nazareth, B. C. 4.)
^aMATT. II. 19-23; ^cLUKE II. 39.

   ^a19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb 2:17), and being a child, "he spake as a child" (1Co 13:11), and not as an oracle] appeareth in a dream to Joseph in Egypt [Joseph had obeyed the command given at Mat 2:13, and God kept the promise contained therein. God ever keeps covenant with the obedient], saying,  20 Arise [Happy Joseph! his path was ordered of God. Let us also seek such ordering. "in all thy ways acknowledge him, And he will direct thy paths -- Pro 3:6] and take the young child and his mother, and go into the land of Israel [The phrase "land of Israel" originally meant all Palestine, but during the period of the kingdom of the ten tribes it was restricted to their portion of the country. After the captivities and the return of Judah from Babylon the phrase resumed its original meaning, and hence it is here used to include all Palestine. As Jesus was "not sent but to the lost sheep of the house of Israel" (Mat 15:24), it was fitting that he return thither from Egypt]; for they ["They" is doubtless the plural of majesty; though it may include others unknown to us, who were employed by him or advised him] are dead [How prophetic the words! Christ's enemies die, but he lives on. How innumerable this host of opposers! Persecutors, oppressors, infidels, critics, literatures, [53] organizations, principalities, and powers, a vast and motley array of forces, have sought the life of Jesus, have made a great noise in the world, and died away in silence. Pharoahs, Neros, Diocletians, many a Charles, Torquemada and Bloody Mary have come up and gone down, but the king of Israel lives on] that sought the young child's life.  21 And he arose and took the young child and his mother, and came [The length of his sojourn in Egypt is uncertain. It is variously estimated at from two weeks to more than seven months] into the land of Israel.  22 But when he heard [Joseph heard this on entering Palestine. As he knew of Herod's death by revelation, and hence before any one else in Egypt, there was no one there to tell him who succeeded Herod] that Archelaus [By his last will and testament Herod divided his kingdom among three of his sons, and Augustus Cæsar consented to the provision of this will. Archelaus, under the title of Ethnarch, received Judæa, Idumæa, and Samaria; Antipas, under the title of Tetrarch, received Galilee and Peræa; and Philip, under the title of Tetrarch, received Trachonitis (with Ituræa), Batanæa, and Auranitis. Each of these sons bore the name of Herod, like their father. Augustus withheld from Archelaus the title of king, promising it to him "if he governed that part virtuously." But in the very beginning of his reign he massacred three thousand Jews at once, in the temple, at the time of the Passover, because they called for justice upon the agents who performed the barbarities of his father's reign. Not long after this a solemn embassy of the Jews went to Rome, and petitioned Augustus to remove Archelaus, and make his kingdom a Roman province. After a reign of nine years, Archelaus was banished to Vienne, in Gaul, where he died in A. D. 6. After him Judæa had no more native kings, and the scepter was clean departed from Judah. The land became a Roman province, and its governors were successively Quirinius, Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate] was reigning over Judæa in the room of his father Herod [These words sound like an echo of those employed by the [54] embassy just referred to, for it said to Augustus concerning this man, "He seemed to be so afraid lest he should not be deemed Herod's own son, that he took special care to prove it"], he was afraid to go thither [As Matthew has spoken of Joseph residing at Bethlehem (and he did reside there for quite awhile after the birth of Jesus), the use of word "thither" implies that Joseph planned to return to that town. Mary had kindred somewhere in the neighborhood (Luk 1:36, Luk 1:39, Luk 1:40), and doubtless both parents thought that David's city was the most fitting place for the nurture of David's heir]; and being warned of God in a dream [God permitted Joseph to follow the bent of his fear. Joseph's obedience shows him a fit person for the momentous charge entrusted to him], {cthey returned} ahe withdrew [From the territory of Archelaus to that of Antipas, who was a man of much milder disposition. As the brothers were on no good terms, Joseph felt sure that in no case would Antipas deliver him and his to Archelaus] into the parts of Galilee [It means "circuit." It is the northern of the three divisions of the Holy Land. Its population was very dense, and was a mixture of Jews and Gentiles. Hence all Galilæans were despised by the purer Jews of Judæa],  23 and he came and dwelt in a city called Nazareth; ctheir own city [This town lies on a hillside, girt in by fifteen higher hills. It is a secluded nook. Here Jesus grew up in obscurity till he reached his thirtieth year. Here he spent about nine-tenths of his earthly life. Sweet humility! Lowliness is as rare and precious a virtue as pride is a plentiful and repugnant vice] athat it might be fulfilled which was spoken through the prophets [Matthew uses the plural, "prophets," because this prophecy is not the actual words of any prophet, but is the general sense of many of them. We have noted three kinds of prophecy; this is the fourth kind, viz.: one where the very trend or general scope of Scripture is itself a prophecy], that he should be called a Nazarene. [The Hebrew word netzer means "branch" or "sprout." It is used figuratively for that which is lowly or despised (Isa 17:9, Eze 15:1-6, Mal 4:1). [55] See also Joh 15:6, Rom 11:21. Now, Nazareth, if derived from netzer, answered to its name, and was a despised place (Joh 1:45, Joh 1:46), and Jesus, though in truth a Bethlehemite, bore the name Nazarene because it fitly expressed the contempt of those who despised and rejected him.]

[FFG 53-55]

McGarvey: Luk 2:40-52

XVI.
JESUS LIVING AT NAZARETH AND VISITING
JERUSALEM IN HIS TWELFTH YEAR.
(Nazareth and Jerusalem, A. D. 7 or 8.)
^cLUKE II. 40-52.

   ^c40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luk 1:80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. He learned as other boys; he obeyed as other children. As he used means and waited patiently for growth, so must each individual Christian, and so must the church. Though the latter is a mystical body, and animated by the Holy Spirit, it must nevertheless make increase of itself before coming to the perfect man -- Eph 4:16], filled with wisdom: and the grace of God was upon him [These words describe briefly the life of Christ during the preparatory period at Nazareth. It was a quiet life, but its sinless purity made the Baptist feel his own unworthiness compared to it (Mat 3:14), and its sweet reasonableness inspired in Mary, the mother, that confidence which led her to sanction, without reserve, any request or command which Jesus might utter -- Joh 2:5.]  41 And his parents [Males were required to attend the Passover (Exo 13:7); but women were not. The great rabbi, Hillel (born about B. C. 110; died A. D. 10), recommended that they should do so, and the [56] practice was esteemed an act of admirable piety] went every year to Jerusalem [regular attendance upon worship is likewise enjoined upon us -- Heb 10:25] to Jerusalem at the feast of the passover [The Passover, one of the three great Jewish feasts, commemorated the mercy of God in causing his angel to "pass over" the houses in Israel on the night that he slew all the firstborn of Egypt. It took place at the full moon which occurred next after the vernal equinox. At it the firstfruits of the harvest were offered (Lev 23:10-15). The second feast, Pentecost, occurred fifty days later, and commemorated the giving of the law. At it the firstfruits of the wheat harvest, in the form of bread (Lev 23:17), were offered. The third feast, or Tabernacles, occurred near the end of September, or beginning of October, and commemorated the days when Israel dwelt in tents in the wilderness. It was observed as a thanksgiving for the blessings of the year. Every adult male Jews dwelling in Judæa was required to attend these three feasts. Josephus tells us that the members assembled at them in Jerusalem often exceeded two millions.]  42 And when he was twelve years old [The incident which Luke here reports is the only one given in the period between the return from Egypt and Jesus' thirtieth year. It shows that Jesus did not attend the school of the rabbis in Jerusalem (Mar 6:2, Joh 6:42, Joh 7:15). But we learn that he could write (Joh 8:6), and there is little doubt but that he spoke both Hebrew and Greek], they went up [the altitude of Jerusalem is higher than that of Nazareth, and the distance between the two places is about seventy miles] after the custom of the feast [the custom was that the feast was celebrated annually in Jerusalem];  43 and when they had fulfilled the days [eight days in all; one day for killing the passover, and seven for observing the feast of unleavened bread which followed it -- Exo 12:15, Lev 23:5, Lev 23:6], as they were returning, the boy Jesus [Luke narrates something about every stage of Christ's life. He speaks of him as a babe (Luk 2:16), as a little child (Luk 2:40), here as a boy, and afterwards as a man] tarried behind in Jerusalem [to take advantage of the opportunity to [57] hear the great teachers in the schools]; and his parents knew it not [As vast crowds attended the Passover, it was easy to lose sight of a boy amid the festal throng. Indeed, the incident is often repeated even to this day during the feast seasons at Jerusalem];  44 but supposing him to be in the company [We see here the confidence of the parents, and the independence of the child. The sinlessness of Jesus was not due to any exceptional care on the part of his parents. Jews going to and from their festivals traveled in caravans for pleasure and safety. In the daytime the young folks mingled freely among the travelers, and sought out whatever companionship they wished. But in the evening, when the camp was formed, and the tents were pitched, the members of each family came together], they went a day's journey [They probably returned by the way of Jericho to avoid passing through Samaria, because of the hatred existing between Jews and Samaritans. In more moderns times the first day's journey is a short one, and it was probably so then. It was made so in order that the travelers might return to the city whence they had departed, should they discover that they had forgotten anything -- should they find that they had forgotten a sack of meal, a blanket, or a child]; and they sought for him among their kinsfolk and acquaintance [those with whom he was most likely to have traveled during the day]:  45 and when they found him not, they returned to Jerusalem, seeking for him. [Parents who have temporarily suffered the loss of their children can easily imagine their feelings. Christ, though a divine gift to them, was lost. So may we also lose him, though he be God's gift to us.]  46 And it came to pass, after three days [Each part of a day was reckoned as a day when at the beginning and ending of a series. The parents missed Jesus on the evening of the first day, returned to Jerusalem and sought for him on the second day, and probably found him on the morning of the third day. The disciples of Jesus also lost him in the grave for part of one day, and all of the next, and found him resurrected on the morning of the third day -- Luk 24:21] they found him [58] in the temple [Probably in one of the many chambers which tradition says were built against the walls of the temple and its enclosures, and opened upon the temple courts. The sacred secret which they knew concerning the child should have sent them at once to the temple to seek for him]; sitting [Jewish scholars sat upon the ground at the feet of their teachers] in the midst [the teachers sat on semi-circular benches and thus partially surrounded by their scholars] of the teachers [these teachers had schools in which they taught for the fees of their pupils, and are not to be confounded with the scribes, who were mere copyists], both hearing them, and asking them questions [He was not teaching: the God of order does not expect childhood to teach. He was among them as a modest scholar, and not as a forward child. The rabbinical method of instruction was to state cases, or problems, bearing upon the interpretation or application of the law, which cases or problems were to be solved by the pupils. For typical problems see Mat 22:15-46]:  47 and all that heard him were astonished at his understanding and answers.  48 And when they [his parents] saw him, they were astonished [Mary and Joseph stood as much in awe of these renowned national teachers as peasants do of kings, and were therefore astonished that their youthful son presumed to speak to them]; and his mother said unto him, Son, why hast thou thus dealt with us? [Her language implies that Jesus had been fully instructed as to the time when his parents and their caravan would depart for Galilee, and that he was expected to depart with them. Obedience to his higher duties constrained him to appear disobedient to his parents] behold, thy father [As legal father of Jesus, this expression would necessarily have to be used when speaking of Joseph. But Jesus does not accept Joseph as his father, as we see by his answer] and I sought thee sorrowing. [Because they thought him lost.]  49 And he said unto them [What follows are the first recorded words of Jesus; he here speaks of the same being -- the Father -- to whom he commended his spirit in his last words upon the cross (Luk 23:46). His last [59] recorded words on earth are found at Act 1:7, Act 1:8; his last recorded words in heaven are found in Rev 22:10-20, but these last words are spoken through the medium of an angel], How is it that ye sought me? [Mary, knowing all that had been divinely revealed to her concerning Jesus, should have expected to find him in the temple] knew ye not that I must [In this oft-repeated phrase, "I must," Jesus sets forth that devotion (Joh 4:34) to the will of the Father by which his whole life was directed] be in my Father's [Literally "the Father of me." Jesus invariably used the article in speaking of himself, and said "the Father of me," and invariably omitted the article, and said, "Father of you," when speaking of his disciples. His relationship to the Father differed from ours, and God, not Joseph, was his father] house? [See Joh 2:16, Joh 2:17, Joh 8:35.]  50 And they understood not [It may seem strange that Mary, knowing all that she did concerning the birth of Jesus, etc., did not grasp the meaning of his words, but we are all slow to grasp great truths; and failure to be understood was therefore a matter of daily occurrence with Jesus. (Luk 9:45, Luk 18:34, Mar 9:32, Joh 10:6.) Christ spoke plainly, but human ears were slow to comprehend his wonderful sayings. We need to be watchful lest our ears be censured for a like slowness] the saying which he spake unto them.  51 And he went down with them [Jerusalem was among the mountains, Nazareth among the hills], and came to Nazareth [A beautiful and healthful town, but so lacking in piety and learning as to form the "dry ground" out of which it was prophetically predicted that the glorious and fruitful life of Jesus would spring. Here Christ rose above all times and schools and revealed to man that "life more abundant" than all kings, lawgivers or sages ever discovered. His character, like the New Jerusalem, descended from God out of heaven, and no education obtained in Nazareth will explain it. The struggle of self-made men with their early environment is noticeable to the last, but it is not so with him. The discourses of Jesus are the outpourings of divine knowledge, and not the result of study or self-culture]; and he was subject [Our [60] example in all things, he here set before us that pattern of obedience which children should observe toward their parents. In these years Jesus learned the trade of his supposed father (Mar 6:3). Christ was a laborer, and thereby sanctified labor, and showed that dignity and glory belong to inward and not to outward conditions] unto them [His parents, Joseph and Mary. We find no mention of Joseph after this, and the probability is that he soon died]: and his mother kept all these sayings in her heart. [She had many treasured sayings of angels, shepherds, wise men, and prophets. She now began to add to these the sayings of Christ himself.]  52 And Jesus advanced in wisdom and stature, and in favor with God and men. [He did not literally grow in favor with God. This is a phenomenal expression. The favor of God and man kept company for quite awhile; but the favor of God abode with Jesus when man's good will was utterly withdrawn. Men admire holiness until it becomes aggressive, and then they fell an antagonism against it as great, or intense, as their previous admiration.] [61]

[FFG 56-61]

Lapide: Luk 2:1-52

CHAPTER 2

Ver. 1. — And it came to pass in those days (in which John the Baptist was born) there went forth a decree, &c. The Syriac for "all the world," has "all the people of his dominion," subject that is, to Augustus and the Romans. For we have the authority of Suetonius that Augustus did not rule over the Goths, the Armenians, or the Indians. This enrolment was made, both that the number of men under the sway of Augustus might be known, and also with a view to collecting the tribute to be taken to the Roman treasury, exhausted by so many wars; for each person gave in an account of his income. It is probable that the Jews gave what they otherwise gave in taxes according to their law, half a shekel apiece, that is two reals. Exo 30:11-16; Mat 22:19.

From Cæsar. The true name of this Cæsar was Octavius or Octavian, the sister's son of Julius. He being the first Monarch of Rome, extended the glory of the empire and added to it in a wonderful degree; hence he received the surname of Augustus in the eighteenth year of his reign (from which date Censorinus reckons the years of Augustus, and calls them the Augustian or Augustæan years) as though he were some divinity come down from heaven. For he reigned in the greatest peace, plenty, splendour, and felicity for fifty-seven years. Hence the proverb, "Happier than Augustus, better than Trajan." This census was taken by Augustus when he had the whole world in a state of peace, and had therefore closed the temple of Janus for the third time, in the fortieth year of his reign. And all this happened under the guidance of God, that He might signify that Christ was now born, who was to bring peace to all the world. So Bede, "A lover of peace, He would be born in a time of the most profound quiet. And there could be no plainer indication of peace than that a census should be taken of the whole world, whose master Augustus was, having reigned at the time of Christ's nativity for some twelve years in the greatest peace, war being lulled to sleep throughout all the world." Wherefore the Virgin Mother of God appeared to Augustus in the Capitol bearing the Infant in her arms, Augustus himself having already learned from the Oracle of Apollo that a Hebrew child was born who had imposed silence upon the Oracles of Idols, and having erected an altar in the Capitol with the title, "The Altar of the Firstborn of God." Hence Constantine the Great built on that spot a temple to the memory of Mary, Mother of God, which exists to this day, and is commonly called the "Ara Cœli." There too the place is shown where Augustus saw the vision. So Baronius, following Suidas, Nicephorus, and others, in the materials of his "Annals." Moreover, in the same reign there flowed out of the earth, in the shop of a certain deserving man, at Rome, a plentiful fountain of oil, which lasted the whole day; and the spot is still shown in the Church of St. Maria in Trastevere. "By this sign" says Osorius, book vi. ch. 20, "what more plainly declared than the birth of Christ in the reign of Caesar Augustus?" "For 'Christ' being interpreted is 'The Anointed'"—because He hath anointed us, and doth anoint us with the oil of grace and of gladness through all the days of our mortal life. The question arises, In what year of Augustus was Christ born? The opinions of the learned and of chronologists differ on this point. The first opinion is that Christ was born in the 41st Julian year, the 40th of the reign of Augustus, the 36th of Herod, that is, A.U.C. 749, the fourth year of Olympiad 193. The Julian years date from that in which Julius Caesar reformed the calendar, the last year but one of his life. This opinion agrees very well with Sacred and Profane histories. The only objection to it is that in S. Luke iii. 1 and 23. It is said of Christ that when He was baptized He "was beginning to be about thirty years old," while according to this view He must have been thirty-two, or nearly as much, for Augustus reigned fifty-seven years. The answer given to this is that Christ is called about thirty years, because He was thirty-two. In the same way S. Augustine is said in the old Breviaries to have been baptized in his thirtieth year, when he really was thirty-three, as the lately corrected Breviaries have it.

The second opinion is that Christ was born in the 41st year of Augustus, A.U.C. 750. So think Sulpicius Severus and S. Jerome; Irenæus and Tertullian also are inclined to this opinion.

The third places the date in the 42nd year of Augustus, A.U.C. 751. So Clement of Alexandria and Cassiodonus among the ancients, Scaliger and the Martyrologium Romanum for the 25th December among the moderns. I have accordingly taken this date in the Chronological Chart which I have prefixed to the Pentateuch.

The fourth is the 43d of Augustus, A.U.C. 751. So S. Epiphanius, Eusebius, Nicephorus, and others. Francis Suarez, Maldonatus, and others incline to this opinion.

The fifth makes it the 44th of Augustus, A.U.C. 753. So Joannes Lucidus, and Dionysius Exiguus with their followers.

The sixth is the 45th of Augustus, A.U.C. 754. So Paul of Middlesburgh, Bishop of Sempronia, Peter of Aliacum, Bellarmine, and Bede; and very recently, but with great exactitude, our own Petavius, in the "Rationarium Temporum."

All these opinions have their probabilities and also their difficulties. In a matter of so much doubt there can be no certainty of definition. With the first the early Annals in Epiphanius expressly agree, the old, Chronicle in Eusebius, and an anonymous chronologist writing 1400 years ago. In its favour there is also, first, that in that year the temple of Janus was shut, and there was the greatest peace in the world, as I have said. Secondly, that Herod in the 37th year of his reign (the 41st of Augustus), and a little before his death, ordered the children under two years to be slain, Matt. ii.  Christ must, therefore, have then been in His second year. This argument is strong, and can scarcely be solved except by torturing the expression "a bimatu" [Greek α̉πὸ διετου̃ς ]. Thirdly, Christ must have been born in a leap year, as is clear if we count back from the present to the birth of Christ, for every hundredth year is a leap year. But the 40th year of Augustus was a leap year, and the 41st and 42d were not. For the first year of the Julian Era was a leap year, as Macrobius, Censorinus and others tell us, and therefore the tenth leap year of the Era must have been the year 41—or the 40th year of Augustus. Besides which, it is clear from Josephus, Dion, Hegesippus, and others, that Herod ruled altogether thirty-seven years, and died in the year 43 of the Julian Era, before the Passover. Therefore Christ could not have been born under him in that or any following year in the end of the year namely, in December.

Lastly, this was the year in which Augustus introduced to the Forum, with great pomp, his grandson Caius Caesar,—the son of his daughter Julia and his son-in-law Marcus Agrippa—he, on that occasion, laying aside the "toga prætexta," and putting on the "virilis"—according to the Roman custom. For Caius was born A.U.C. 734, in the consulship of M. Apuleius and P. Silius—as Lipsius shows from Dio, from the stone of Ancyra, and from other documents. Therefore A.U.C. 749 must have been that in which he assumed the "toga virilis"—he then entering on his sixteenth year.

In this same year it was that God the Father introduced to the world His Son Jesus Christ, the Lord of Heaven and Earth, that through Him He might adopt as sons all that believed in Him, and make them heirs of the Kingdom of Heaven.

From this view likewise we may easily understand why Christ did not come to Jerusalem before the twelfth year of His age; namely, because Archelaus, the son of Herod, reigned there until that year, and he, like his father, was a source of danger to Christ. Archelaus reigned ten years, add to these the two last years of Herod and we have the twelve years, after which Archelaus was driven into exile, and then Christ freely and without fear went to the Temple at Jerusalem.

Ver. 2. — And this taxing was first made when Cyrenius was governor of Syria. First, that is general,—throughout all the world, which had now been lulled into peace under Augustus and the Romans; for there was a particular census taken in several provinces prior to this general one. So Paulus Orosius, Bede, Maldonatus, Jansenius, Toletus, Franciscus Lucas and others. First, again, because a second was taken ten years after, when Cyrenius was sent to Syria to superintend it, for the purpose of confiscating the property of Archelaus who was then exiled;—see Josephus, Antiq. bk. xviii., ch. 1. Tertullian, "against Marcion" bk. iv., ch. 7, 19, and 36, says that this first enrolment was made under Sentius Saturninus, who was sent expressly for the purpose by Augustus at the time when Cyrenius was governor of Syria in all things, and, consequently, with respect to this census as well. Or, according to others, Cyrenius began the census, and, being called away to a war against the Homonadians—over whom he shortly after triumphed—left it to Saturninus to finish.

Hence it follows that this enrolment and census was not a lustral or quinquennial, but a new and universal one; the second and most celebrated of the three made by Augustus, in the Consulship of Censorinus and Asinius, as the stone of Ancyra, Suetonius, and Josephus, Antiq. xvii., ch. 3, have it. The first census was that which Augustus took twenty years before in his sixth consulate and the seventeenth year of his reign, M. Agrippa his son-in-law being his colleague, while the third was twenty years after, in the last year of his reign and his life, with Tiberius, who had married Julia at the death of Agrippa, his mother Livia having married Augustus.

The time occupied in making one of these enrolments was five years.

Cyrenius. This was P. Sulpitius Quirinus, Cyrinus, or Cyrinius whom Augustus had appointed tutor to Caius Cæsar when he went to Syria, and whom he ordered to remain as governor when Caius died there, as Velleius the companion of Caius, Suetonius, Florus, Dio, and others record.

Ver. 3.— And all went to be taxed, every one into his own city. To the cities from which their respective families took their origin; as the house of David, of which Joseph and Christ were born, took theirs from Bethlehem; David having been born and brought up in Bethlehem. The Jews had divided their nation into twelve tribes and these again into different families, and so the Romans, in taking the census among them, followed this division.

Indeed all this was taking place under the direction of God, that it might be clear to the whole world that Christ, then newly born in Bethlehem, was of the tribe of Judah and the house of David, and that He was the Messiah, as the Prophets had foretold.

To be taxed.—The Greek α̉πογζάφεθαι means both to be enrolled and to make a declaration. Each one was enrolled, and made a declaration of allegiance to him who enrolled him, namely to Cyrenius, as the viceregent of Augustus. For at Rome all as to whose loyalty towards Augustus and the Senate there was no doubt, were enrolled as citizens and subjects, but elsewhere they were said to make a declaration of allegiance, as being foreigners subdued by the Roman arms. Orosius, book vi., last chapter, infers from this enrolment that Christ was a Roman citizen, that He might, as it were, tacitly signify that all Christians must be subjects to the Roman Pontiff and Church.

Symbolically, by this enrolment is signified the coming of Christ to free us from the servitude of the devil, and subdue all the world to His faith and worship, not by force of arms, but by the efficacy of His grace; and for this cause it was that Augustus at that time refused the title of "Lord," as Orosius and others testify.

Again, S. Gregory, Homily viii. in Evang., says, "Why is it that a census of all the world is taken when the Lord is about to be born, except that it is by this means clearly shown that He was appearing in the flesh who should enrol His elect in eternity? For, on the other hand, it is said of the reprobate by the Prophet, Let them be blotted out of the book of the living, and not be written with the Just." So too Origen. "To one who regards the matter attentively it seems to present a kind of mystery, as though, in the enrolment of the whole world, it behoved Christ too to be enrolled, that being enrolled with all other men He might sanctify all, and that having entered in the census with all the world, He might grant to the world something in common with Himself."

Hence it appears that Christ was enrolled not immediately after His birth, but eight days after His circumcision; for at His circumcision the name of Jesus was given Him, and, in the presence of the inhabitants of Bethlehem, who were of the house of David, entered on the public tablets which Cyrenius forwarded to Augustus, to wit that Jesus the Son of Mary was born in Bethlehem, of the lineage of David. So Justin "Apol. ii., ad Antoninum Pium," Origen, and others.

Ver. 6. — And so it was that, while they were there, the days were accomplished that she should be delivered. Here the prophecy of Mic 5:2, that Christ should be born in Bethlehem, was fulfilled.

Went up—from Nazareth, where, at the annunciation of the angel, the Blessed Virgin had conceived Christ. Hence Christ was called by the Jews a Galilean and a Nazarene.

To Bethlehem, which was beyond Jerusalem, and two hours journey from it; so that from Nazareth to Bethlehem was a journey of three days or more, and the Blessed Virgin, though near her delivery, accomplished it, as many piously suppose, on foot. S. Bernard, in his sermon on the words "A great sign appeared in heaven" of the Apocalypse, says, "She went up to Bethlehem, her delivery being now at hand, bearing that most precious trust, bearing a light burden, bearing Him by whom she was borne. . . . She alone conceived without defilement, carried without trouble, and brought forth her Son without pain."  S. Gregory, Hom in Evang., says, "And well is He born in Bethlehem. For Bethlehem means 'The House of Bread.' And He it is who says, 'I am the Living Bread that came down from Heaven.'"

Her days were accomplished. She brought forth, not under the influence of the fatigue of the journey, but naturally. Observe that Christ was born a little after the winter solstice, when the days begin to increase, John the Baptist a little after the summer solstice, when the days begin to decrease. For, as John himself said, "He must increase, but I must decrease." So S, Augustine remarks.

Ver. 7.— And she brought forth her firstborn Son, and wrapped Him in swaddling clothes, and laid Him in a manger, because there was no room for Him in the inn. She brought Him forth naturally like other mothers, and was, therefore, truly and naturally the mother of Christ, and therefore of God, for Christ is God. Moreover the Blessed Virgin was more the parent of Christ than other mothers are of their children; for from her Christ received all His substance, and other sons receive it not only from their mother and but also from their father. Hence the love between Christ His mother was far greater than that between other mothers and their offspring, for the love which is divided between mother and father was, in the case of the Virgin, united and kept together, since she was to Him in place of both, mother and father. Secondly, as she conceived so she brought forth, remaining a virgin, so that Christ was born while the womb of his mother was closed, and penetrated as the rays of the sun penetrate glass.

Thirdly, the Blessed Virgin, as she conceived without concupiscence, so also brought forth without pain, or any of the concomitants of ordinary childbirth. So say the Fathers everywhere.

So the Blessed Virgin was all vigorous and in good health, absorbed in the love and contemplation of her Son, each moment expecting His birth, and longing to see and embrace Him.

And she herself on a certain anniversary of the Nativity made a revelation to S. Bridget, as the latter tells us in book vi. ch. 88 of her Revelations, saying, "When He was born of me He went forth from my closed virgin womb with unspeakable joy and exultation. . . . I brought Him forth as thou hast now seen me, kneeling alone in prayer in the stable. For, with such exultation and gladness of soul did I bear Him that I felt no trouble nor any pain; but straightway I wrapped Him in the clean clothing which I had prepared long before. And when Joseph saw these things, he marvelled with great joy and gladness that I had brought forth without assistance." And in the "Angelic Discourse," ch. xv.—"God Himself bent low His majesty, and, descending into the womb of the Virgin . . . formed in purest fashion from the flesh and blood of the Virgin alone His Human Body. And therefore is that most chosen Mother fitly likened to the burning bush which Moses saw, that took no hurt. . . . Moreover as, when the Son of God was conceived, He entered throughout the whole body of the Virgin with His Divinity, so, when he was born with His Humanity and His Godhead, He was poured forth throughout her body, like all its sweetness shed whole from the bosom of the rose, the glory of maidenhood remaining entire in His Mother."

There is a question as to what place was the first to receive Christ at His birth. Barradius thinks it was the ground, that Christ might teach us humility. Others think that Christ was received into the arms of His Mother, with exceeding joy,—for this would seem to be becoming for such a mother and such a son, and would be natural, and is gathered from what Luke immediately adds, "and wrapped Him in swaddling clothes." Taking Him in her hands she adored Him, kneeling, and then kissed Him most sweetly, and wrapped Him in the clothes and bands. Suarez thinks that Christ, as soon as He was born, was laid by angels in the arms of His most holy and loving Mother;  S. Gregory of Nyssa implies the same. This would be the place most becoming to Him, and most consonant to the wishes both of Son and Mother; and from thence she placed Him in the manger.

S. Bridget, Revel. bk. viii. ch. 47, implies that, at His birth, Christ came of His own accord into the hands of His sweet Virgin Mother, and this may be piously believed with great probability.

Ribadaneira says that there is a tradition to the effect that the Blessed Virgin, as soon as she saw Christ, struck with wonder at God made Man, prostrated herself on the ground before Him, and, with the deepest reverence and joy of heart, saluted Him with the words, Thou art come to one who has longed for Thee, my God! my Lord! my Son!—not doubting that she was understood by Him, infant as He was; and that thus she adored Him, kissing his feet as God, His hands as her Lord, and His face as her Son.

Christ, says S. Bernard, sermon 4, "On the Nativity," when born cried and shed tears like other infants; both that He might begin to weep for and wash away our sins and also that He might conform himself to other infants; as Solomon, who was a type of Christ, says, "And when I was born, I drew in the common air, and fell upon the earth, which is of like nature, and the first voice which I uttered was crying, as all others do. . . . For there is no king that had any other beginning of birth." Wisdom 7:3-5.

All the angels accompanied Christ, their God and Lord, to earth, as all royal households accompany a king when he goes abroad. They were amazed at God the immeasurable as it were straitened into a span's breadth, they venerated Him and adored Him. Such is the meaning of the Apostle where he says, "And again, when He bringeth His Firstborn into the world, He saith, And let all the angels of God worship Him," Heb 1:6.

And so it came to pass that this stable was, as it were, turned into the highest heaven,—full of angels, yea, of cherubim and seraphim, who all, leaving heaven, came down to adore their God made Man. Such was the work of the Incarnation and Nativity of the Word,—hitherto inconceivable, and, as it were, incredible to the angels, as being the supreme and appropriate work of the Divine Power, Wisdom, Justice, and Clemency—surpassing every understanding of men and of angels.

The reasons why Christ would be made Man and born on earth were many. First, that suffering and dying in the flesh He might redeem us from our sins and from hell. That He might teach us by example rather than word the way of salvation, and give us a perfect specimen of sanctity and of all virtues, but especially of the most profound humility. "Dig within thyself," says S. Augustine, "the foundation of humility, and so shalt thou arrive at the summit of charity."

Another reason was that Christ wished to become our kinsman and brother, nay, our very flesh and blood, in order that He might deal as flesh with flesh, as man with man, as equal with equal. Hence S. Bernard ( Serm. 3, super Missus Est ) says, "He has been sent;—let us strive to be made like as this little one; let us learn of Him, for He is meek and humble of heart, lest the Great God be made Man to no purpose."

A third reason is that Christ took upon Him the meanness, the lowliness, the ills of our flesh, not for Himself but for us, to prick the icy hearts of men with the effectual stimulus of love and stir them up,—nay, force them, to love Him in return. For Christ, in His Incarnation, is ever calling aloud to us; I have given Myself all to thee, do thou in turn give thyself whole to Me. For this did I take flesh upon Me, that thou mightest say with Paul, I live now not I, but Christ lives in me. Listen to S. Ambrose,—"He therefore was a little infant that thou mightest be a perfect man—He swathed in bands that thou mightest be freed from the snares of death—He in a crib that thou mightest be on the altars—He on earth that thou mightest be in heaven—He had not room in the inn, that thou mightest have more abiding places among the inhabitants of heaven. . . . His poverty, therefore, is my heritage, and the weakness of my Lord is my strength."

A fourth reason is that we could not conceive the idea of God, who is a pure and uncreated spirit, so God clothed Himself in our flesh that we might see Him with our eyes and hear Him with our cars. It is this that the Church sings in the Preface of the Mass of the Nativity—"Because by the Mystery of the Incarnate Word a new effulgence of Thy glory has shone upon the eyes of our soul, that coming to know God visibly we may by Him be rapt into yearning after things that are not seen."

Firstborn—and only born. The firstborn is he who is born first, though no other be begotten after him; for such an one enjoys the rights and privileges of primogeniture.

And wrapped Him in swaddling clothes—and cheap, but clean and decent. Cyprian, or whoever is the author of the book, "On the Chief Works of Christ," in serm. 1, says, "In place of purple some rags are got together, instead of the regal equipage a few fragments; the Mother is also the nurse and pays devoted attention to her beloved Offspring." The Ethiopian version, instead of "wrapped Him in swaddling clothes," has "bound His thumbs," as though this were the sign by which the Infant was recognised by the shepherds. This is connected with the Ethiopian tradition that the Queen of Sheba, when she returned to Ethiopia from her visit to Solomon, brought forth a son called Menelich, whom she had conceived by him, and that she sent this son back to Jerusalem, putting on his thumb the ring which Solomon had given her, that by this sign he might be known by his father.

And laid Him in a manger. Passing over the various opinions on the subject recorded by Baronius and others, we may note that the place of Christ's birth was not the stable belonging to some rustic dwelling, but a cave hewn out of a rock at the eastern end of the city of Bethlehem. This is on the authority of S. Jerome, "Ep, 18 ad Marcellam," Bede, "de Locis Sanctis " ch. 8, and others. Whether the cave were within or without the city of Bethlehem authorities are not agreed. Bede says that a miraculous perennial spring took its rise in the rock of the cave, and was still flowing, in his time; he also records that the whole cave was cased in marble by the Christians, and adorned with a magnificent church built above it. That there was in this cave a wooden manger, well known to all the shepherds of that part, is clear from the fact that the shepherds soon found the spot when the angel indicated it to them by this sign. This manger was taken from thence to Rome, and there placed in the Basilica of S. Maria Maggiore, where it is religiously visited and venerated.

Christ was placed in the manger for two reasons; first, because there was no place better fitted to hold Him—the straw in it forming a kind of bed on which the tender babe might repose; and, secondly, that in the rigour of winter, He might be warmed by the breath of the ox and the ass. For the tradition goes that an ox and an ass were tethered to this manger, and such is the common belief of the faithful. Of these two animals the Church interprets the words of Hab 3:2, "In the midst of two animals shalt Thou be known" (Vulgate), and appropriates also Isa 1:3, "The ox knoweth his owner, and the ass his master's crib,"—such is the explanation given on these passages by S. Jerome, Nazianzen, Cyril, Paulinus, and others, quoted by Baronius.

Gregory of Nyssa "On the Nativity" gives a mystical reason as follows:—"A manger is the dwelling-place of beasts; in such a place is the Word born, that the ox may know his owner, and the ass the resting-place of his Lord. Now, the ox is the Jew under the yoke of the Law; and the ass is an animal fitted for bearing burdens,—the Gentile groaning under the grievous burden of idolatry. Moreover, the ordinary food of beasts is hay. But the rational animal eats bread, wherefore the Bread of Life which came down from heaven is laid in the crib where the food of beasts is wont to be placed, that even animals void of reason may share the food of reasonable beings."

Many mothers of Saints, following the example of Christ, have brought forth their sons in a stable. The mother of S. Francis, being pregnant, and, unable to give birth to her child, advised by a poor pilgrim to betake herself to a stable, did as she was told, and there gave birth to S. Francis, the imitator of Christ's poverty. So says Ribadaneira in his life. Let all Christians look at and contemplate Christ in the manger, and consider Who and What He is,—what He does, for whom and why He does it. For Christ in the manger, God made Man, the Word become a babe,—is the love and admiration of all the angels and all the faithful, at whom they stand amazed and shall be amazed for all eternity. For who will not be astonished if he look thoughtfully at this Child and ask Him, Who art thou, 0 Babe of Bethlehem? and hear Him answer; learn of Isaiah,—"Unto us a child is born, unto us a Son is given, and the government shall be upon His shoulder, and His name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." Isa 9:6.

"0 God, we have thought of thy loving kindness in the midst of Thy temple. For this God is our God for ever and ever, He will be our guide unto death." Ps. xlviii.

Let Solomon, the wisest of kings, teach who this is;—"The Lord possessed me in the beginning of His way, before His works of old. . . . When He prepared the heavens I was there: when He set a compass upon the face of the depth . . . Then I was by him, as one brought up with him." Pro 8:22.

And let the Sybil of the Gentiles tell us in Virgil's Fourth Eclogue.

"The last great age, foretold by sacred rhymes,

 Renewed its finished course, Saturnian times

 Roll round again; and mighty years begun

 From their first orb, in radiant circles run.

 The base degenerate iron offspring ends;

 A golden progeny from heaven descends"

—Dryden ' s " Pastoral IV."

With reason, then, does S. Augustine exclaim, "0 miracles! 0 prodigies! 0 mysteries! Brethren, the laws of nature are changed, God is born as a Man, a virgin is pregnant. . . . God who is and was the Creator becomes a creature, He who is unmeasured is held, He who makes men rich is made poor, the Incorporeal is clothed with flesh, the Invisible is seen. . . . What was it that so great a God did, lying in so small a covering of flesh in the crib? Let us hear Him as He teaches us from His Manger-Throne,—teaching not by word but by example." I, who with three of my fingers poise the earth's vast mass, I who did create heaven and earth, the King of Glory and Lord of Majesty, beneath whom the columns of heaven tremble, and they that bear the globe are bowed down,—I, for love of thee alone, 0 man, to deliver thee from thy sin and from the eternal flames of hell, and to bring thee to the happiness of heaven, have come "leaping upon the mountains, bounding over the hills;"—from heaven have I leapt down upon earth, from the bosom of the Father to the Virgin's womb. Through the bowels of My compassion have I "the Dayspring from on high" visited thee; I have joined in one person the Word with flesh, a spirit with the slime of earth, God with man, and most intimate have I made the union. I have become a little child, thy bone and thy flesh, I am made man to make thee God. Within the manger, the food, as it were of the ox and the ass, I lie among the beasts, because thou wast living like unto the beasts,—wallowing in flesh and blood. Thou hadst become as the horse and the mule that have no understanding. For man when he was in honour did not understand, and was comparable to the senseless brutes and became like unto them. Therefore did I take flesh upon Me, that thou mayest eat My flesh, that joining it to thy flesh thou mayest breathe the breath of Heavenly and Divine Life."

I am the Way, the Truth, and the Life. If, then, thou wouldst not err, follow Me as the way to heaven; hearken unto Me as the Truth; embrace Me as the true Life. Vain is wealth, vain are pleasures, vain the honours of this world, which foolish mortals, like silly children, follow after and covet so greedily. True riches, true pleasures, undying honours are in heaven;—these doth God enjoy, and His angels and His saints;—aspire after these. Am I, Christ, the King of kings, born poor and needy, and dost thou, 0 Christian, seek after comforts and riches? Have I, the uncreated and illimitable Wisdom, chosen for Myself the pains of flesh and of spirit, and wilt thou indulge in the delights both of the one and of the other? I, whom the heavens cannot contain, am shut up in a tiny body and in this paltry manger, and art thou, Christian, ashamed to be despised as a little one and lowly? Not in Herod's palace would I be born, not in the palace of Augustus, but in a cavern, in a manger; I chose to dwell in humble cottages, and preferred the sheepfold before the royal court, but thou dost follow after courts and the things of courts. Sons of men, why delight ye in vanity, and why seek ye after a lie?

"The stable cries aloud"—says S. Bernard, sermon 5, "On the Nativity"—"the manger cries aloud, His tears and His clothes. The stable cries out that it is ready to be the shelter and hospital of man who has fallen among thieves; the manger, that food is ready for man that is become like to the beasts; His tears and His clothes that with them man's bleeding wounds are now washed and wiped dry."

Because there was no room for them in the inn—namely, for Mary and Joseph. The reading "for Him," adopted by some, is, therefore, incorrect. Barradius, who is among these, gives as a reason why the Blessed Virgin brought forth in the cave, and why Christ was laid to rest in a manger and not in a bed, that all the places in the inn had already been taken by the crowd of richer people who were flocking thither for the census. It is very likely that in a small town like Bethlehem there was only one inn; as S. Luke here implies. But this came to pass by the supreme foreknowledge and providence of Christ, that he might give us an example of the greatest humility and poverty. Hiding Himself away, however, He was made manifest and glorified by God, through the star that summoned the wise men, the angels sent to the shepherds, the over-turning of idols, and other miracles which Orosius, bk. vi. ch. 20, and Baronius in his annals, vol. 1, recount.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. In the fields and plains about Bethlehem. St. Jerome, Ep. 27, Brochardus, and others say that it was the same place where Jacob fed his flocks, and which was called the Tower of Edar, or the flock, because it is rich in pasturage; Gen. xxxv. 21. Here, then, it was that the angels sang "Glory to God in the highest;" and & Helena built on the spot a Church in honour of the Holy Angels. The place is about a mile from Bethlehem.

Abiding in the field. In Greek α̉γζαυλου̃ντες—passing the night or keeping their flocks in the field. For αυ̉λή is a fold or enclosed place, and αγζός is a field. Theophylact interprets singing in the field, as though from αυ̉λει̃ν, to sing.

From these words Joseph Scaliger argues that Christ was born in September; for it is then, he says, and not in December, the depth of winter, when everything is stiff with frost or snow, that sheep are herded and fed in the fields. However, that Christ was born on the 25th of December is the common tradition of the Church and of all ages. In answer to Scaliger's argument, it may be urged that in warm climates, such as Palestine, flocks stay in the fields even in winter; whether in the open air, or in sheds prepared for the purpose, such as there doubtless would have been in "the Tower of Edar." So in Italy one sees sheep and cattle feeding on the plains the whole winter.

Keeping watch over their flocks by night. In the Greek φυλάσσντες φυλακάς—keeping watch through the four watches of the night to guard their flocks lest they might be pillaged by wolves or robbers. Hence we gather that Christ was born in the night, probably after midnight, when the 25th day of December was beginning. And this is signified mystically (for there is another and literal interpretation of the passage) by the words of Wisdom 18: 14:—"For while all things were in quiet silence, and that night was in the midst of her swift course, Thine Almighty Word leaped down from heaven out of Thy royal throne, as a fierce man of war into the midst of a land of destruction."

In memory of the event the Church of the Three Shepherds was afterwards built on this spot. Lucius Dexter in his Chronicle, which he dedicates to S. Jerome, says, "A.U.C. 752, in the consulship of Lentulus and Messala, one year before the consulship of Augustus and Sylvanus, Christ is born, and is pointed out to three shepherds who were holy men." See Baronias, AC. 1.

Ver. 9.— And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. "An angel," says Titus, "in a body which he had assumed to signify that God had assumed a body, and had made Himself visible to man by means of the flesh He had taken upon Him."

The author of the work "De Nativitate Dei," attributed to S. Cyprian, Toletus, Francis Lucas, and others think that this angel was Gabriel, for if was he who appeared to the Blessed Virgin and to Zachariah, and he was the agent in all this matter of the Incarnation.

Came upon them. In the Greek ε̉πέστη αυ̉τοι̃ς, which some translate "stood over them," like an angel coming down from heaven. These shepherds, being Jews and believers, are called by an angel, for angels often appeared to the Jews; the Magi, being Gentiles and astrologers, are called by a star. See S. Gregory, Hom 10, on the Gospels. Euthymius gives four reasons why the angel appeared first to the shepherds, and not to Scribes or rich citizens. The first is that here at Christ's crib, all things breathe poverty and lowliness, and the simple shepherds, poor and humble as they are, are more pleasing to God than proud rich men, and incredulous Scribes and Pharisees—"I thank Thee, 0 Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and revealed them unto babes. Even so, Father: for so it seemed good in Thy sight," Mat 11:25. Theophylact remarks on this passage: "He has overcome the learned by the unlearned, the rich by the poor; and by fishermen He caught the whole world like fish."

The second reason is that the shepherds were following the old way of life of the Patriarchs, the most innocent of industries. Abel, Abraham, Isaac, Jacob, Joseph, and Moses were shepherds, and to them, as being holy and innocent, God often appeared by His angels. The third is that Christ was to be the shepherd of His people—"I am the Good Shepherd" (John x.). Hence it was once usual to paint Christ as a Shepherd surrounded by sheep, as we may still see in Rome in S. Cosmas and S. Damian and other ancient churches.

And the fourth is, in order that we may understand that to the shepherds of rational sheep—of the faithful—the Divine mysteries are first revealed by God, for them to teach their sheep—to the people committed to their care.

The author of "De Mirabilibus Sacræ Scripturæ" quoted in the works of S. Augustine (vol. iii. bk. iii. ch. 2), gives a fifth reason, namely, that Christ was the Lamb that was to be offered for the salvation of the world. It was fitting, then, that He should first be made known to shepherds.

Tropologically, Christ reveals and communicates Himself to those who watch over their thoughts and actions as the shepherds watched their flocks, and consoles those who have no consolation for themselves. S. Bernard (Serm. 5, "On the Nativity") says, "The infancy of Christ has no consolation for them that speak much, nor His tears for them that laugh, nor his swaddling clothes for them that are clothed in fine raiment, nor His manger and His stable for those who love the chief seats in the assemblies. But we shall see that these things yield, perhaps, all their consolation to those who wait for their Lord in calmness and quietness. And let them know that the angels themselves bring no consolation for other than such as these."

And the glory of the Lord shone round about them. In the Arabic version, "the glory of the Lord arose upon them." Everywhere in Holy Scripture God has manifested His glory by a heavenly light. "By glory of the Lord," says Euthymius, "we are to understand Divine light." This brightness, then, was not that of the stars, but a far more august effulgence, the indication of the Majesty of God, whose ambassador the angel was. However, S. Ambrose, Serm. 10, "On the Feast of the Nativity," says, "When the Saviour arises, not only is the salvation of the human race renewed, but also the brightness of the sun himself; as the Apostle says in Ephes. i.—That by Him He might restore all things that are, whether in the heavens or on earth. For if the sun is darkened when Christ suffers, it must of necessity shine more brightly than usual when He is born. . . . To sum up, I hold that it came to pass that the night began to wane while the sun, hastening to pay his homage to the birth of the Lord, brought forth his light upon the world before the night fulfilled her course. Indeed I call it not night at all, nor will I say that it had any darkness when the shepherds watched, the angels rejoiced, and the stars paid their service. If the sun stood still at the prayer of Joshua the son of Nun, why should it not at the birth of Christ make haste to advance into the night?"

And they were sore afraid. They were filled with a holy and reverent fear, by reason both of the strangeness of the vision and the brightness, and also of the majesty of the heavenly messenger, - a majesty which so strikes men as almost to stupefy them, so that of old the opinion prevailed that he who had seen an angel must die, according to the words of Manoah, the father of Samson, "We shall surely die because we have seen God." Jdg 13:22. From this we may learn that the sign of a good angel is that he first terrifies us and then consoles us.

Ver. 10. — And the angel said unto them; Fear not, for, behold, I bring you good tidings of great joy, that shall be to all people—but first to you, whom first I summon to visit and adore the Messiah that is born.

Ver. 11. — For unto you is born this day in the city of David a Saviour, which is Christ the Lord. In Bethlehem, of the seed and lineage of David. Each word here has its weight, and suggests new matter for joy, as is clear to every one who ponders them deeply. Toletus makes a full and minute examination of the passage. The name "Christ" denotes priesthood and kinghood, says Eusebius in the Catena, for both kings and priests were anointed, and were therefore called "Christi"—that is "consecrated by anointing."

Ver. 12. — And this shall be the sign unto you (by which you may know this child from others recently born), ye shall find the babe wrapped in swaddling clothes lying in a manger. For other children born at that time were in houses and in beds,—only Christ was in a manger in a stable. Hence it appears that this manger was commonly known to every one, unless we suppose, as Toletus would have it, that the angel pointed out to the shepherds with his finger, or by an inward inspiration, the cave where the manger was. The angel gives this sign that the shepherds may not suppose, according to the Jewish notion, that their Messiah, as King of the Jews, was to be sought in the royal palace of Herod or in any place of the same kind. For this was Christ's first Advent—the Advent of Humility, as His second Advent, to judge the world, will be one of Majesty. The sign, then, of the Word Incarnate and straitened is the lowliness of the swaddling bands and the manger. As S. Bernard says, Serm. 1, "On the Nativity," "What more unworthy, what more detestable, what more severely punishable than that, seeing the God of Heaven become a little child, man should of his own free will set himself in opposition to magnify himself upon the earth? It is a trait of intolerable insolence that, where His Majesty has effaced Itself, a poor worm should be puffed up and swollen with pride."

Ver. 13. — And suddenly there was with the angel a multitude of the heavenly host, praising God and saying. Because, as I said at verse 7, all the angels accompanied Christ to earth and adored Him, and they are His battle array and His host,—the army of Heaven that fight strongly for God against the evil spirits and against the ungodly. Wherefore He is called the "God of Sabaoth," that is, of armies. So it was that Jacob, the type of Christ, fleeing from his brother Esau, saw an army of angels that brought him aid; wherefore he said, "This is the camp of God," and called the place Mahanaim—"The camp in double," on account of the two ranks or bodies of angels which he saw coming to protect him, Gen. xxxii. 'Again, if the stars of the morning praised God, and all the sons of God (that is, the angels) rejoiced at the creation of the world, as Job says (ch. xxxviii 7), how much more did they do so at the Incarnation and Nativity of the Word?

Ver. 14. — Glory to God in the Highest, and on earth peace, goodwill toward men (of good will "bonæ voluntatis," Vulgate). So the Syriac, Egyptian, Coptic, and Persian versions also have it, except the words "of good will," of which we will treat presently. "In the Highest" may be taken with reference both to "God"—glory to God who dwells in the highest heavens; and also, and preferably with reference to " glory." In the highest heavens the angels give glory to God, as on earth men enjoy peace through Christ who is now born. Again, these words may be taken either in an affirmative sense—supplying " is ;" or in an optative sense—supplying "be." In the former sense it is, Now is there glory to God in heaven, and peace on earth. For the inhabitants of heaven glorify the mercy, the wisdom, and the fidelity of God, in that He has now exhibited to the world the Christ promised by Him to the patriarchs, and hence there is peace on earth, for that Christ is born to reconcile to God, as the peace-making King, men who are born sons of wrath. So Toletus and Maldonatus. In the optative sense, praised and glorified be God in heaven, and let all the inhabitants of heaven bless and glorify Him, because He has deigned to send Christ upon the earth, that He, being incarnate, may bring to men peace—that is, reconciliation, grace, salvation, and all good things. Therefore let heaven and earth praise God, and let all the dwellers therein rejoice before Him, because Christ is born who is the glory of God, the joy of angels, the peace of men. So Jansenius, Baradius, and others.

The Greek versions make this hymn consist of three members:—(1) Glory to God in the Highest, (2) an earth peace, (3) good will among men. So, too, the Syriac, and the Arabic, which instead of "good will" has "rejoicing" [ hilaritas ]; and the Greek fathers everywhere adopt this reading—S. Athanasius, Basil, Gregory of Nyssa, &c.

But all the Latins, and, among the Greeks, Origen, S. Chrysostom, and Cyril, read, and with better reason, for ευ̉δοκία good will, ευ̉δοκίας—of good will, making the hymn consist of two members. For as glory is given to God as to Him who is glorified, so peace is given to men of good will as to those whom the peace of Christ belongs and befits; and in this way the concatenation of the whole sentence hangs better together. The peace on earth cannot be supposed to be other than that which belongs to men of good will. S. Bernard, in his Epist. 126 to the Bishop of Aquitania, says: "How then shall the peace of men stand before God, or with God, if His glory cannot be secured to God among men? 0 foolish sons of Adam, who, despising peace, and seeking after glory, lose both peace and glory!"

And on earth peace. The peace of men with God, to whom Christ has reconciled us, and, following on this, peace—that is, tranquillity of mind; and in the third place, peace and concord with,other men. Moreover, peace meant for the Jews every good—all prosperity and happiness. Some say that this peace is Christ Himself, "For He is our peace, who hath made both one," Eph 2:14; for "it pleased God through Him to reconcile all things to Himself, bringing into peace all things, whether they be in heaven or on earth, by the blood of His Cross," Colos. i. 20 (Vulg.), S. Augustine ( Orat. contra Judæos, Paganos, et Arianos, c x.), says: "Within the Virgin's womb there were celebrated spiritual nuptials, God was joined to the flesh, and the flesh clave unto God, coming forth from hence like a bridegroom from his chamber, at whose wedding all creation was stirred up and seemed to exult. For the choir of angels proclaim, as the result of these nuptials, peace to men of good will; for He that was the Son of God became the Son of Man."

Good will. These words may be taken in three ways—First, with reference to, and as qualifying, " men." Peace be to men, and yet not to all men, but to chose that are of good will. So S. Ambrose reads. Secondly, S. Leo ( Serm. on the Nativity ): "Peace be to men, to make them of good will, that they may in all things subject and conform their will to God's will and law."

But, as the Greek is ευ̉δοκία, which corresponds to the Hebrew דצון, ratson, and is generally attributed in Holy Scripture not to man but to God Himself, signifying the grace, benevolence, satisfaction, and love of God towards men, Gregory of Nyssa, Theophylact, and Euthymius give the following interpretation. Peace be to men, whom God deigned to pursue with this grace and display of good will—with His benevolence and love, freely and without their merit; to give them such a Saviour and Reconciler to make peace between Himself and them. So, in Ps. v., it is said, "With the buckler of Thy good will" (in Greek ευδοκίας ) "hast Thou crowned us" (Vulg.)—that is, surrounded us, as with a crown, with a buckler, which is Thy benevolence. And in S. Matt. xvii., "This is My beloved Son, in whom I am well pleased"—in the Greek ηυ̉δόκησα. So, too, "men of good will" are elsewhere called "the sons of love." See Eph 1:9.

Ver. 15.— And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass. This thing, a metenomy, common in Scripture, by which the word is put for the thing signified by it, as in Luk 1:37, "No word "—that is, nothing "shall be impossible with God." And in 2 Kings i. 4, "What is the word that is come to pass?"

Which the Lord hath made known unto us. In the Greek ε̉γνώζισε—revealed, made known. Yea, and has given us, rather than the scribes and all others, a sign by which we shall find the Messiah that is born. Wherefore, if we, who have been invited by Him through an angel, do not visit and adore Him who is born for us, and revealed first to us, we shall be ungrateful to God, to the angels, and to Christ, and enemies to ourselves.

Ver. 16.— And they came with haste, and found Mary, and Joseph, and the babe lying in a mange. With haste, from their longing and zeal to see Christ. Hence S. Ambrose remarks, "Thou seest that the shepherds make haste; for no one seeks after Christ with slothfulness." And Bede, "The shepherds hasten, for the presence of Christ must not be sought with sluggishness; and many perchance that seek Christ do not merit to find Him, because they seek Him slothfully."

Ver. 17.— And when they had seen it, they made known abroad the saying which was told them concerning this child. They made known—in the Greek διεγνώζισαν—they knew distinctly and with certainty. Or it may be translated, according to Pagninus, they made known; Theophylact has, they published abroad. So, too, the Syriac version; and hence it follows:—

Ver. 18.— And all they that heard it wandered at these things which were told them by the shepherds. The and is not found in the Greek, the Syriac, or the Arabic version, and with this omission the sense is plainer. But, according to the Roman version, the meaning is, they wondered at the birth of the Messiah, and at the other things that were said about him by the shepherds, namely, that an angel had appeared, that angels had sung "Gloria in excelsis," and Christ was lying in a manger, &c.

So the Gloss, Francis Lucas, and others. Lyranus, however, interprets the " and " as equivalent to " that is." Hence it appears that the shepherds told to many what they had heard and seen respecting the birth of Christ; and that therefore many went to the crib and saw Christ; but that those only believed in Him whose hearts God touched efficaciously, while others, offended at His poverty, despised Him.  S. Ambrose assigns the reason for this—"The person of the shepherds was not despicable—assuredly the more precious in the eyes of faith, the more despicable it was to worldly wisdom. Not the schools crowded with their bands of wise men did the Lord seek, but a simple folk, that knew not how to deck out and colour the things they had heard. For simplicity is what is sought, ambition is not wanted."

Ver. 19 . — But Mary kept all these things, and pondered them in her heart—putting them together and comparing them—not as Bede would have it, the prophecies made about Christ by the prophets, but the things seen and reported by the shepherds with reference to the angels—the "Gloria in excelsis," &c., with what she had experienced herself—the annunciation of Gabriel, the prophecy of Elizabeth and of Zacharias, and the other things which she herself had witnessed and felt in herself. And this she did, first, that seeing the wondrous harmony—all things agreeing so well together—she might be the more confirmed in her faith that the only begotten Son of God was born of her. So speaks S. Ambrose. Secondly, that by the sweet contemplation of these circumstances so consonant among themselves, she might feed her mind, and look with sure hope for the rest—namely, that God would bring this work to an end, and redeem mankind by Christ. Thirdly, that in good time she might unfold all these things and narrate them in order to the apostles, and especially to S. Luke, who was destined to write of them. Observe here in the Virgin the rare example of maidenly silence and modesty, of heavenly prudence, and of the firmest faith and hope, as she wonders at the present and waits for the future. She was comparing the signs of deepest loneliness which she saw with what she knew of His Supreme Majesty, the stable with heaven, the swaddling clothes with that which is spoken of in Ps. civ., "covered with light as with a garment," the crib with the throne of God, the beasts with the seraphim.

Ver. 20.— And the shepherds returned (to their flock, says Euthymius, for God would have the faithful, however exalted by Him, remain in the discharge of their several callings), glorifying and praising God for all the things that they had heard and seen, as it was told unto them. Hence it is clear that the shepherds remained constant in the faith and gospel of Christ—nay, exulting and jubilant in the joy of the Holy Spirit at having seen Him.

Ver. 21.— And when eight days were accomplished for the circumcising of the child, His name was called Jesus, which was so named of the angel before He was conceived in the womb—when eight days were fulfilled—when the eighth day from His nativity was come. That the child should be circumcised— this indicates that He was circumcised, implying that He underwent the rite, not of obligation, but freely and of His own will. For, in the first place, He was God—the Author of the law, and, therefore, not bound by the law; and, in the second place, He was not of the common generation of men, who are procreated of the propagation of sin and conceived in iniquity, says Bede, but conceived and born of the Holy Spirit, and, therefore, without original sin, for wiping out of which circumcision was instituted. For circumcision was the sign and stigma of sin, the cautery with which it was burnt out, and in Christ there was no sin, no lust. So in His circumcision Christ humbled Himself to a still greater degree than in His nativity—in the latter He took upon Him the form of man, in the former the character of a sinner.

Here are seven reasons why Christ would of His own accord be circumcised, drawn from the writings of S. Cyprian, S. Augustine, Bede, and others, and given by S. Thomas, (part iii., quæst. 37, art. 1):—First, to show the reality of His human flesh, as against Manichæus, who said that He had a phantom body, Apollinarius, who said that the body of Christ is consubstantial with the Godhead, and Valentinus, who said that He brought His body from heaven.

Sacondly, to sanction the rite which God had instituted.

Thirdly, to show that He was of the seed of Abraham, who had received the ordinance of circumcision as a sign of the faith which He had in reference to Christ.

Fourthly, to take away all excuse from the Jews, lest they should not accept Him if He were uncircumcised.

Fifthly, to commend to us by His own example the virtue of obedience. Hence it was that He was circumcised on the eighth day, as the law prescribed.

Sixthly, that, having come in the likeness of the flesh of sin, He might not seem to reject the remedy by which the flesh had been wont to be cleansed of sin.

Seventhly, that, bearing the burden of the law Himself, He might free others from that burden, "God sent forth His Son made under the law, to redeem them that were under the law," Gal. iv.

S. Leo ( Serm. 2 on the Nativity ) adds as another reason that by this rite Christ's character was hidden from the devil: "The merciful and Almighty Saviour, so conducting the beginning of His assumption of human nature as to hide the virtue of the Godhead inseparable from His humanity with the veil of our infirmity, eluded the craft of the enemy, who was secure in the supposition that the birth of this child, begotten for the salvation of mankind, was no less liable to His power than that of all other children who are born."

S. Augustine ( Serm. 9 on the Nativity ) gives yet another reason—that putting an end to the carnal, Christ might put in its place that spiritual circumcision which consists in the mortification and cutting away of vices and concupiscence—"Christ," he says, "took circumcision upon Himself as about to do away with circumcision; He admitted the shadow as about to give light—the figure as He that should fulfil the verity."

Lastly, by this act He began that suffering by which He became the Redeemer and Saviour of the world. So it was that in this rite the name of "Jesus" was given Him, because He healed not our infirmities with drugs, as the physicians do, but by taking them upon Himself and making satisfaction for them to God, so earning the power of healing all the diseases of soul and of body, all our passions, temptations, sorrows, and afflictions, whether in this life or in the life to come. Art thou afflicted, then, with fear or over-scrupulousness, with anger or bitterness, with sorrow or poverty? Call upon Jesus, and thou shalt feel that He is thy Consoler and thy Saviour.

Christ was circumcised in the cave where He was born by some priest or Levite, and felt greater pain than other infants, in that He had the use of reason which other infants lack, and possessed a more delicate and active sense of touch.

His name was called Jesus. The name of Jesus signifies the function of Saviour in its greatest fulness, inasmuch as He not only saved men Himself, but gave to His apostles and to these like them the power of saving. This is what is implied by the word Josue, or, as the Hebrews say, Jehosua. Let the faithful then remember that they are children of Jesus, and that they ought therefore to imitate Him in bringing about the salvation of souls.

Which was so named of the angel (when Gabriel announced to the Blessed Virgin His conception, Luk 1:31) before He was conceived in the womb. For Christ was conceived at the end of the Annunciation, when the Blessed Virgin answered, "Behold the handmaid of the Lord, be it unto me according to Thy word." In this sentence S. Luke gives us to understand that the name of Jesus had been decreed by God, for this Child from all eternity, to signify that He was to be the Saviour of the world.

Observe here how God joins and couples in Christ the humble with t

Lapide: Luk 2:22-52

Observe here how God joins and couples in Christ the humble with the sublime, the human with the divine, the poison with the antidote, to show that in Him human nature was joined to the Divine Majesty. Christ would be circumcised, so taking on Him the appearance of sin, but presently, when He wipes away this appearance He gives Him the name of Jesus—the Saviour that heals all sins. So, too, He would have Christ born in a stable and laid in a manger, as being poor and abject, but soon He summoned by the star the three kings, and by the angel the shepherds to adore Him. So, again, He would have Him suffer, be crucified, and die; but at the same time He darkened the sun and the moon, rent the rocks and shook the earth, that all the elements might testify of, and mourn for, the ignominious murder of their Creator. The more, then, Christ humbled Himself, the more the Father exalted Him. To thee, Christian, He will do the same; wherefore fear not to be humbled, knowing, for certain that by this means thou art to be exalted. For the road to glory is humiliation, according to that promise of Christ, "Every one that humbleth himself shall be exalted."

Ver. 22.— And when the days of her purification according to the law o Moses were accomplished, they brought Him to Jerusalem, to present Him to the Lord. Observe that here three different ordinances are intertwined and joined together. The first is that of Lev 12:2, et seq., that a woman, if she have borne a male child, shall remain unclean for forty days, and then be purified in the temple legally, that is by the sacrificial rite prescribed by the law. The second, that the mother offer to God a lamb, as a holocaust for her own purification (not that of her child, as S. Augustine would have it), and a young turtle-dove or pigeon as a sin-offering, if she be rich; but if poor, only a pair of turtle-doves or two young pigeons (Lev 12:6-7). And the third, that if the offspring be a male, and the firstborn, it be set before God, and offered to Him as His due, and holy, that is, consecrated on account of the immunity of the firstborn of the Hebrews granted them by God, when the firstborn of Pharaoh and the Egyptians were smitten by the angel in the time of Moses (Exo 13:1). The child, however, so offered might be redeemed by his parents for five shekels (Num 3:47). Symbolically, these five shekels stood for the five wounds of Christ, with which, as with a price, He redeems the human race.

The days of her purification. In the old law the woman bearing a child was unclean, with a natural, a legal, and a moral uncleanness; but especially because she bore a child whom she conceived in original sin. The natural uncleanness was that physically incidental to her gestation and delivery; and the legal defilement was consequent upon this, for the law, on account of these impurities, regarded her as impure, and directed that she be kept away from the temple, and be held, as it were, "unclean" for forty days, until, on the fortieth day, she was purified by the prescribed rite.

With reference to the question whether the Blessed Virgin suffered this impurity, S. Jerome ( Ep. 22 ud Eustochium ), John of Avila, commenting on Lev. xii., and Erasmus on this same passage, affirm that she did. All other authorities, however, agree in the contrary view, since the Virgin's parturition was perfectly pure. See S. Augustine ( de Quinque hæresibus, ch. v). This point has been treated in what has been said on v. 7 of the present chapter. Hence the Blessed Virgin incurred no defilement, and therefore was not bound by the law of purification. Yet, in her zeal for humility, in order to make herself like other women who bear children, that she might not give scandal in seeming to be singular, and that she might conceal her virginity and her conception by the Holy Ghost, the Blessed Virgin was willing to be purified, even as Christ, for similar reasons, was willing to be circumcised. Hence S. Bernard ( Serm. 3 On the Purification ) says: "In this conception, and in this child-birth, there was nothing impure, nothing sinful, nothing that had to be purged, for this offspring is the fount of purity, and is come to make a cleansing of sins. What is there in me for a legal observance to purify—in me, who, by this immaculate parturition, am become most pure? Truly, 0 Blessed Virgin, thou hadst no need for purification; but had thy Son need of circumcision? Be thou among women as one of them, for so too is thy Son among men."

Tropologically, the purification of the soul is penance, and this the Blessed Virgin underwent, not for her own sins, seeing that she had none, but for those of others, as Christ did. Still she did not undergo the Sacrament of Penance, because she had no sins of her own to confess. See S. Chrysostom, Tertullian, S. Augustine, and S. Ambrose in his book "On Penance."

To present Him to the Lord. The Syriac version has " in the presence of the Lord." The Blessed Virgin, holding Christ in her hands, on bended knee, offered Him to God with the greatest reverence and devotion, saying, "Behold, 0 Eternal Father, this is Thy Son whom Thou hast wished to take flesh from me for the salvation of men. To Thee I render Him, and to Thee I offer Him entirely, that Thou mayest do with Him and with me as it shall please Thee, and by Him mayest redeem the world." So saying, she presented Him to the priest as to the representative of God; and then she redeemed Him with five shekels, as the law prescribed.

Ver. 23. — As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to Me Lord (Exo 13:12)—that is, shall be offered and consecrated to God as a thing dedicated and holy. Christ was not bound by this law, both because He subsisted in the Person of the Word, which is bound by no laws, and also because He did not open His mother's womb, but came forth while it remained closed. So Cyril ( Hom. De Occurs. Dom. ), Pope Hormisdas ( Ep. i ch. iii.), Bede, and others.

Rupertus, John of Avila, Jansenius, and Maldonatus, therefore, who take the phrase " that openeth the womb " as merely equivalent to " first-born," and suppose, on this ground, that Christ was included by these words, but otherwise excepted from the law as being God and the Son of God, are incorrect in their view. Lastly, I quote the following from S. Bernard's "Sermon on the Purification"—"Very slight, brethren, does this oblation seem, in which He is but presented to the Lord, redeemed with birds, and straightway taken back. The time shall come when He shall be offered up not in the temple, nor within the arms of Simeon, but outside the city in the arms of the Cross. The time shall come when He shall not be redeemed with blood not his own, but with His own blood shall redeem others, because God the Father hath sent him to be the redemption of His people. That shall be an evening sacrifice, this is a morning sacrifice—this is the more joyous, that shall be the fuller."

Ver. 24.— And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons, because they were poor; for the rich were obliged to give in addition to this a lamb for a holocaust. Although the three kings had offered to Christ a great quantity of gold, still the Blessed Virgin, zealously affected towards poverty, accepted but little of it, that she might show her contempt of all earthly things, and what she took she spent in a short time, says John of Avila, on S. Matt. ii. Quæst. 47; or, if she took much, say S. Bonaventure and Dionysius, she distributed it among the poor. And, lastly, because she was by her condition poor, she would be reckoned among the poor, and offer the gift of the poor.

The purification of the Blessed Virgin is commemorated by the Church on the second day of February, in order, Baronius says, to abolish the Lupercalia, which used to be celebrated at Rome on that day. The order of the rite of purification was as follows First, the woman came into the "court of the unclean"—she being unclean until her purification. Next, she offered a sin-offering of a turtle-dove or a young pigeon. It is probable that she was also sprinkled with water mixed with the ashes of the red heifer, this water being, as it were, an "aqua lustralis" used in all purifications.

Then she offered the infant to God, and redeemed him. And, lastly, she offered to God as a whole burnt-offering of thanksgiving a lamb, or else a turtle-dove, or a pair of young pigeons. These last two acts, were performed by the woman (by this time purified) standing in the "court of the clean;" there she, would offer the infant at the door of the tabernacle, and there watch from afar off her holocaust being offered in the "court of the priests"—for between the court of the priests and that of the people there was a wall or a partition three feet high, so that the people could, from their court, watch the offerings, and all that was being done in the court of the priests.

Tropologically, the turtle-doves and the pigeons which the woman used to offer for her sins, i.e., her defilement or legal uncleanness, signified the groaning or compunction of the penitent by which ins are expiated, especially when they accompany the sacrament of expiation. Moreover, the Blessed Virgin, having no sin, needed no sacrament to expiate it, but she received the Sacrament of Baptism as a profession of the Christian religion, that of Confirmation, the Eucharist, and perhaps also Extreme Unction. She entered into the state of matrimony with Joseph, but this was not a sacrament in the old law. She never confessed her sins or received absolution from a priest in that she had no sins. It may be said, however, that the Blessed Virgin had reason to fear lest she had been guilty of some distraction in prayer, some venia1 negligence in word or thought, and that she might have confessed such as these, since, as S. Gregory says, "It is the characteristic of good souls to acknowledge fault where there is no fault." And this is true in the case of sinners and those in the state of original sin, but not for those who are innocent and unspotted as the Blessed Virgin was. Wherefore, as the angels see clearly all their own actions, and the defects—even the most trifling—in them, and as Adam, too, saw his own actions when he was in the state of innocence—in accordance with the perfection which belongs to this state—so the Blessed Virgin in like manner saw all her own acts in the past and in the future, and knew that they were most pure and most holy, and altogether without any defect, even venial, and for this reason she could not confess them as sins. She did not, however, lift herself up on that account, but humbled herself the more, knowing this to be the gift of God and not her own merit. Hence the opinion of Sylvester, in the "Golden Rose" (tit. 3, ch. 53), to the effect that the Blessed Virgin received the Sacrament of Penance and was accustomed to confess venial sins conditionally to S. John, must be flatly rejected, especially as absolution cannot be given on uncertain matter, but the penitent, to be capable of it, must confess some particular sin—Vasquez (part iii., disp. 119, ch. 7).

Ver. 25.— And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel : and the holy Ghost was upon him. Calvin would have it that Simeon was of obscure birth and unknown; but that he was venerable by his age and his sanctity appears from what follows here. Many hold that he was a priest, and that it was in this capacity that he blessed Mary and Joseph. So say Lyranus, Dionysius, Cajetan, Francis Lucas, Toletus, S. Athanasius (in "The Common Essence of the Father and the Son"), S. Cyril ( De 0ccursu Dom.), S. Epiphanius ("Treatise on the Fathers of the Old Testament"), and Canisius ( de Deipara, bk. iv. ch. 10). But Theophylact, Euthymius, Jansenius, and Barradius are of opinion that he was a layman, and gave his blessing not as a priest but as an old man.

And the same was just. From this Galatinus ( De Arcanis Fidei, 1. I, cap. 3) gathers that Simeon was the disciple and son of Hille1 who, a little before the birth of Christ, was the founder of the Scribes and Pharisees, as S. Jerome states on Isa 8 The words of Galatinus are: "Simeon, the son of Hillel, whom the Talmudists, by reason of his extraordinary sanctity, call 'Saddic' the Just. In whom (as it is related in the 'Pirke Avoth' or 'the chapters of the fathers') the rule of the great Academy of the Synagogue came to an end. He spoke many things concerning the Messiah, and, at length, being in his extreme old age, and having received an answer from the Holy Ghost that he should not see death without seeing the Messiah, receiving Christ Himself in his arms, he confirmed, in the presence of Christ, the truth of those things which he had taught about Him under the inspiration of the Holy Spirit. And his noteworthy sayings are to be found scattered about in the books of the Talmudists."

Genebrardus (Chronology, bk. ii.) is of the same opinion, and adds: "For the belief that with Simeon the spirit of the great Synagogue—a spirit less than the prophetic but greater than the common—died out, the Talmudists are our authority in the treatise 'Pirke Avoth.' The Rabbi Moses, the Egyptian, records that he was not only the disciple, but also the son of Hillel, and the teacher, and indeed the father, of Gamaliel, at whose feet Paul learnt the law." All this, however, while it appears highly probable, is at the same time uncertain. There were many Simeons or Simons (for the two names are identical) who were just, as, for instance, Simeon the high priest, the son of Oniah, called "the Just," and spoken of with praise at some length in Ecclus. 1. I. Besides, the successors and disciples of Hillel, the Scribes and Pharisees, were in the highest degree hostile to Christ.

Devout. In Greek ευ̉λα±βής—religious, God-fearing. Waiting for the consolation of Israel—the coming of the Messiah, who was to console Israel, that is, the faithful people, and set them free from the oppression of Satan, of Herod, the Romans, and the Scribes and Pharisees. For, eager for the common weal, "he sought," says S. Ambrose, "the good of his people rather than his own." By the transferring of the sceptre from Judah to Herod, according to the prophecy of Jacob (Gen. xlix. 10), by the completion of the seventy weeks of Dan. ix., and by other prophecies, Simeon knew that the coming of Christ was at hand, to deliver Israel—that is, the faithful—from all evil, as well from their sins as from all miseries, partly in this life, partly in the life to come. Christ, then, is the consolation of the faithful, for except in Him there, is no hope of salvation, but only despair, and desolation. Hence Isa 40:1, promising the coming of Christ, says, "Comfort ye, comfort ye my people, saith your God: speak unto the heart of Jerusalem." And in Isa 51:3, "The Lord shall comfort Sion;" and again in lxi. I, "The Spirit of the Lord is upon me . . . to comfort all them that mourn." And in 2Co 1:5,  S. Paul says, "As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." In the time of Christ the condition, as well of the State as of the Church of Israel, was one of the deepest affliction. Their body politic, while it lacked its own chiefs, was under the yoke of Herod and the Pagan Romans, and their Church, on the other hand, was under bondage to impious priests, to Scribes and Pharisees; and in S. Mat 23:5, Christ tells us what manner of men these were—how they oppressed the people, and into what errors and vices they led them.

And the Holy Ghost was upon him, both sanctifying him and conferring on him the gift of prophecy. Observe that in Holy Scripture the Holy Ghost is said to come to, or be in, any one not only by the grace which makes that person acceptable, but also by any grace, " gratis data," i.e., conferred not necessarily in consideration of the merit of the recipient, and not for his own benefit, but for that of others, e.g., the grace of prophecy, as here in the case of Simeon. So in Luk 1:35, the Holy Ghost is spoken of as about to come upon the Blessed Virgin, that she may conceive a Son, and become the Mother of God; this is a grace, " gratis data." And again in Luk 41:1 of the same chapter ;Elizabeth is spoken of as full of the Holy Spirit when she began to prophecy.

Upon him. In the Greek ε̉π αυ̉τόν, the Holy Ghost, coming down upon him, took possession of his soul, so that he seemed not so much a man of this earth as a celestial and divine being, and this on purpose that his testimony as to Christ might be irrefragable and beyond dispute.

Celsus ( De Incredulitate Judæorum apud Vigilium )—to be found among the works of Cyprian) gives a tradition to the effect that Simeon was blind, and recovered his sight when he touched Christ; but S. Luke would not have been silent about so great a miracle, and which would so clearly have been in place here.

Ver. 26.— And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. " It was revealed " by a divine oracle and promise—the Greek expression is χζηματίξειν. " The Lords Christ "—the Messiah, anointed with the unction of the Holy Spirit and the plentitude of grace. (Isa 11:2.)

In this Simeon was privileged far beyond Abraham, Isaac, and all the patriarchs and prophets, who, as the apostle says, Heb 11:13, "died in faith, not having received the promises, but having seen them afar off, and embraced them." Hence it is plain that Simeon was a man of singular holiness, and full of holy aspirations and zeal.

Ver. 27.— And he came by the Spirit into the Temple. By the impulse of the Holy Spirit, moved and incited by the Holy Spirit, say Euthymius and Theophylact. And the same Spirit who urged him thither gave him the sign by which he should know Christ among so many infants that were then being offered in the Temple, or, rather, showed Him to him, inwardly prompting him and saying, Behold, this is Christ, whom I promised thee that thou shouldst see before thy death.

Timothy, a priest of Jerusalem, in his Oratio de Simeone, thinks that he must have seen the Virgin surrounded with light in the midst of the other women, and by this mark understood her to be the Mother of the Messiah. The Carthusian (Denis), too, says, "Perhaps he saw some divine splendour in the countenance of the child."

Hence we may learn how God guides the mind and the paths of His saints that they may fall in with the good predestined for them by Him. Wherefore we must pray diligently, especially when about to undertake a journey, for this direction, that we may be preserved from evil, and blessed with good issues; saying with the Psalmist, "0 Lord, show me Thy ways and teach me Thy paths," Ps. xxv. 4 "Make me to go in the path of Thy commandments," Psa 119:35.

We read, in the life of S. Ephrem, that, when he was entering a certain city, he prayed to God that he might fall in with something that should edify him. A harlot met him, and stared so hard at him, that he asked with great severity why she acted so immodestly; and he received this answer, "Let woman look upon man, for from him was she made, but let man fix his gaze upon the earth, of which he was formed." The man of God felt that the rebuke was just, and, being deeply touched by it, gave thanks to God because he had received from a harlot a lesson so salutary.

And when the parents brought in the child Jesus, to do for Him after the custom of the law. In the Greek καί ὲν τω̃ εὶσαγαγει̃ν—when they had brought. This sentence is dependent on the next verse.

Ver. 28.— Then took he Him up in his arms, and blessed God, and said. Martial says of the dying swan—

"Sweet cadences the swan with voice that fails in death

 Uttereth; his own dirge shaped of his own dying breath."

And so the last utterances of the wise are the sweetest, their powers maturing with years. Again Cicero tells us in the first Tusculan Disputation, "Not without reason are swans dedicated to Apollo, since they seem to have from him a gift of prophecy, by virtue of which, foreseeing the good that there is in death, they die with joy and in the act of singing." And Simeon here foresees, in this way the joy that through Christ is to come to him after his death, which must soon take place.

Ver. 29.— Lord, now lettest thou Thy servant depart in peace, according to Thy word. Lettest thou— in Greek α̉πολύεις, loosen, as it were, from the prison-chains of this body, that I may go to the liberty, peace, and rest which the fathers in limbo enjoy. In peace, so Tobias, 3:6; and Abraham, Gen 15:15, desired to die in peace. Euthymius here understands by peace—

1. The calming of his feelings, which had fluctuated between hope and fear with reference to his seeing Christ.

2. The peace of an intrepid soul that did not fear death.

3. His joy .

4. Peace may be taken to mean that security from the dangers of the world which death brings.  S. Cyprian ( Tract. de Moralitate, c. i) says, "joyful at his approaching death, sure that it must soon come, he took the Child in his hands, and, blessing the Lord, lifted up his voice and said, Now Thou dost dismiss, &c., . . . thus proving and bearing witness that then is there peace for the servants of God, then an easy and tranquil mind when, delivered from out the whirlpools of the world, we make for the haven of our eternal habitation and our peace."

Thy word. Thy promise, says Theophylact, when Thou didst promise to prolong my life until I should see Christ; now have I seen Him, therefore let me depart and die.

Symbolically, S. Augustine ( Serm. 20 de Tempore ) says, "Now, Lord, let me depart in peace, because I see thy peace—Christ, Who shall make peace between heaven and earth—between God and angels and men—between men and themselves."

And Simeon obtained his wish from God, for soon after he went to his rest.  S. Epiphanius ( De Prophetarum vita, c. xxiv.) puts S. Simeon among the prophets. "Simon," he says, "departed this life full of years and utterly worn out; yet did he not obtain at the hands of the priests the last honours of burial." He gives no reason, however, why this should have been so, but it is thought that, in openly announcing the advent of Christ, he brought upon himself the envy and hatred of the other priests.

Tropologically, the Church sings this hymn of Simeon every evening in the Office of Compline, for two reasons—First, to admonish the faithful, and especially ecclesiastics, to think upon death, and so live as though they were to die in the evening; and, again, that they may acquire that yearning which Simeon felt to pass away from the vanities and troubles of this life to the true and blessed life in heaven, begging of God to be permitted to depart, and saying with Paul, "I desire to be dissolved and to be with Christ." "Behold how the just man," says S. Ambrose, "as though shut in within the gross prison-house of the body, wishes to be loosed, that he may begin to be with Christ. But he that will be set free, let him come to the Temple, let him come to Jerusalem, let him wait for the Lord, let him embrace Him with good work as with the arms of faith. Then shall he be set free, that he may not see death, because he has looked upon life."

Ver. 30.— For mine eyes have seen thy salvation. " Salvation," in Greek σωτήζιον, the word used by the Septuagint as a rendering of the Hebrew ישוצח, iescua, safety. "Safety" is used by metonomy for "Saviour." By "salvation," then, we are to understand the Saviour Christ, whom the ancient fathers desired to see, but Simeon alone saw, touched, and embraced.

Ver. 31.— Which Thou hast prepared before the face of all people. That all the nations of the Gentiles may draw salvation from Christ the Saviour. God has not hidden Christ in a corner of Judæa, but has set Him forth before all men, and soon will announce Him throughout the world by His Apostles, that all who will embrace His faith and law may be saved by Him.

Ver. 32.— A light to lighten the Gentiles, and the glory of Thy people Israel. Thou hast given Christ the Saviour that He may be a light for the enlightenment of the Gentiles, enlightening with His faith and worship the Gentiles who know not the true God, and also to be the glory and honour of the Jewish people. TheArabic has, "the light that hath appeared to the nations." In the same way we have in Psa 119:18, "Open Thou" (that is, illumine ) "mine eyes." The allusion here is to the prophecy of Isaiah, made seven hundred years before, in Isa 42:6, "I will give thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house;" and in Isa 44:6, "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth." In the Mass, and particularly on the Feast of the Purification, we bless candles, light them, and carry them about, thereby (1) symbolising our belief in Christ as the light of the nations, and (2) praying that He will grant us in this life the light of His grace, and in the other life the light of His gladness and His glory. And it is for this reason that these lighted candles are put into the hands of the dying. See Amalarius, Durandus, and others, who have written on the Offices of the Church.

And the glory of Thy people Israel. 1. Because Christ, promised to their forefathers by God, took upon Himself the flesh of their race, and was a Jew.

2. Because He lived and died in Judæa, His life being made glorious by His teaching, His holiness, and His miracles.

3. Because He first founded His Church in Judæa, the first believers having been Jews, who afterwards gathered the Gentiles to themselves.

4. It was in Judæa that He rose from the dead and gloriously ascended into heaven, sending down thence the Holy Ghost with the gift of tongues.

The allusion is to Isa 46:13, "I will place salvation in Zion for Israel, my glory;" and lx. I, "The glory of the Lord is risen upon thee;" and ibid. 2, "His glory shall be seen upon thee."

Ver. 33. — And Joseph and his mother marvelled at those things which were spoken of Him. Joseph, who is called the father of Christ, not only because he was His foster-father, and was commonly supposed to be His natural father, but also because Christ had been born to him lawfully in wedlock, and of his wife Mary; and this marriage of Joseph with the Blessed Virgin was made and ordained by God for the sake of this progeny. So say S. Augustine ( De Cons. Evang. c. I), Bede, Jansenius, and others.

Marvelled. For, though they knew that Christ was to be the Saviour of Israel, yet they did not know all that the Holy Ghost was here prophesying about Him by Simeon and Anna—that He was to be a light enlightening all nations, that He should be "for the ruin and for the resurrection of many in Israel," that a sword should pierce the soul of the Virgin, &c.  Besides, even had they known these things, they would have wondered at their being proclaimed aloud with such enthusiasm and ardour.

Ver. 34. — And Simeon blessed them, and said unto 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. The form for the sacerdotal blessing is prescribed in Num 6:24, "The Lord bless thee, and keep thee," &c.

Blessed them. That is, Joseph and Mary, not the Child Christ, say Maldonatus, Francis Lucas, and others; for the Child, as his Saviour and his God, he venerated and adored, desiring to be blessed by Him, and not presuming to bless Him. Jansenius, however, thinks that the word " them " includes Christ.

And said unto Mary His mother, rather than to Joseph, both because she was the true and natural mother of Jesus, while Joseph was only nominally His father, and also because Joseph seems to have died before the thirtieth year of Christ, when the things here foreshadowed were accomplished, so that the Blessed Mary alone experienced them in herself. To her alone, then, did Simeon here foretell both the happiness and the adversity which are to befall Christ and her, that in happiness she might not be lifted up too much, nor be cast down in her adversity.

Set for the fall and rising again of many in Israel. For fall the Greek has πτω̃σιν, and so the Arabic. The allusion is to Isa 8:14, "And he shall be for a sanctuary; but for a stone of stumbling and a rock of offence to both the houses of Israel" (that is), "for a gin and for a snare to the inhabitants of Jerusalem;" and in xxviii. 16, "Behold, I lay in Sion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation;" the latter text is quoted, against the unbelieving Jews by S. Paul, Rom 9:33, by S. Peter,  1Pe 2:6, and Act 4:2, and by Christ Himself, Matt. xxi. 42. Christ was laid and placed in the new, that is the Christian Church as a foundation and a corner-stone, that upon Him He might build all those that believed in Him, and of them build up the spiritual edifice of the Church, as He had promised to Adam, Abraham, Moses, and the other patriarchs and prophets. God did this directly with the intention of drawing all the Israelites to the faith of Christ, that He might so bring them into His Church and save them; but He foresaw that a great part of them would, by reason of their wickedness, speak against Christ when He came, and would strike against Him as on a stone of offence, and that so they would be broken, and fall into ruin both temporal and eternal. Yet He would not change His resolve of sending Christ, but would permit this rebellion and speaking against Him on the part of the Jews in order that it might be the occasion for S. Paul and the Apostles to transfer the preaching of the Gospel from them who resisted it to the Gentiles; and that so, instead of a few Jews, numberless nations might believe in Christ, be built in to Him in the Church, and be saved, as S. Paul shows at length in Rom. xi. Such was the design of God by which He set Christ as the corner-stone of the Church, to be indirectly " for the fall," but director " for the rising again of many in Israel." By fall is meant the destruction of the Jews who rebelled against Christ; by rising again, the salvation of those who believe in Him: for they that rebelled against Christ fell from faith into faithlessness, from the hope of salvation into despair and reprobation, from heaven into hell; but they who believe in Him have risen by his grace from the sins in which they lay prostrate to a new life of virtue and grace, looking for the hope of glory. Such is the interpretation of S. Augustine, Bede, Theophylact, Euthymius, Toletus, and many others; indeed, so Christ Himself, S. Peter, and S. Paul interpret in the places quoted above. S. Gregory of Nyssa also interprets " ruin " as the devastation of Judæa and Jerusalem by Titus; for this calamity came upon them because they set at nought and crucified Christ.

Symbolically, Theophylact says that Christ was set "for the ruin and the resurrection of Israel," that is, of the penitent soul that sanctifies itself by the grace of Christ, because this grace brings it to pass that pride, gluttony, and lust fall in the soul, while humility, abstinence, and chastity rise up in it.

And for a sign which shall be spoken against. In Greek είς σημει̃ον α̉ντιγόμενον, a sign of contradiction or of contention, as the Syriac and Arabic render it. Tertullian ( de Carne Christi, c. xxiii.) renders it "for a contradictory sign."

The question arises, What is this sign?

1. Maldonatus and Francis Lucas say that Christ was set as an archer's target at which the unbelieving Jews and Scribes hurled not only evil words with the tongue, but also maleficent weapons with the hand. This target was one of contradiction, because the Scribes strove together and contradicted one another about striking and piercing it. So that Simeon alludes to Lam 3:12, "He hath set me as a mark for the arrow, he hath caused the arrows of his quiver to enter into my reins."

2. S. Basil, Bede, and Theophylact understand the sign of the cross, making it refer to Isa 11:10, "In that day there shall be a root of Jesse which shall stand for an ensign for the people" The Hebrew word translated "sign" is נס, nes, a standard, rendered by the Septuagint σημειον, which is the word here used by Luke. Christ, when lifted up on the Cross, is to be a standard-bearer, and shall raise the banner of the Cross, to which He will draw all the faithful as His soldiers to fight against Jews, Mohammedans, Pagans, and other impious soldiers of the devil, who contradict the Cross of Christ and fight hard against it. So Toletus interprets.

3. The most obvious interpretation is that Simeon is alluding to Isa 8:18, "Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel." The wondrous, strange, and hitherto unheard of birth of Christ from a virgin is here called a "sign" or "wonder," and His Divine teaching, life, death, resurrection, and miracles, by which He clearly showed Himself to be the Messiah, the Saviour of the world. Against this "sign" of Christ not only do Jews and heathens speak with the tongue, but bad Christians also by their wicked lives. So Origen and Jansenius.  S. Basil, commenting on "Behold a virgin shall conceive" (Isa 7:14), favours this view. Tertullian also ( De Carne Christi ) makes the allusion to Isa 7:14, "Therefore, the Lord himself shall give you a sign: Behold a virgin shall conceive, and shall bear a son. We recognise, then, the contradictory sign, the conception and child- bearing of the Virgin Mary, of which these academicians say she bore a child and bore no child, she was a virgin and no virgin." And these cavillers he answers, "She bore a child in that she did so of her own flesh; and she did not bear, in that she bore not of the seed of man. And she was a virgin for man, not a virgin for childbirth."

Symbolically, Cajetan says, "Christ was the sign of the reconciliation of the human race with God." And Dionysius, "The sign of the covenant between God and man, that the flood was no more to be brought upon the earth." Others take "sign" as that with which God's sheep are marked. Christians are to be marked with the faith of Christ, His baptism, and His character as a sign, that they may be distinguished from infidels. Baradius thinks that the allusion is to the brazen serpent which Moses set up, for a sign, that those who looked at it might be cured of the serpent's bite, Num 21:8-9.

Ver. 35 .— Yea, a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. "Sword," in the Arabic version, lance ; the Greek ζομφαία means both sword and lance or dart.

What is this sword?

1. Some understand doubt in her faith; that the Blessed Virgin, when she saw Christ suffering so fearfully from the violence of the Jews, and dying on the Cross, doubted as to whether He would rise again, as He had foretold. In this sense speak Origen ( Hom. xvii.), Titus, Theophylact, and others. This, however, is an error, for such a feeling were unworthy [of] the Deipara, and that she experienced it is counter to the common sense of the Church. For so the Blessed Virgin would have sinned by unbelief. Indeed, the authors cited are sometimes explained as meaning by "doubt," admiration, mental perturbation, and inward questionings.

2.  S. Eucherius of Lyons ( Hom. in Dominicam ), understands the sword of the Spirit—the word of God, i.e., the spirit of prophecy, as who should say, The sword of the prophetic spirit shall pass through thy soul, 0 Mary, to reveal to thee the secrets of Holy Scripture and the hidden thoughts of men, as in Cana of Galilee when thou shalt say, "Whatsoever He telleth you, do it," knowing that Christ will command them to draw the water which He is to turn into wine. So it is that the Apostle says in Heb 4:12, "The word of the Lord is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." And S. Ambrose understands it of the prudence of the Virgin, who was not without knowledge of heavenly secrets.

3. It has been supposed by some, as Amphilochius ( Hom. De Occurs. Dom.) bears witness, that the Blessed Virgin really received the crown of martyrdom by the sword, but this is contrary to all belief in history.

4. The true interpretation of " sword " here is with reference to the sufferings inflicted on Christ, or rather contradiction spoken of a little before; for the contradiction of the tongue is spoken of in Scripture as a sword, as in Psa 57:4, "The sons of men, whose teeth are spears and arrows, and their tongue a sharp sword;" and Psa 64:3, "Who whet their tongues like a sword;" and Psa 105:18, "The sword hath passed through His soul" (Vulg.) This sword, then, is twofold. (1.) The sword of the tongue. For the Blessed Virgin, hearing the insults, calumnies, and blasphemies with which Christ was assailed by the Jews, even when He was crucified, suffered intense tortures, just as though a sword had been struck through her soul. (2.) The sword of iron - the nails and other torments which not only pierced the body and soul of Christ, but also pierced the soul of the Virgin. Just as when a man stabs with a sword at two persons who are next each other so as to kill the one and pierce and wound the other. Such is the interpretation of S. Augustine ( Ep. 59 , ad Paulinum ), Sophronius ( Hom. de Assumptione ), Francis Lucas, Jansenius, Toletus, Barradius, and others.

How great was the torture inflicted by this sword we may gather, with Toletus, from the fact that it was her Son Who suffered, whom the Mother of God loved more than herself, so that she would far rather have suffered and been crucified herself. Love is the measure of sorrow. Secondly, from the severity of Christ's torments and the wideness of their extent; for He suffered the most fearful agonies in all His senses and all His members, and all this the Blessed Virgin endured also by her sympathy with Him . Thirdly, the dignity of the Personage who suffered; for the Blessed Virgin pondered deeply the fact that this was the True God, the Messiah, and Saviour of the World. Fourthly, the long duration of His sufferings; for Christ suffered all His life long, until He breathed forth His Soul on the Cross. Fifthly, His loneliness; for He suffered alone, deserted by His Apostles and all His friends, by the angels, and by God Himself, so that He cried aloud, "My God! why hast Thou forsaken Me?" For, though the Blessed Virgin stood by Him and suffered with Him, yet did the Mother's anguish but add a new pang to the Son's torments, and this grief again had its echo in the Mother's soul.

So it is that S. John of Damascus ( de Fide, lib. iv. cap. xv.) remarks, "The pains she had escaped in childbirth she bore at the time of His Passion, so that she felt her bosom torn asunder by reason of the depth of her maternal love." It is for this reason that the doctors teach that the Blessed Virgin was a martyr, and more than a martyr. As Christ, in His Passion, was tormented more than all the martyrs, so too was the Blessed Virgin by her sympathy with Him; and by this torment she would have been overcome and would have died had not God preserved her life by His special support. As, therefore, S. John the evangelist, who was put into the vessel of boiling oil, is a martyr, because this suffering would, in the natural course, have resulted in his death, if God had not preserved his life by a miracle, so also is the Blessed Virgin.

It may be objected to this that the Jews did not wish to torture or kill the Blessed Virgin, but only Christ. But, in torturing Christ, they tortured His Virgin Mother, just as he who tortures the body tortures, the soul, for she was more closely joined to Christ in feeling than the body to the soul. Besides, the Jews persecuted all the relatives of Christ, as they did His apostles and disciples, out of hatred of Him. S. Bridget ( Serm. Angelic. cc. xvii., xviii.) gives a pathetic account of the strength of this sword of the Virgin's sorrow.

Symbolically, S. Bernard ( Serm. xxix.) interprets this sword or dart as love: for where there is sorrow there too is love; in love there is no living without sorrow, nor in sorrow without love. "The chosen arrow," he says, "is the love of Christ, which not only pierced, but pierced through and through, the soul of Mary, so that it left in her virginal breast not the smallest part void of love, but with all her heart, and all her soul, and all her strength, she loved. And truly, again, it penetrated through her to come to us, that of that fulness we might all receive, and she might be the Mother of that love whose father is the love of God. . . . And in her whole self did she receive the vast sweet wound of love. Happy shall I think myself if sometimes I may feel pricked with but the very tip of that sword's point, that my soul too may say, I am wounded with love."

That the thoughts of many hearts may be revealed. An obscure sentence, and difficult of interpretation.

1.  S. Hilary, who by "sword" understands the Day of Judgment, easily settles the difficulty. The sword, he interprets, shall dissect and lay open the hearts of men—even of the Blessed Virgin. This is the force of the words of the Apocalypse about Christ, "And from His mouth there went forth a sharp two-edged sword" (c. i. v. 16).

2. Eucherius, taking "sword" as the spirit of prophecy, interprets that this sword was given to the Blessed Virgin that she might know the secret thoughts of men.

3. Euthymius—Many, seeing the miracles and the wisdom of Jesus, thought within themselves that He had descended from Heaven, and was not the son of Mary; but, when they saw her at the cross of Christ, mourning and in such tribulation, they abandoned this idea, believing that she who felt His sorrows so deeply must be His mother indeed.

4.  S. Augustine ( Ep. 59, near the end)—"By the Lord's Passion both the plots of the Jews and the infirmity of the disciples were made manifest," for they forsook Christ and fled. This is apposite with respect to the Jews, but not so applicable as to the disciples, for the latter did not meditate flight beforehand.

5. Toletus interprets concisely—The sword that shall pierce thy soul, 0 Virgin, shall be the occasion of revealing the thoughts of many hearts that before lay hidden. For, long before Christ was slain, the leaders of the Jews had the intention of slaying Him, but dared make no attempt against Him, for fear of the people. But then the Jews had already before the Passion made manifest their thoughts about Christ, by cavilling at His words and works, although they concealed their desire to slay Him.

6. The fullest and most obvious explanation is that which makes the " that " expressive both of the purpose and its attainment, and refers it both to the sword and the words of the preceding verse, "This child is set for the fall," &c. That is to say, that the Scribes and Pharisees, who, like the heretics of to-day, appeared to be the upholders of justice and truth, may show the world how antagonistic they are to the true Messiah and to justice, and what evil designs they cherish against Him. For, before the advent of Christ, they were in hopes that He would come with pomp and with wealth, even as Solomon, so that they might be raised by Him in honour and riches; but when they saw Him in His humility and poverty opposing Himself to their ambition and avarice, and publicly rebuking them for it, they set Him at nought and opposed Him, secretly scheming to bring upon Him the destruction which they at length actually compassed. Then was it revealed who in Israel were just, for these loved Christ sincerely and with constancy; and who unjust, for these persecuted and slew Him. So S. Augustine ( Ep. 59), Bede, Jansenius, Maldonatus, Francis Lucas, and others. The explanation of Toletus also tallies with this to some extent.

Ver. 36. — And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser : she was of a great age, and had lived with an husband seven years from her virginity. She was an old woman, so that she was prompted by no youthful fervour, but bore testimony to Christ in a mature and grave manner. "Anna" in Hebrew signifies grace—of which Anna was full. The name "Grace" is still often borne by women, and was the name of her who at Firando, in Japan, generously met a glorious death, together with her four children and her whole household, for the faith of Christ.

A Prophetess—that is, a teacher, says Francis Lucas—one who instructed the young women in the law of God and in piety; for at this time the Jews had no prophets who foretold future events. But that Anna foretold the hidden things of the future is clear from v. 38, where she prophesied about Christ. For, though the Jews had no prophets until the time of Christ, yet God raised up prophets at that time, such as John, Zachary, Elizabeth, and Simeon. Hence S. Ambrose says, "The birth of the Lord received testimony not only from the angels, from the shepherds, and from His parents, but also from the aged and good; every age, and both sexes, and the wondrous nature of events, build up our faith. A virgin conceives—the barren brings forth—the dumb speaks—Elizabeth prophesies,—the wise man adores—he that is shut up in the womb exults—the widow confesses—the just man is waiting for His coming."

The daughter of Phanuel. Phanuel was a well-known man at that time. "Phanuel" in Hebrew signifies "the face of God"—his daughter is "Anna"—grace; for grace proceeds from the face and from the mouth of God, and is breathed into the faithful. The place where Jacob saw God face to face, was called by him Peniel or "Phanuel," Gen 32:30.

She was of a great age, and had lived with an husband seven years from her virginity—that is, from the time when she became of marriageable age; for infants, who have not yet reached this age, are not properly virgins. Again, from the time of her marriage which she contracted as a virgin. They were wont to marry soon after attaining puberty—in their fifteenth year, the age at which the Blessed Virgin was married to Joseph. Hence we gather (1) that Anna was married once, and that in the first years of her puberty; (2) that, before her marriage, she lived chastely; (3) that, when, after seven years of her married life, her husband died, becoming a widow at the early age of twenty-two, she, with remarkable continency in the flower of her life remained a widow until the age of eighty-four, or, as S. Ambrose interprets, until the eighty-fourth year of her widowhood. If this last interpretation be correct, she must, when she met Christ, have been one hundred and six years old. It seems that God prolonged the life of Anna to this great age with the special design, that she might see and bear testimony to Christ, even as He prolonged that of Simeon.

Ver. 37. — And she was a widow of about fourscore and four years (of age, or, according to S. Ambrose, of her widowhood), which departed not from the Temple. Not that she lived in the Temple, but she frequented it, and spent much time in it. So think Toletus, Jansenius, and Maldonatus. Others, however, think that she actually dwelt in the Temple; for hard by the Temple there were houses of religious women who served God "night and day"—as there afterwards were of deaconesses in the Christian Church, and still are of nuns. This appears from Exo 38:8;  2Maccabees 3:20; and 1Sa 2:22. These religious women were some virgins, and some widows, of which latter it seems, that Anna was one, as Canisius ( Marialis, lib. i. xii) argues.

But served God with fastings and prayers night and day—that is, serving God, as the Arabic renders it. The Greek λατζεύουσα, worshipping with "latria"—latria being due to God only. Hence is plain the falsehood of the teaching of the heretics, that fasting is only a mortification of the body, and no worship of God, except in so far as it is understood to mean prayer; for S. Luke here says that Anna served God both with fastings and prayers. By means of her fastings and prayers she served God "night and day." S. Chrysostom ( Hom. 42 , ad pop.) eloquently commands prayer made by night: "Behold," he says, "the company of the stars, the deep silence, the great calm, and admire the dispensation of thy Lord. For then is the mind purer, lighter, and more subtle, more sublime and agile. The darkness itself and the great silence have the power of inducing compunction. And if thou lookest upon the sky, dotted with numberless stars as with eyes . . . bend thy knees, groan, pray thy Lord to be propitious to thee. He is the more appeased by prayers made in the night, when thou makest the time of rest the time of thy struggles. Remember the King, what words he said: "I am weary of my groaning, every night wash I my bed, and water my couch with my tears." So Christ used to give the day to preaching, the night to prayer, Luk 6:12.  So too S. Paul, Act 16:25, and 2Ti 1:3.  So S. Anthony, S. Hilarion, and the other anchorites; nay, the Church also, as is plain from the "Nocturns" which monks still chant by night.

Ver. 38.— And she coming in that instant gave thanks likewise unto the Lord. In Greek α̉νθωμολογει̃το, confessed to God in her turn, as though singing in answer to Simeon from the choir set apart for the other sex, praised the Lord, and gave Him thanks for the gift of Christ and His birth.

And spake of Him—of the Lord Christ, whom she had there present. Not only did Anna praise God, but she began to discourse to others of Jesus, asserting Him to be the Christ, and exhorting all to believe in Him.

To all them that looked for redemption in Jerusalem. The Redeemer Christ, who redeems from sin, death, Satan, and Hell, Israel, that is, the people of the faithful who believe in Him.

Allegorically, Christ, when born, appeared to three groups of persons in three ways—(1) to the shepherds, at the indication of an angel; (2) to the magi, under the guidance of a star; (3) to Simeon and Anna, guided by the Holy Ghost. Again, the shepherds saw Christ, the Magi adored Him, but Simeon and Anna embraced Him. So we first recognise Christ, then adore Him, and then, when we are no longer children in virtue, but old men, embrace Him with arms of love. So Jansenius teaches.

Ver. 40.— And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city of Nazareth. And from thence, fearing the Infanticide Herod, they fled, with the Child Jesus, into Egypt. The massacre of the innocents took place, says Euthymius, Toletus, and others, a little after the purification of the Virgin, and about the time of the Passover. S. Augustine, however ( de Consens. Evang., lib. ii. cap. v.), Jansenius, and Francis Lucas, think that they fled immediately from Jerusalem, and returning thence nine years after, went back to Nazareth, as S. Luke here says. See Commentary on S. Mat 2:13. Moreover, they returned to Nazareth, before their flight, in order to arrange their affairs there, and to prepare what was necessary for the long journey to Egypt. And there was abundance of time for their flight, since the interval between the 2d of February—the date of the Purification and the Passover, when the massacre is said to have taken place—is about two mouths.

Ver. 40.— And the child grew, and waxed strong in spirit. The Greek, Syriac, and Arabic add " in spirit," and Euthymius explains it that Christ did not receive greater spiritual strength inwardly day by day, since He was full of grace and the Holy Ghost from the first moment of His conception, but that He exhibited this strength more and more outwardly by word and work. The Latin version, the Latin fathers, and the interpreter reject "in spirit," as also Origen and Titus among the Greeks.

Filled with wisdom. The Greek πληζούμενον means both to be being filled and to be full, so as to be equivalent to πλήζης. The Arabic renders "was being filled again with wisdom," the Syriac "was being filled with wisdom." So also Origen, Theophylact, Euthymius, and Titus on this passage, and S. Ambrose ( de Incarn. Dom. Sact. cap. vii.). Theophylact explains—Not acquiring wisdom (for what could be more perfect than He who was perfect from the beginning?) but discovering it little by little. For had He manifested all His wisdom whilst he was small in stature, He would have appeared, as it were, monstrous, and as though not really a child, but a phantasm of a child.

And the Grace of God was upon Him. In the Greek ε̉π αυ̉τόν. All the favour, goodwill, care, and love of God the Father towards the Child Jesus, as His Son, brooded, as it were, over Him from out of the heavens, to adorn Him with gifts and graces, to guide and dispose Him in all His actions, that all might see that He was ruled, and in all things directed by God, and that His actions were not so much human as Divine. So says Euthymius. In a similar manner it is said of John the Baptist, "And the hand of the Lord was with him," Luk 1:66.

Ver. 41.— Now His parents went to Jerusalem every year at the feast of the Passover. God had commanded that every man should go to the Tabernacle or Temple three times a year, there to adore God publicly and offer Him sacrifices, Exo 23:14 and Deu 16:16. The Blessed Virgin, although not bound by the law, still, out of devotion, after her return from Egypt, joined her husband, and brought her son with her to the Temple, that she might teach mothers to bring their children, from their tender years, to the Temple, and to worship God. So say Bede, Maldonatus, Jansenius, Francis Lucas, and others. Nor did she fear Archeläus the son of the Infanticide Herod, both because she thought with good reason that, in so large a concourse of Jews, they would be able to escape observation for a few days, and also because she knew that God for whose honour she underwent this risk, had her in His mind and in His keeping. So says S. Augustine ( de Consens. Evang., lib. ii cap. x), and S. Luke implies as much in the next two verses. Some however, think, with some probability, that Jesus only went up to Jerusalem in the twelfth year of His age, for in that year Archeläus was exiled by Augustus.

Ver. 42.— And when He was twelve years old, they went up to Jerusalem after the custom of the feast. The Syriac has " as they had been accustomed on the feast "—namely, of the Passover.

Ver. 43.— And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem. In the Greek, after they had finished, or gone through, the days—namely, of the Passover; for this feast was kept for seven days, and S. Luke here implies that Mary and Joseph kept all these days at Jerusalem, though they were not bound by the law to remain so long—tarried behind in Jerusalem, there to shed some little ray of His wisdom and Divinity, as though longing to begin the ministry for which His Father had sent Him. For at the age of twelve childhood ends, and youth and perfect judgment begin. So says Bede.

And Joseph and his mother knew not of it, because Jesus asked leave of His parents, who were lingering a little in Jerusalem from motives of devotion or business, to visit His relations, as if he were about to go on with them, and, having obtained permission, went to them, but soon withdrew quietly to the Temple—God so directing—in order that His parents, though at other times always solicitous about Him, should be unaware of this, and think that He was in the company of His kinsfolk.

Ver. 44.— But they, supposing him to have been in the company, went a day's journey; and they sought Him among their kinsfolk and acquaintance, who had gone on, and with whom Mary and Joseph who were about to follow a little later, would that evening lodge and, as they thought, there find Jesus.

Ver. 45.— And when they found him not, they turned back again to Jerusalem, seeking Him. Jesus having been seen by none of His kinsfolk on the way, His parents understood that He must have remained in Jerusalem; and so they sought Him there with great anxiety. Origen gives the reason, and Theophylact and Titus follow him. "But did they seek Him so anxiously? Did they imagine that the Child had been lost, or had wandered from the way?" Far otherwise, "For this would not have been characteristic of Mary's wisdom (she knew that Jesus was full of wisdom, yea, that He was God), and they could never have thought that the Child was lost, when they knew that He was Divine, but they sought Him lest by any means He might have gone away from them; lest perchance He had left them;" lest He should wish to remain not with them at Nazareth, but with others in Jerusalem, that He might there make haste to begin the ministry of teaching for which He had been sent by God. Origen adds, "They sought Him, lest perchance He might have gone away from them, lest He might have left them and betaken Himself elsewhere—or as seems most probable—lest He might have returned to heaven, to descend from thence when it should please Him . . . but she mourned because she was a mother, and the mother of a Son worthy of her immeasurable love—because He had departed without her knowledge, and quite contrary to her expectation."

S. Antoninus adds that the mother of Jesus feared lest He might have fallen into the hands of Archeläus, the son of Herod the Infanticide, who would slay Him. Euthymius and Francis Lucas think she feared lest Christ might have wandered from the road, since He did not thoroughly know all the way.

Commentary -- Other

Contradiction: Luk 2:22

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:23

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:24

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:25

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:26

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:27

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:28

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:29

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:30

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:31

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:32

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:33

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:34

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:35

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:36

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:37

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:38

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:39

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Contradiction: Luk 2:40

100. Did Joseph flee with the baby Jesus to Egypt (Matthew 2:13-23), or did he calmly present him at the temple in Jerusalem and return to Galilee (Luke 2:21-40)?

(Category: misunderstood the historical context)

This supposed contradiction asks: 'Was baby Jesus's life threatened in Jerusalem?' Matthew 2:13-23 says yes. Luke 2:21-40 appears to say no.

These are complementary accounts of Jesus' early life, and not contradictory at all. It is clear that it would take some time for Herod to realize that he had been outsmarted by the magi. Matthew's Gospel says that he killed all the baby boys that were two years old and under in Bethlehem and its vicinity. That would be enough time to allow Joseph and Mary the opportunity to do their rituals at the temple in Jerusalem and then return to Nazareth in Galilee, from where they went to Egypt, and then returned after the death of Herod

Evidence: Luk 2:46

Jesus was not disobedient to Joseph and Mary as some assert. If anything, they were irresponsible in assuming (for a whole day) that their twelve-year-old son was with the company when He was not ( Luk 2:44 ).

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 2 (Chapter Introduction)

Overview

Luk 2:1, Augustus taxes all the Roman empire; Luk 2:6, The nativity of Christ; Luk 2:8, An angel relates it to the shepherds, and many sing praises to God for it; Luk 2:15, The shepherds glorify God; Luk 2:21, Christ is circumcised; Luk 2:22, Mary purified; Luk 2:25, Simeon and Anna prophesy of Christ, Luk 2:39. who increases in wisdom, Luk 2:41. questions in the temple with the doctors, Luk 2:51. and is obedient to his parents.

Poole: Luke 2 (Chapter Introduction)

CHAPTER 2

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 2 (Chapter Introduction)

(Luk 2:1-7) The birth of Christ.

(Luk 2:8-20) It is made known to the shepherds.

(Luk 2:21-24) Christ presented in the temple.

(Luk 2:25-35) Simeon prophesies concerning Jesus.

(Luk 2:36-40) Anna prophesies concerning him.

(Luk 2:41-52) Christ with the learned men in the temple.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 2 (Chapter Introduction)

In this chapter, we have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the former chapter. The First-begotten is here brought into the world; let us go meet him with our hosannas, blessed is he that cometh. Here is, I. The place and other circumstances of his birth, which proved him to be the true Messiah, and such a one as we needed, but not such a one as the Jews expected (Luk 2:1-7). II. The notifying of his birth to the shepherds in that neighbourhood by an angel, the song of praise which the angels sung upon that occasion, and the spreading of the report of it by the shepherds (Luk 2:8-20). III. The circumcision of Christ, and the naming of him (Luk 2:21). IV. The presenting of him in the temple (Luk 2:22-24). V. The testimonies of Simeon, and Anna the prophetess, concerning him (Luk 2:25-39). VI. Christ's growth and capacity (Luk 2:40-52). VIII. His observing the passover at twelve years old, and his disputing with the doctors in the temple (Luk 2:41-51). And this, with what we have met with (Mt. 1 and 2), is all we have concerning our Lord Jesus, till he entered upon his public work in the thirtieth year of his age.

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 2 (Chapter Introduction)

Shepherds And Angels (Luk_2:8-20)

The Ancient Ceremonies Are Observed (Luk_2:21-24)

A Dream Realized (Luk_2:25-35)

A Lovely Old Age (Luk_2:36-40)

The Dawning Realization (Luk_2:41-52)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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_____. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964.

Fitzmyer, Joseph A. Essays on the Semitic Background of the New Testament. London: Geoffrey Chapman, 1971.

_____. The Gospel according to Luke I--IX. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1981.

_____. "The Story of the Dishonest Manager." Theological Studies 25 (1964):23-42.

Flender, Helmut. St Luke: Theologian of Redemptive History. London: SPCK, 1967.

Foakes-Jackson, F. J., and Lake, Kirsopp, eds. The Beginnings of Christianity. 5 vols. London: Macmillan and Co., 1920-33.

Forbes, Greg. "Repentance and Conflict in the Parable of the Lost Son (Luke 15:11-32)." Journal of the Evangelical Theological Society 42:2 (June 1999):211-229.

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France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Freyne, Sean. Galilee from Alexander the Great to Hadrian 323 B.C.E. to 135 C.E. Wilmington, Del.: Michael Glazier, Inc. and Notre Dame, Ind.: University of Notre Dame Press, 1980.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaston, Lloyd. Horae Synopticae Electonicae; Word Statistics of the Synoptic Gospels. Missoula, Mont.: Society of Biblical Literature, 1973.

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_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

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_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

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_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

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_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.