Verse 2

first . . . when Cyrenius, &c.--a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in Act 5:37. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"--as the word "first" is rendered in Joh 1:15; Joh 15:18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself--an obnoxious measure in Palestine--was not carried out till the time of Quirinus.

Verse 3

went . . . to his own city--the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.

Verse 4

Not only does Joseph, who was of the royal line, go to Bethlehem (Sa1 16:1), but Mary too--not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress.

Verse 5

espoused wife--now, without doubt, taken home to him, as related in Mat 1:18; Mat 25:6.

Verse 6

while they were there, the days were accomplished that she should be delivered--Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of CÃ&brvbrsar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born (Psa 118:23). "Every creature walks blindfold; only He that dwells in light knows whether they go" [BISHOP HALL].

Verse 7

first-born--So Mat 1:25; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [LIGHTFOOT]. wrapt him . . . laid him--The mother herself did so. Had she then none to help her? It would seem so (Co2 8:9). a manger--the manger, the bench to which the horses' heads were tied, on which their food could rest [WEBSTER and WILKINSON]. no room in the inn--a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied--affecting anticipation of the reception He was throughout to meet with (Joh 1:11). Wrapt in His swaddling--bands, And in His manger laid, The hope and glory of all lands Is come to the world's aid. No peaceful home upon His cradle smiled, Guests rudely went and came where slept the royal Child. KEBLE But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.

Verse 8

ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20) abiding in the fields--staying there, probably in huts or tents. watch . . . by night--or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (Luk 2:25), they were among the waiters for the Consolation of Israel" [OLSHAUSEN]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on Joh 1:48). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (Rev 1:10, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom In quiet ever and in shade Shepherds and Sage may find-- They, who have bowed untaught to Nature's sway, And they, who follow Truth along her star-pav'd way. KEBLE

Verse 9

glory of the Lord--"the brightness or glory which is represented as encompassing all heavenly visions" [OLSHAUSEN]. sore afraid--So it ever was (Dan 10:7-8; Luk 1:12; Rev 1:17). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.

Verse 10

to all people--"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on Luk 2:14).

Verse 11

unto you is born--you shepherds, Israel, mankind [BENGEL]. Compare Isa 9:6, "Unto us a Child is born." It is a birth--"The Word is made flesh" (Joh 1:14). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory." a Saviour--not One who shall be a Saviour, but "born a Saviour." Christ the Lord--"magnificent appellation!" [BENGEL]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew JEHOVAH" [ALFORD].

Verse 12

a sign--"the sign." the babe--"a Babe." a manger--"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him--Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See Co2 8:9.)

Verse 13

suddenly--as if only waiting till their fellow had done. with the angel--who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought. heavenly host--or "army," an army celebrating peace! [BENGEL] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [OLSHAUSEN]; to let it be known how this event is regarded in heaven and should be regarded on earth.

Verse 14

Glory, &c.--brief but transporting hymn--not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (Isa 9:6) --probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers--"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (Heb 1:3-4) [BENGEL]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"--the divine complacency on a new footing--descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (Mat 3:17, the same word as here.)

Verse 15

Let us go, &c.--lovely simplicity of devoutness and faith this! They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true--they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on Luk 2:8 of the spirit of these humble men?

Verse 16

with haste--Compare Luk 1:39; Mat 28:8 ("did run"); Joh 4:28 ("left her water-pot," as they do their flocks, in a transport). found Mary, &c.--"mysteriously guided by the Spirit to the right place through the obscurity of the night" [OLSHAUSEN]. a manger--"the manger," as before.

Verse 17

made known abroad--before their return (Luk 2:20), and thus were the first evangelists [BENGEL].

Verse 20

glorifying and praising God, &c.--The latter word, used of the song of the angels (Luk 2:13), and in Luk 19:37, and Luk 24:53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter--meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."

Verse 22

PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40) her purification--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 (Co2 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" (Pe1 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."

Verse 25

just--upright in his moral character. devout--of a religious frame of spirit. waiting for the consolation of Israel--a beautiful title of the coming Messiah, here intended. the Holy Ghost was--supernaturally. upon him--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.

Verse 26

revealed by the Holy Ghost--implying, beyond all doubt, the personality of the Spirit. should see not death till he had seen--"sweet antithesis!" [BENGEL]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.

Verse 27

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

Verse 28

took him up in his arms--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" (Sa2 23:5).

Verse 29

Lord--"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." now lettest, &c.--more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.

Verse 30

seen thy salvation--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.

Verse 31

all people--all the peoples, mankind at large. a light to the Gentiles--then in thick darkness. glory of thy people Israel--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.

Verse 34

set--appointed. fall and rising again of many in Israel, and for a sign spoken against--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.

Verse 35

Yea, &c.--"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. that the thoughts, &c.--Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen.

Verse 36

Anna--or, Hannah. a prophetess--another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand. of the tribe of Aser--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. lived, &c.--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.

Verse 37

departed not from the temple--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 Ti1 5:5, suggested by this.)

Verse 38

coming in--"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). to all them, &c.--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].

Verse 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.

Verse 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.

Verse 42

FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52) went up--"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 (Sa1 1:7), and, as we here see, the mother of Jesus. when twelve years old--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" (Sol 2:3-4).

Verse 43

as they returned--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. tarried behind . . . Joseph and his mother knew not--Accustomed to the discretion and obedience of the lad [OLSHAUSEN], they might be thrown off their guard.

Verse 44

sought him among their kinsfolk and acquaintances--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.

Verse 45

After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple--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.

Verse 46

hearing . . . asking--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?"

Verse 49

about my Father's business--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" (Sol 1:4; Sol 2:6). How is it that ye do not understand? (Mar 8:21).

Verse 50

understood not--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.

Verse 52

See on Luk 2:40. stature--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?" Next: Luke Chapter 3

Verse 2

And this taxing was first made,.... Or "this was the first enrolment, or taxing" in the Jewish nation; for there was another afterwards, when Judas the Galilean arose, and drew many after him, Act 5:38. When Cyrenius was governor of Syria; or "of Cyrenius" "governor of Syria"; that is, it was the first that he was, concerned in; who not now, but afterwards was governor of Syria; and because he had been so before Luke wrote this history, and this being a title of honour, and what might distinguish him from others of that name, it is given him; for as Tertullian says (c), Sentius Saturninus was now governor of Syria, when Cyrenius was sent into Judea, to make this register, or taxing; and which is manifestly distinguished from that, which was made during his being governor of Syria, when Archelaus was banished from Judea, ten or eleven years after Herod's death; which Josephus (d) gives an account of, and Luke refers to, in Act 5:37. Moreover, the words will bear to be rendered thus, "and this tax, or enrolment, was made before Cyrenius was governor of Syria"; being used for as in Joh 1:15. This Cyrenius is the same whom the Romans call Quirinius, and Quirinus; a governor of Syria had great power in Judea, to which it was annexed, when Cyrenius was governor there. It is reported of R. Gamaliel, that he went to take a licence, , "from a governor of Syria" (e); i.e. to intercalate the year: and Syria was in many things like to the land of Judea, particularly as to tithes, and the keeping of the seventh year (f), (c) Contr. Marcion, l. 4. c. 19. (d) Antiqu. l. 18. c. 1. (e) Misn. Ediot. c. 7. sect. 7. (f) T. Bab. Gittin. fol. 8. 1.

Verse 3

And all went to be taxed,.... Throughout Judea, Galilee, and Syria; men, women, and children, every one into his own city; where he was born, and had any estate, and to which he belonged.

Verse 4

And Joseph also went up from Galilee,.... Where he now lived, and worked at the trade of a carpenter; having for some reasons, and by one providence or another, removed hither from his native place: out of the city of Nazareth; which was in Galilee, where he and Mary lived; and where he had espoused her, and she had conceived of the Holy Ghost: into Judea; which lay higher than Galilee, and therefore he is said to go up to it: unto the city of David; not what was built by him, but where he was born and lived; see Sa1 17:12. which is called Bethlehem: the place where, according to Mic 5:2 the Messiah was to be born, and was born; and which signifies "the house of bread": a very fit place for Christ, the bread which came down from heaven, and gives life to the world, to appear first in. This place was, as a Jewish chronologer says (g), a "parsa" and half, or six miles from Jerusalem; though another of their writers, an historian and traveller (h), says, it was two "parsas", or eight miles; but Justin Martyr (i) says, it was but thirty five furlongs distant from it, which is not five miles; hither Joseph came from Galilee, because he was of the house and lineage of David; he was of his family, and lineally descended from him, though he was so poor and mean; and this is the reason of his coming to Bethlehem, David's city, (g) Ganz. Tzemach David, par. 2. fol. 14. 2. (h) R. Benjamin Itin. p. 47. (i) Apolog. 2. p. 75.

Verse 5

To be taxed with Mary his espoused wife,.... Whom also he had married, though he had not known her in a carnal way; she came along with him to be taxed and enrolled also, because she was of the same family of David, and belonged to the same city: being great with child; very near her time, and yet, though in such circumstances, was obliged by this edict, to come to Bethlehem; and the providence in it was, that she might give birth there, and so the prophecy in Mic 5:2 have its accomplishment: this was an instance, and an example, of obedience to civil magistrates.

Verse 6

And so it was, that while they were there,.... At Bethlehem, waiting to be called and enrolled in their turn, the days were accomplished that she should be delivered; her reckoning was up, the nine months of her going with child were ended, and her full time to bring forth was come.

Verse 7

And she brought forth her firstborn son,.... At Bethlehem, as was predicted; and the Jews themselves own, that the Messiah is already born, and born at Bethlehem. They have a tradition, that an Arabian should say to a Jew (k). "Lo! the king Messiah is born; he said to him, what is his name? Menachem: he asked him, what is his father's name? he replied to him, Hezekiah; he said unto him, from whence is he? he answered, from the palace of the king of Bethlehem. Which is elsewhere (l) reported, with some little variation; the Arabian said to the Jew, "the Redeemer of the Jews is born; he said unto him, what is his name? he replied, Menachem is his name: and what is his father's name? he answered, Hezekiah: he said unto him, and where do they dwell? he replied, in Birath Arba, in Bethlehem. And the Jewish chronologer affirms (m), that "Jesus the Nazarene, was born at Bethlehem Judah, a "parsa" and a half from Jerusalem. And even the author of the blasphemous book of the life of Christ owns (n), that "Bethlehem Judah was the place of his nativity. Jesus is called Mary's firstborn, because she had none before him; though she might not have any after him; for the first that opened the matrix, was called the firstborn, though none followed after, and was holy to the Lord, Exo 13:2. Christ, as to his human nature; was Mary's firstborn; and as to his divine nature, God's firstborn: and wrapped him in swaddling clothes; which shows, that he was in all things made like unto us, sin only excepted. This is one of the first things done to a new born infant, after that it is washed, and its navel cut; see Eze 16:4 and which Mary did herself, having neither midwife nor nurse with her; from whence it has been concluded, that the birth of Jesus was easy, and that she brought him forth without pain, and not in that sorrow women usually do, and laid him in a manger. The Persic version serves for a comment; "she put him into the middle of the manger, in the place in which they gave food to beasts; because in the place whither they came, they had no cradle": this shows the meanness of our Lord's birth, and into what a low estate he came; and that now, as afterwards, though Lord of all, yet had not where to lay his head in a proper place; and expresses his amazing grace, in that he was rich, yet for our sakes became poor: and the reason of his being here laid was, because there was no room for them in the inn. It seems that Joseph had no house of his own to go into, nor any relation and friend to receive him: and it may be, both his own father and Mary's father were dead, and therefore were obliged to put up at an inn; and in this there was no room for them, because of the multitude that were come thither to be enrolled: and this shows their poverty and meanness, and the little account that was made of them; for had they been rich, and made any considerable figure, they would have been regarded, and room made for them; especially since Mary was in the circumstances she was; and it was brutish in them to turn them into a stable, when such was her case, (k) T. Hieros. Berncot, fol. 5. 1. (l) Echa Rabbati, fol. 50. 1. (m) David Ganz, ut supra. (par. 2. fol. 14. 2.) (n) Toldos Jesu, p. 7.

Verse 8

And there were in the same country shepherds,.... For Bethlehem was a place of pasture: near to Ephrata, the same with Bethlehem, were the fields of the wood, Psa 132:6 and the tower of Edar or the tower of the flock, Gen 35:21 and here David kept his father's sheep, Sa1 17:15 so that we need not wonder to hear of shepherds here, abiding in the field, watching over their flock by night: from whence it appears, that Christ was born in the night; and the (o) Jews say, that the future redemption shall be in the night; and Jerom says (p), it is a tradition of the Jews, that Christ will come in the middle of the night, as was the passover in Egypt: it is not likely that he was born, as is commonly received, at the latter end of December, in the depth of winter; since at this time, shepherds were out in the fields, where they lodged all night, watching their flocks: they were diligent men, that looked well to their flocks, and watched them by night, as well as by day, to preserve them from beasts of prey; they were, as it is in the Greek text, "keeping the watches of the night over their flock." The night was divided into four watches, the even, midnight, cock crowing, and morning; and these kept them, as the Arabic version adds, alternately, some kept the flock one watch, and some another, while the rest slept in the tent, or tower, that was built in the fields for that purpose. There were two sorts of cattle with the Jews; there was one sort which they called "the cattle of the wilderness", that lay in the fields; and another sort which they called "the cattle of the house", that were brought up at home: concerning both which, they have this rule (q), "they do not water nor slay the cattle of the wilderness, but they water and slay the cattle of the house: these are the cattle of the house, that lie in the city; the cattle of the wilderness, are they that lie in the pastures. On which, one of their commentators (r) observes, "these lie in the pastures, which are in the villages, all the days of cold and heat, and do not go into the cities, until the rains descend. The first rain is in the month Marchesvan, which answers to the latter part of our October, and the former part of November; and of this sort, seem to be the flocks those shepherds were keeping by night, the time not being yet come, of their being brought into the city: from whence it appears, that Christ must be born before the middle of October, since the first rain was not yet come; concerning this, the Gemara (s) is more large, "the Rabbins teach, that these are they of the wilderness, or fields, and these are they of the house; they of the field are they that go out on the passover, and feed in the pastures, and come in at the first rain; and these are they of the house, all that go out and feed without the border, and come and lie within the border (fixed for a sabbath day's journey): Rabbi says, those, and those are of the house; but these are they that are of the field, all they that go out and feed in the pastures, and do not come in to remain, neither in the days of the sun, nor in the days of the rains. To the shepherds, the first notice of Christ's birth was given; not to the princes and chief priests, and learned men at Jerusalem, but to weak, mean, and illiterate men; whom God is pleased to choose and call, and reveal his secrets to; when he hides them from the wise and prudent, to their confusion, and the glory of his grace: and this was a presage of what the kingdom of Christ would be, and by, and to whom, the Gospel would be preached, (o) Tzeror Hamrnor, fol. 73. 3. (p) In Matt. xxv. 6. (q) Misn. Betza, c. 5. sect. 7. (r) Maimon. in ib. (s) T. Bab. Betza, for. 40. 1. & Sabbat. fol. 45. 2. Vid Maimon Hilch. Yom Tob, c. 2. sect. 2.

Verse 9

And lo, the angel of the Lord,.... It may be Gabriel, who had brought the tidings of the conception of the Messiah to the virgin, and now the birth of him to the shepherds: came upon them; on a sudden, unexpectedly, at once, and stood by them, as some versions read; or rather, stood over them, over their heads, just above them; so that he was easily and perfectly seen by them, and the glory of the Lord shone round about them; or a very glorious and extraordinary light shone with surprising lustre and brightness all around them; by which light, they could discern the illustrious form of the angel that was over them: and they were sore afraid; at the sight of such a personage, and at such unusual light and glory about them: they were not used to such appearances, and were awed with the majesty of God, of which these were symbols, and were conscious to themselves of their own sinfulness and frailty.

Verse 10

And the angel said unto them; fear not,.... For he was not a messenger of bad, but of good tidings: for behold, I bring you good tidings; tidings, that were both wonderful and amazing, and therefore a "behold" is prefixed to them, as well as to excite to attention; and which were good news, and glad tidings, for such the birth of Christ of a virgin is: in which the good will and amazing love of Cod to man are displayed, and the promises, and prophecies relating to him fulfilled; and the work of man's salvation, his peace, pardon, righteousness, &c. about to be accomplished, and so matter great joy: not carnal, but spiritual; not feigned, but real; not temporary, but lasting; even such as cannot be taken away, nor intermeddled with; and not small, but great, even joy unspeakable, and full of glory: which shall be to all people; not to every individual of mankind; not to Herod and his courtiers, who were troubled at it; nor to the greater part of the Jewish nation, who when he came to them, received him not, but rejected him as the Messiah; particularly not to the chief priests, Scribes, and Pharisees, who when they saw him, said, this is the heir, let's kill him, and seize on the inheritance; but to all that were waiting for him, and were looking for redemption in Israel; to all sensible sinners who rejoice at his birth, and in his salvation; see Isa 9:3 to all the chosen people of God, whether Jews or Gentiles, whom God has taken to be his covenant people, and has given to his Son, as such, to redeem and save; to these the incarnation of Christ, with all the benefits resulting from it, is the cause of great joy, when they are made a willing people in the day of Christ's power.

Verse 11

For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Isa 9:6. in the city of David; that is, Bethlehem, as in Luk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy: a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy, Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.

Verse 12

And this shall be a sign unto you,.... When they should come to Bethlehem, and to the inn where Joseph and Mary were: ye shall find the babe wrapped in swaddling clothes, lying in a manger; for though there might be many other children, in the inn, yet none else in swaddling clothes, at least lying in a manger: this sign would distinguish the new born Saviour from all others; had not the angel given them this direction, they would never have thought to have looked for, and found: him in such a place: and moreover, it might have been a stumbling to them, and an objection with them against his being Christ, the Lord, had they not been told beforehand where he was; but by this means this objection was prevented, and this stumbling block was removed out of the way, and they were prepared to see him, embrace, and believe in him, in this mean condition.

Verse 13

And suddenly there was with the angel,.... That brought the tidings of Christ's birth to the shepherds: a multitude of the heavenly host: who being caused to fly swiftly, were at once with him, by his side, and about him; and which was a further confirmation of the truth of his message to them: these were angels who were called an host, or army, the militia of heaven, the ministers of God, that wait upon him, and do his pleasure; and are sent forth to minister to his people, and encamp about them, preserve, and defend them; see Gen 32:1 These are styled an heavenly host, because they dwell in heaven; and to distinguish them from hosts and armies on earth; and said to be multitude, for the angels are innumerable; there are thousands, ten thousands, and ten thousand times ten thousand of them: it may be rendered "the multitude", and may intend the whole company of angels, who were all of them together to sing the praises of God, and glorify him at the birth of the incarnate Saviour, as well as to adore him; since it is said, "when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him", Heb 1:6, and these were praising God; on account of the birth of Christ, and the redemption that was to be obtained by him, for elect men; which shows their friendly disposition to them, and how much they rejoice at their spiritual and eternal welfare; see Luk 15:10; And thus, as at the laying of the foundation of the earth, these "morning stars sang together, and all these sons of God shouted for joy", Job 38:7 they did the same when the foundation of man's salvation was laid in the incarnation of the Son of God, and saying, as follows.

Verse 14

Glory to God in the highest,.... Which with the following words, are not to be considered as a wish, that so it might be, but as an affirmation, that so it was; for the glory of God is great in the salvation, peace, and reconciliation of his people by Jesus Christ, even the glory of all his perfections; of his wisdom and prudence in forming such a scheme; of his love, grace, and, mercy, the glory of which is his main view, and is hereby answered; and of his holiness, which is hereby honoured; and of his justice, which is fully satisfied; and of his power in the accomplishment of it; and of his truth and faithfulness in fulfilling his covenant and oath, and all the promises and prophecies relating to it. Great glory from hence arises to God; who is in the highest heavens, and is given him by angels and saints that dwell there, and that in the highest strains; and by saints on earth too in, their measure, and as they are able: the ground and foundation of which is what follows: and on earth peace: by which is meant, not external peace, though, at this time there was peace on earth all the world over; nor internal peace, as distinguished from that eternal peace which the saints enjoy in heaven; nor even peace made by Christ; for this, as yet, was not done on earth, but was to be made by the blood of his cross: rather Christ himself is here intended, who is called "the man, the peace" Mic 5:5 and "our peace", Eph 2:14 and was now on earth, being just born, in order to make peace with God, and reconciliation for the sins of the people: and he is so called, because he is the author of peace between Jew and Gentile, which were at enmity with each other; by abrogating the ceremonial law, the cause of that enmity; by sending the Gospel to them, and converting some of each; and by granting the like privileges to them both; see Eph 2:14 and because he is the author of peace between God and elect sinners, who, through the fall, are at enmity against, God, and enemies in their minds by wicked works unto him; nor can they make their peace with God; they know not the way of it; nor are they disposed to it; nor can they approach to God to treat with him about terms of peace; nor can they do those things that will make their peace with God, as satisfying his justice, and fulfilling his law: Christ only is their peace maker; he only is fit for it, being God and man in one person, and so a daysman that can lay his hands on both, and has a concern in each, in things pertaining to God, and to make reconciliation for the sins of the people: he only is able to do it, and he has done it by the blood of his cross; and a very excellent peace it is he has made: it is made upon the most honourable terms, to the satisfaction of justice, and the magnifying of the law of God; and is therefore a lasting one, and attended with many blessings, such as freedom of access to God, and a right to all the privileges of his house; and the news of it are glad tidings of good things: and those angels that first brought the tidings of it, may be truly called, as some of the angels are by the Jews (t), "angels of peace". Moreover, Christ may be said to be "peace", because he is the donor of all true solid peace and real prosperity, both external, which his people have in the world, and with each other; and internal, which they have in their own breasts, through believing in him, and attending on his ordinances; and eternal, which they shall have for ever with him in the world to come. And now Christ being the peace on earth, is owing to will towards men; that is, to the free favour, good will, and pleasure of God towards chosen men in Christ Jesus: that Christ was on earth as the peacemaker, or giver, was owing to God's good will; not to angels, for good angels needed him not as such; and the angels that sinned were not spared, nor was a Saviour provided for them; but to men, and not to all men; for though all men share in the providential goodness of God, yet not in his special good will, free grace, and favour: but to elect men, to whom a child was born, and a Son given, even the Prince of Peace: it was from God's good will to these persons, whom he loved with an everlasting love in Christ, laid up goodness for them in him, blessed them with all spiritual blessings in him, and made a covenant with him for them; that he provided and appointed his son to be the Saviour and peace maker; that he sent him into this world to be the propitiation for sin; and that he spared him not, but delivered him up into the hands of men, justice, and death, in order to make peace for them. The Vulgate Latin version, and some copies, as the Alexandrian, and Beza's most ancient one, read, "peace on earth to men of good will"; and which must be understood, not of men that have a good will of themselves, for there are no such men: no man has a will to that which is good, till God works in him both to will, and to do of his, good pleasure; wherefore peace, reconciliation, and salvation, are not of him that willeth, nor of him that runneth, but of God that showeth mercy: but of such who are the objects of God's good will, and pleasure, whom he loves, because he will love, and has mercy and compassion on them, and is gracious to them, because he will be so; and therefore chooses, redeems, and regenerates them of his own will, and because it seems good in his sight. The Syriac and Persic versions read, "good hope to men"; as there is a foundation laid in Christ the peace, of a good hope of reconciliation, righteousness, pardon, life, and salvation for sinful men. The Arabic version renders it, "cheerfulness in men"; as there is a great deal of reason for it, on account of the birth of the Saviour and peace maker, the salvation that comes by him to men, and the glory brought thereby to God, (t) Zohar in Exod. fol. 8. 1. & 98. 4.

Verse 15

And it came to pass, as the angels,.... The Persic version reads in the singular number, "the angel: were gone away from them into heaven", from whence they came, and which was the place of their abode and residence; and therefore they are called the angels of heaven, where they always behold the face of God, hearken to the voice of his commandment, and go and come at his orders; and these having finished their embassy, delivered their message to the shepherds, and done all the work they came about, departed from them: and, as the Ethiopic version adds, "and ascended up into heaven"; and as soon as they were gone, immediately, the shepherds said one to another, let us now go even to Bethlehem the place where the angel said the Saviour was born, and see this thing which hath come to pass, which the Lord hath made known to us: from whence it appears, that it was not from diffidence of the matter, as questioning the truth of what the angel said, that they moved one another to go to Bethlehem; for they firmly believed the thing was come to pass, which the angel had told them of, and that what he said was from the Lord; nor did they act any criminal part, or indulge a vain curiosity, in going to Bethlehem to see what was done; for it seems to be the will of God that they should go, and for which they had a direction from the angel, and a sign given them by which they might know the new born Saviour from any other infant, Luk 2:12 and which would also be a further confirmation of their faith, and by which they would be qualified not only as ear, but as eyewitnesses of the truth of this fact, to report it with greater certainty.

Verse 16

And they came with haste,.... In the night, leaving their flocks, to see their incarnate Lord, as Zacchaeus hastened down from the tree to receive the Saviour. The wonderfulness of the vision, the importance of the thing related, the eagerness of their spirits to see the thing that was told them, put them on making quick dispatch, and hastening to the city with all speed: and found Mary and Joseph; as they had been directed by the angel, in the city of Bethlehem, in an inn there, and in a stable in the inn: and the babe lying in a manger: where Mary had put it as soon as born, and had wrapped it in swaddling clothes; because there was no room in the inn, and as the angel had told them they should find it,

Verse 17

And when they had seen it,.... Or "him", as the Arabic version reads, the child Jesus, or "them", Joseph, Mary, and the child; or this whole affair, as had been related to them: they made known abroad; not only in the inn, and among all the people there but throughout the city of Bethlehem, the saying which was told them concerning this child: both what the angel had told them concerning his birth, and what he was, and where he lay; and what Mary had told them concerning the notice she had from an angel of the conception of him, and the manner of it, and of what he should be; and likewise what Joseph had told them, how an angel had appeared to him, and had acquainted him, after the conception of him, that it was of the Holy Ghost; and was bid to call his name Jesus: as Mary also was, because he was to be the Saviour of his people from their sins: for, no doubt, but they had a conversation with Joseph and Mary about him; and as they could not fail of relating to them, what they had seen and heard that night in the fields, it is reasonable to suppose, that Joseph and Mary would give them some account of the above things; which all make up the saying, or report, they spread abroad: the Persic version reads, "what they had heard of the angel"; but there is no reason to confine it to that.

Verse 18

And all they that heard it,.... What the shepherds related of what they had heard from the angel, and from Joseph and Mary, and what they had seen themselves, wondered at those things that were told them by the shepherds: for though they expected the Messiah, and that he would be born at Bethlehem, yet they did not imagine that he would be born of such mean parents, and appear in such mean circumstances, and in so contemptible a place; and that shepherds, and not the princes of Israel, should have the first notice of it; and yet the account which these shepherd, who were plain hearted men, and could never be thought to invent such a story, and spread it, and impose on men, without any interest in it, was very surprising; so that they knew not what to say to it, neither to deny, nor believe it; accordingly, the Persic version renders the whole thus, "and whoever heard, wondering, stuck at it"; hesitated about it, and yet astonished at the particulars of it; just as Christ's hearers were in Luk 4:22 who wondered at his ministry, and the manner of it, and yet objected the meanness of his parentage and education.

Verse 19

But Mary kept all these things,.... Which the shepherds had related to her: and pondered them in her heart; or compared them in her mind, with what had been said to herself by the angel, and also by her husband, as well as what was said by Elisabeth at the time she made her a visit; but she said nothing of them to others, lest she should be thought an enthusiast, or a vain boaster; and therefore left things, till time should make a discovery of them in a proper way, and in the best season.

Verse 20

And the shepherds returned,.... From Bethlehem, to the fields, and to their flock there, glorifying and praising God for all the things that they had heard; from Joseph and Mary: and seen; as the babe lying in the manger: as it was told unto them; by the angel: they glorified God on account of the birth of the Messiah; and praised him, wondering at his grace, and the high honour put upon them, that they should be acquainted with it; and that there was such an exact agreement between the things they had seen, and the angel's account of them.

Verse 21

And when eight days were accomplished for the circumcising of the child,.... According to the original institution of circumcision, Gen 17:12 and which was strictly observed by religious persons, as by the parents of our Lord here, and by those of John the Baptist, Luk 1:59 Hence the Apostle Paul reckons this among his privileges, that he could have boasted of as well as other Jews; see Gill on Phi 3:5. But it may be asked, why was Christ circumcised, since he had no impurity of nature, which circumcision supposed; nor needed any circumcision of the heart, which that was a symbol of? To which it may be replied, though he needed it not himself, it was the duty of his parents to do it, since all the male seed of Abraham were obliged it, and that law, or ordinance, was now in force; and besides, it was necessary that he might appear in the likeness of sinful flesh, who was to bear, and atone for the sins of his people; as also, that it might be manifest that he assumed true and real flesh, and was a partaker of the same flesh and blood with us; and that he was a son of Abraham, and of his seed, as it promised he should; and that he was made under the law, and came to fulfil it, and was obliged to it, as every one that is circumcised is; as well as to show a regard to all divine, positive institutions that are in being, and to set an example, that we should tread in his steps; and likewise to cut off all excuse from the Jews, that they might not have this to say, that he was an uncircumcised person, and so not a son of Abraham, nor the Messiah, His name was called Jesus, which was so named of the angel before he was conceived in the womb, Luk 1:31 It appears from hence, and from the instance of John the Baptist, that at circumcision it was usual to give names to children; See Gill on Luk 1:57. The Jews observe (u) that "six persons were called by their names before they were born: and these are Isaac, Ishmael, Moses, Solomon, Josiah, and the King Messiah: the latter they prove from Psa 72:17 which they render, "before the sun his name was Yinnon", or the son: that is, the Son of God, (u) Pirke Eliezer, c. 32.

Verse 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, , 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. (w) Maimon. Hilch Mechosre Cappara, c. 1. sect. 5. (x) Misn. Sota, c. 1. sect. 5.

Verse 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. (y) Maimon. Hilch. Biccurim c. 11. sect. 10.

Verse 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.

Verse 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) a man of Jerusalem, an inhabitant of that place: whose name was Simeon; not Simeon, "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, "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, Zac 3:8. And so they often call him by the name of the "consolation": , 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, "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, "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, (z) Pirke Abot. sect 4. 5. (a) Pirke Abot, sect. 2. T. Bab. Yoma, fol, 69. 1. T. Hieros. Yoma, 3. & 43. 3. (b) Ganz. Tzemach David, par. 1. fol. 25. 1. (c) Ib. par. 2. fol. 14. (d) Juchasin, fol. 66. 2. (e) T. Bab. Sanhedrin, fol. 98. 2. Echa Rabbati, fol. 50. 1. T. Hieros. Beracot, fol. 5. 1. (f) Kimchi in Zech. iii. 8. (g) T. Bab. Chagiga, fol. 16. 2. & Maccot, fol. 5. 2. (h) Tosaphot in Chagiga ib. (i) T. Bab. Sanhedrin, fol. 37. 2. & Shebout, fol. 34. 1. Vid. & Cetubot, fol. 67. 1. & Echa Rabbati, fol. 49. 2.

Verse 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, , "Jehovah's Messiah", shall be for joy and for glory. And on Isa 28:5 the paraphrase is, "at that time, , "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."

Verse 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.

Verse 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.

Verse 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.

Verse 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. . 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. Luke 2:31 luk 2:31 luk 2:31 luk 2:31Which 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.

Verse 31

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, (k) Jarchi in Psal. xliii. 3. Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. (l) Gloss. in T. Bab. Sanhedrin, fol. 98. 2.

Verse 32

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.

Verse 33

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, (m) T. Bab. Sanhedrin, fol. 33. 1.

Verse 34

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 Co1 11:19. (n) Contr. Haeres. 72.

Verse 35

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 Sa1 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 Ch1 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, (o) Maimon. Hilehot Ishot, c. 2. sect. 2.

Verse 36

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.

Verse 37

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.

Verse 38

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.

Verse 39

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.

Verse 40

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), , "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, (p) T. Hieros. Kiddushin, fol. 61. 3. (q) Eliahu Adderet, p. 39. apud Trigland. de Sect. Karaeorum, p. 28.

Verse 41

And when he was twelve years old,.... Not that he was now, , "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, , "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 , "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, (r) Aben Ezra in Gen. xvii. 14. (s) Misn. Yoma, c. 8. sect. 4. & Maimon. & Bartenora in ib. T. Bab. Yoma, fol. 82. 1. Maimon. Hilch. Shebitat Asur, c. 2. sect. 10, 11. (t) Massechet Sopherim, c. 18. sect. 5. (u) Zohar in Exod. fol. 39. 4.

Verse 42

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.

Verse 43

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 Sol 5:9. (w) Misn. Maaser Sheni, c. 3. sect. 2. (x) T. Bab. Betza, fol. 5. 1. (y) David de Pomis Lex. Heb. p. 141. (z) T. Hieros. Beracot, fol. 2. 3. T. Bab. Pesachim, fol. 93. 2. & 94. & Tosaphta in ib. fol. 11. 2. Seder Tephillot, fol. 144. 1. Ed. Basil.

Verse 44

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, Sol 3:1.

Verse 45

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, (a) Misn. Sanhedrin, c. 10. sect. 2. Maimon. Hilch. Sanhedrin, c. 1. sect. 3. (b) Jarchi in Misn. Yoma, c. 7. sect. 1. (c) Misn. Sanhedrin, c. 4. sect. 3, 4. Maimon. Hilch. Sanhedrin, c. 1. sect. 7. (d) Misn. Sanhedrin, c. 5. sect. 4.

Verse 46

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.

Verse 47

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. (e) Shemot Rabba, sect. 46. fol. 143. 1.

Verse 48

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.

Verse 49

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.

Verse 50

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, "out of his heart", (i.e. out of his memory,) and read it. (f) T. Bab. Megilla, fol. 18. 2.

Verse 51

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. Next: Luke Chapter 3

Verse 1

The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law; and it was foretold that he should be born at Bethlehem. Now here we have an account of the time, place, and manner of it. I. The time when our Lord Jesus was born. Several things may be gathered out of these verses which intimate to us that it was the proper time. 1. He was born at the time when the fourth monarchy was in its height, just when it was become, more than any of the three before it, a universal monarchy. He was born in the days of Augustus Caesar, when the Roman empire extended itself further than ever before or since, including Parthia one way, and Britain another way; so that it was then called Terraram orbis imperium - The empire of the whole earth; and here that empire is called all the world (Luk 2:1), for there was scarcely any part of the civilized world, but what was dependent on it. Now this was the time when the Messiah was to be born, according to Daniel's prophecy (Dan 2:44): In the days of these kings, the kings of the fourth monarchy, shall the God of heaven set up a kingdom which shall never be destroyed. 2. He was born when Judea was become a province of the empire, and tributary to it; as appears evidently by this, that when all the Roman empire was taxed, the Jews were taxed among the rest. Jerusalem was taken by Pompey the Roman general, about sixty years before this, who granted the government of the church to Hyrcanus, but not the government of the state; by degrees it was more and more reduced, till now at length it was quite subdued; for Judea was ruled by Cyrenius the Roman governor of Syria (Luk 2:2): the Roman writers call him Sulpitius Quirinus. Now just at this juncture, the Messiah was to be born, for so was dying Jacob's prophecy, that Shiloh should come when the sceptre was departed from Judah, and the lawgiver from between his feet, Gen 49:10. This was the first taxing that was made in Judea, the first badge of their servitude; therefore now Shiloh must come, to set up his kingdom. 3. There is another circumstance, as to the time, implied in this general enrolment of all the subjects of the empire, which is, that there was now universal peace in the empire. The temple of Janus was now shut, which it never used to be if any wars were on foot; and now it was fit for the Prince of peace to be born, in whose days swords should be beaten into plough-shares. II. The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic 5:2), the scribes so understood it (Mat 2:5, Mat 2:6), so did the common people, Joh 7:42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion was also called the city of David (Sa2 5:7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Saviour, when he humbled himself, chose for the place of his birth; not Zion, where he ruled in power and prosperity, that was to be a type of the church of Christ, that mount Zion. Now when the virgin Mary was with child, and near her time, Providence so ordered it that, by order from the emperor, all the subjects of the Roman empire were to be taxed; that is, they were to give in their names to the proper officers, and they were to be registered and enrolled, according to their families, which is the proper signification of the word here used; their being taxed was but secondary. It is supposed that they made profession of subjection to the Roman empire, either by some set form of words, or at least by payment of some small tribute, a penny suppose, in token of their allegiance, like a man's atturning tenant. Thus are they vassals upon record, and may thank themselves. According to this decree, the Jews (who were now nice in distinguishing their tribes and families) provided that in their enrolments particular care should be had to preserve the memory of them. Thus foolishly are they solicitous to save the shadow, when they had lost the substance. That which Augustus designed was either to gratify his pride in knowing the numbers of his people, and proclaiming it to the world, or he did it in policy, to strengthen his interest, and make his government appear the more formidable; but Providence had another reach in it. All the world shall be at the trouble of being enrolled, only that Joseph and Mary may. This brought them up from Nazareth in Galilee to Bethlehem in Judea, because they were of the stock and lineage of David (Luk 2:4, Luk 2:5); and perhaps, being poor and low, they thought the royalty of their extraction rather than a burden and expense to them than a matter of pride. Because it is difficult to suppose that every Jew (women as well as men) was obliged to repair to the city of which their ancestors were, and there be enrolled, now, at a time when they kept not to the bounds of their tribes, as formerly, it may be offered as a conjecture that this great exactness was used only with the family of David, concerning which, it is probable, the emperor gave particular orders, it having been the royal family, and still talked of as designed to be so, that he might know its number and strength. Divers ends of Providence were served by this. 1. Hereby the virgin Mary was brought, great with child, to Bethlehem, to be delivered there, according to the prediction; whereas she had designed to lie in at Nazareth. See how man purposes and God disposes; and how Providence orders all things for the fulfilling of the scripture, and makes use of the projects men have for serving their own purposes, quite beyond their intention, to serve his. 2. Hereby it appeared that Jesus Christ was of the seed of David; for what brings his mother to Bethlehem now, but because she was of the stock and lineage of David? This was a material thing to be proved, and required such an authentic proof as this. Justin Martyr and Tertullian, two of the earliest advocates for the Christian religion, appeal to these rolls or records of the Roman empire, for the proof of Christ's being born of the house of David. 3. Hereby it appeared that he was made under the law; for he became a subject of the Roman empire as soon as he was born, a servant of rulers, Isa 49:7. Many suppose that, being born during the time of the taxing, he was enrolled as well as his father and mother, that it might appear how he made himself of no reputation, and took upon him the form of a servant. Instead of having kings tributaries to him, when he came into the world he was himself a tributary. III. The circumstances of his birth, which were very mean, and under all possible marks of contempt. He was indeed a first-born son; but it was a poor honour to be the first-born of such a poor woman as Mary was, who had no inheritance to which he might be entitled as first-born, but what was in nativity. 1. He was under some abasements in common with other children; he was wrapped in swaddling clothes, as other children are when they are new-born, as if he could be bound, or needed to be kept straight. He that makes darkness a swaddling band for the sea was himself wrapped in swaddling bands, Job 38:9. The everlasting Father became a child of time, and men said to him whose out-goings were of old from everlasting, We know this man, whence he is, Joh 7:27. The Ancient of days became an infant of a span long. 2. He was under some abasements peculiar to himself. (1.) He was born at an inn. That son of David that was the glory of his father's house had no inheritance that he could command, no not in the city of David, no nor a friend that would accommodate his mother in distress with lodgings to be brought to bed in. Christ was born in an inn, to intimate that he came into the world but to sojourn here for awhile, as in an inn, and to teach us to do likewise. An inn receives all comers, and so does Christ. He hangs out the banner of love for his sign, and whoever comes to him, he will in no wise cast out; only, unlike other inns, he welcomes those that come without money and without price. All is on free cost. (2.) He was born in a stable; so some think the word signifies which we translate a manger, a place for cattle to stand to be fed in. Because there was no room in the inn, and for want of conveniences, nay for want of necessaries, he was laid in a manger, instead of a cradle. The word which we render swaddling clothes some derive from a word that signifies to rend, or tear, and these infer that he was so far from having a good suit of child-bed linen, that his very swaddles were ragged and torn. His being born in a stable and laid in a manger was an instance, [1.] Of the poverty of his parents. Had they been rich, room would have been made for them; but, being poor, they must shift as they could. [2.] Of the corruption and degeneracy of manners in that age; that a woman in reputation for virtue and honour should be used so barbarously. If there had been any common humanity among them, they would not have turned a woman in travail into a stable. [3.] It was an instance of the humiliation of our Lord Jesus. We were become by sin like an out-cast infant, helpless and forlorn; and such a one Christ was. Thus he would answer the type of Moses, the great prophet and lawgiver of the Old Testament, who was in his infancy cast out in an ark of bulrushes, as Christ in a manger. Christ would hereby put a contempt upon all worldly glory, and teach us to slight it. Since his own received him not, let us not think it strange if they receive us not.

Verse 8

The meanest circumstances of Christ's humiliation were all along attended with some discoveries of his glory, to balance them, and take off the offence of them; for even when he humbled himself God did in some measure exalt him and give him earnests of his future exaltation. When we saw him wrapped in swaddling clothes and laid in a manger, we were tempted to say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely this cannot be the Son of God." But see his birth attended, as it is here, with a choir of angels, and we shall say, "Surely it can be no other than the Son of God, concerning whom it was said, when he was brought into the world, Let all the angels of God worship him," Heb 1:6. We had in Matthew an account of the notice given of the arrival of this ambassador, this prince from heaven, to the wise men, who were Gentiles, by a star; here we are told of the notice given of it to the shepherds, who were Jews, by an angel: to each God chose to speak in the language they were most conversant with. I. See here how the shepherds were employed; they were abiding in the fields adjoining to Bethlehem, and keeping watch over their flocks by night, Luk 2:8. The angel was not sent to the chief priests or the elders (they were not prepared to receive these tidings), but to a company of poor shepherds, who were like Jacob, plain men dwelling in tents, not like Esau, cunning hunters. The patriarchs were shepherds. Moses and David particularly were called from keeping sheep to rule God's people; and by this instance God would show that he had still a favour for those of that innocent employment. Tidings were brought to Moses of the deliverance of Israel out of Egypt, when he was keeping sheep, and to these shepherds, who, it is probable, were devout pious men, the tidings were brought of a greater salvation. Observe, 1. They were not sleeping in their beds, when this news was brought them (though many had very acceptable intelligence from heaven in slumbering upon the bed), but abiding in the fields, and watching. Those that would hear from God must stir up themselves. They were broad awake, and therefore could not be deceived in what they saw and heard, so as those may be who are half asleep. 2. They were employed now, not in acts of devotion, but in the business of their calling; they were keeping watch over their flock, to secure them from thieves and beasts of prey, it being probably in the summer time, when they kept their cattle out all night, as we do now, and did not house them. Note, We are not out of the way of divine visits when we are sensibly employed in an honest calling, and abide with God in it. II. How they were surprised with the appearance of the angel (Luk 2:9): Behold, an angel of the Lord came upon them, of a sudden, epestē - stood over them; most probably, in the air over their heads, as coming immediately from heaven. We read it, the angel, as if it were the same that appeared once and again in the chapter before, the angel Gabriel, that was caused to fly swiftly; but that is not certain. The angel's coming upon them intimates that they little thought of such a thing, or expected it; for it is in a preventing way that gracious visits are made us from heaven, or ever we are aware. That they might be sure it was an angel from heaven, they saw and heard the glory of the Lord round about them; such as made the night as bright as day, such a glory as used to attend God's appearance, a heavenly glory, or an exceedingly great glory, such as they could not bear the dazzling lustre of. This made them sore afraid, put them into great consternation, as fearing some evil tidings. While we are conscious to ourselves of so much guilt, we have reason to fear lest every express from heaven should be a messenger of wrath. III. What the message was which the angel had to deliver to the shepherds, Luk 2:10-12. 1. He gives a supersedeas to their fears: "Fear not, for we have nothing to say to you that needs be a terror to you; you need not fear your enemies, and should not fear your friends." 2. He furnishes them with abundant matter for joy: "Behold, I evangelize to you great joy; I solemnly declare it, and you have reason to bid it welcome, for it shall bring joy to all people, and not to the people of the Jews only; that unto you is born this day, at this time, a Saviour, the Saviour that has been so long expected, which is Christ the Lord, in the city of David," Luk 2:11. Jesus is the Christ, the Messiah, the Anointed; he is the Lord, Lord of all; he is a sovereign prince; nay, he is God, for the Lord, in the Old Testament, answers to Jehovah. He is a Saviour, and he will be a Saviour to those only that accept him for their Lord. "The Saviour is born, he is born this day; and, since it is matter of great joy to all people, it is not to be kept secret, you may proclaim it, may tell it to whom you please. He is born in the place where it was foretold he should be born, in the city of David; and he is born to you; to you Jews he is sent in the first place, to bless you, to you shepherds, though poor and mean in the world." This refers to Isa 9:6, Unto us a child is born, unto us a son is given. To you men, not to us angels; he took not on him the nature of angels. This is matter of joy indeed to all people, great joy. Long-looked for is come at last. Let heaven and earth rejoice before this Lord, for he cometh. 3. He gives them a sign for the confirming of their faith in this matter. "How shall we find out this child in Bethlehem, which is now full of the descendants from David?" "You will find him by this token: he is lying in a manger, where surely never any new-born infant was laid before." They expected to be told, "You shall find him, though a babe, dressed up in robes, and lying in the best house in the town, lying in state, with a numerous train of attendants in rich liveries." "No, you will find him wrapped in swaddling clothes, and laid in a manger." When Christ was here upon earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation. IV. The angels' doxology to God, and congratulations of men, upon this solemn occasion, Luk 2:13, Luk 2:14. The message was no sooner delivered by one angel (that was sufficient to go express) than suddenly there was with that angel a multitude of the heavenly hosts; sufficient, we may be sure, to make a chorus, that were heard by the shepherds, praising God; and certainly their song was not like that (Rev 14:3) which no man could learn, for it was designed that we should all learn it. 1. Let God have the honour of this work: Glory to God in the highest. God's good-will to men, manifested in sending the Messiah, redounds very much to his praise; and angels in the highest heavens, though not immediately interested in it themselves, will celebrate it to his honour, Rev 5:11, Rev 5:12. Glory to God, whose kindness and love designed this favour, and whose wisdom contrived it in such a way as that one divine attribute should not be glorified at the expense of another, but the honour of all effectually secured and advanced. Other works of God are for his glory, but the redemption of the world is for his glory in the highest. 2. Let men have the joy of it: On earth peace, good-will toward men. God's good-will in sending the Messiah introduced peace in this lower world, slew the enmity that sin had raised between God and man, and resettled a peaceable correspondence. If God be at peace with us, all peace results from it: peace of conscience, peace with angels, peace between Jew and Gentile. Peace is here put for all good, all that good which flows to us from the incarnation of Christ. All the good we have, or hope, is owing to God's good-will; and, if we have the comfort of it, he must have the glory of it. Nor must any peace, and good, be expected in a way inconsistent with the glory of God; therefore not in any way of sin, nor in any way but by a Mediator. Here was the peace proclaimed with great solemnity; whoever will, let them come and take the benefit of it. It is on earth peace, to men of good-will (so some copies read it), en anthrōpois eudokias; to men who have a good-will to God, and are willing to be reconciled; or to men whom God has a good-will to, though vessels of his mercy. See how well affected the angels are to man, and to his welfare and happiness; how well pleased they were in the incarnation of the Son of God, though he passed by their nature; and ought not we much more to be affected with it? This is a faithful saying, attested by an innumerable company of angels, and well worthy of all acceptation, That the good-will of God toward men is glory to God in the highest, and peace on the earth. V. The visit which the shepherds made to the new-born Saviour. 1. They consulted about it, Luk 2:15. While the angels were singing their hymn, they could attend to that only; but, when they were gone away from them into heaven (for angels, when they appeared, never made any long stay, but returned as soon as they had despatched their business), the shepherds said one to another, Let us go to Bethlehem. Note, When extraordinary messages from the upper world are no more to be expected, we must set ourselves to improve the advantages we have for the confirming of our faith, and the keeping up of our communion with God in this lower world. And it is no reflection upon the testimony of angels, no nor upon a divine testimony itself, to get it corroborated by observation and experience. But observe, These shepherds do not speak doubtfully, "Let us go see whether it be so or no;" but with assurance, Let us go see this thing which is come to pass; for what room was left to doubt of it, when the Lord had thus made it known to them? The word spoken by angels was stedfast and unquestionably true. 2. They immediately made the visit, Luk 2:16. They lost no time, but came with haste to the place, which, probably, the angel directed them to more particularly than is recorded ("Go to the stable of such an inn"); and there they found Mary and Joseph, and the babe lying in the manger. The poverty and meanness in which they found Christ the Lord were no shock to their faith, who themselves knew what it was to live a life of comfortable communion with God in very poor and mean circumstances. We have reason to think that the shepherds told Joseph and Mary of the vision of the angels they had seen, and the song of the angels they had heard, which was a great encouragement to them, more than if a visit had been made them by the best ladies in the town. And it is probable that Joseph and Mary told the shepherds what visions they had had concerning the child; and so, by communicating their experiences to each other, they greatly strengthened one another's faith. VI. The care which the shepherds took to spread the report of this (Luk 2:17): When they had seen it, though they saw nothing in the child that should induce them to believe that he was Christ the Lord, yet the circumstances, how mean soever they were, agreeing with the sign that the angel had given them, they were abundantly satisfied; and as the lepers argued (Kg2 12:9, This being a day of good tidings, we dare not hold our peace), so they made known abroad the whole story of what was told them, both by the angels, and by Joseph and Mary, concerning this child, that he was the Saviour, even Christ the Lord, that in him there is peace on earth, and that he was conceived by the power of the Holy Ghost, and born of a virgin. This they told every body, and agreed in their testimony concerning it. And now if, when he is in the world, the world knows him not, it is their own fault, for they have sufficient notice given them. What impression did it make upon people? Why truly, All they that heard it wondered at those things which were told them by the shepherds, Luk 2:18. The shepherds were plain, downright, honest men, and they could not suspect them guilty of any design to impose upon them; what they had said therefore was likely to be true, and, if true, they could not but wonder at it, that the Messiah should be born in a stable and not in a palace, that angels should bring news of it to poor shepherds and not to the chief priests. They wondered, but never enquired any further about the Saviour, their duty to him, or advantages by him, but let the thing drop as a nine days' wonder. O the amazing stupidity of the men of that generation! Justly were the things which belonged to their peace hid from their eyes, when they thus wilfully shut their eyes against them. VII. The use which those made of these things, who did believe them. 1. The virgin Mary made them the matter of her private meditation. She said little, but kept all these things, and pondered them in her heart, Luk 2:19. She laid the evidences together, and kept them in reserve, to be compared with the discoveries that should afterwards be made her. As she had silently left it to God to clear up her virtue, when that was suspected, so she silently leaves it to him to publish her honour, now when it was veiled; and it is satisfaction enough to find that, if no one else takes notice of the birth of her child, angels do. Note, The truths of Christ are worth keeping; and the way to keep them safe is to ponder them. Meditation is the best help to memory. 2. The shepherds made them the matter of their more public praises. If others were not affected with those things, yet they themselves were (Luk 2:20): They returned, glorifying and praising God, in concurrence with the holy angels. If others would not regard the report they made to them, God would accept the thanksgivings they offered to him. They praised God for what they had heard from the angel, and for what they had seen, the babe in the manger, and just then in the swaddling, when they came in, as it had been spoken to them. They thanked God that they had seen Christ, though in the depth of his humiliation. As afterwards the cross of Christ, so now his manger, was to some foolishness and a stumbling-block, but others saw in it, and admired, and praised, the wisdom of God and the power of God.

Verse 21

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, Zac 6:11, Zac 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?

Verse 25

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, Kg1 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, Pe1 2:7, Pe1 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.

Verse 41

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.

Verse 1

2:1-7 Having described John’s birth, Luke gives a parallel account of Jesus’ birth, with emphasis on its lowliness. Although he was the glorious Messiah, Jesus entered the world in humble circumstances.

2:1 Caesar Augustus, whose given name was Octavian, ruled the Roman Empire from 27 BC to AD 14. Prior to his time, Rome was a republic ruled by a senate. The Roman senate gave Augustus supreme authority as emperor, and the republic became an empire. Augustus secured the empire’s borders and established the Pax Romana (“Roman Peace”), a period of unprecedented stability and prosperity in the Mediterranean world. • A census registered the people for tax purposes.

Verse 2

2:2 Quirinius was governor of Syria: Quirinius held this post AD 6–9. In 6–4 BC, Quirinius also had authority over Judea, possibly through some kind of joint rule. He may have begun the census. Historical accounts mention three other censuses at that time (in Syria, Gaul, and Spain), and there was no reason not to have one in Judea, though it is not mentioned in secular records. Jesus was born around 6–4 BC, before Herod the Great died in 4 BC (see Matt 2:1-19).

Verse 3

2:3-4 Since Joseph was a descendant of King David, he returned to David’s hometown of Bethlehem (1 Sam 17:12, 58; 20:6), a tiny village in Judea five miles south of Jerusalem, where Mic 5:2 predicted that the Messiah would be born.

Verse 5

2:5 Mary, to whom he was engaged: See study note on 1:27.

Verse 7

2:7 wrapped him snugly in strips of cloth: This common practice showed motherly love and care (see Ezek 16:4). • A manger was a feeding trough for animals. • no lodging available for them: This is a more accurate translation than the traditional “no room in the inn.” The word translated lodging does not mean an inn (there were no inns in tiny Bethlehem), but either a guest room in a private house or a public shelter for travelers. Since there was no normal lodging, Joseph and Mary moved to an area reserved for animals.

Verse 8

2:8 Shepherds were sometimes portrayed in Judaism as drifters and dishonest troublemakers. This stereotype was not universal, however; in the Old Testament, shepherds are usually viewed positively (e.g., Ps 23:1). Jesus came to common people such as these poor and humble peasants. • staying in the fields: This suggests warmer months of the year, perhaps March through November, though some shepherds stayed out year-round. The actual month of Jesus’ birth is unknown. • They were guarding their flocks against thieves and wild animals.

Verse 9

2:9-10 terrified: As with Zechariah and Mary, the angelic presence was glorious and frightening. The angel told the shepherds, “Don’t be afraid” (cp. 1:11-13, 28-30). • I bring you good news: This verb (Greek euangelizō, “I evangelize”) is from the same root as the word for “Good News” (Greek euangelion, sometimes translated gospel; e.g., Gal 2:5, 7, 14). Isaiah’s prophecies describe God’s salvation as good news (see, e.g., Isa 52:7; 61:1). • to all people (literally to all the people): In Luke’s writings, “the people” (grammatical singular) always refers to the people of Israel. The shepherds were being told that Israel’s salvation had arrived. It would ultimately go to all nations.

Verse 11

2:11 The Messiah (Greek Christos, a translation of Hebrew mashiakh) means “Anointed One” and refers to the coming savior from David’s line (see study note on 1:32-33). As the Good News moved from a Jewish context to the Gentile world, Christians began to use Christos less as a title and more as a name.

Verse 12

2:12 this sign: Shepherds would appreciate the paradox and incongruity between the security of strips of cloth and the lowly circumstances of lying in a manger. Seeing a baby in such a setting was very unusual—a fitting sign that God was at work.

Verse 13

2:13 The armies of heaven reveal God’s sovereign power and authority (2 Kgs 6:17; Ps 148:2). “Lord of Heaven’s Armies” is a common Old Testament name for God (e.g., 1 Sam 1:11; 17:45; 2 Sam 7:8; Isa 5:16; Rom 9:29; Jas 5:4).

Verse 14

2:14 Glory to God in highest heaven: This short hymn is known as the Gloria in excelsis Deo from the first line of the Latin translation. The Messiah’s coming brings glory to God in the heavens and peace to humans on earth. • peace on earth to those with whom God is pleased: Peace indicates total well-being, not just the absence of hostility. The traditional translation, “on earth peace, good will toward men” (KJV), is based on the reading of some late manuscripts. The NLT text follows more reliable early manuscripts. Peace comes to the recipients of God’s grace.

Verse 19

2:19 Mary kept all these things in her heart: Perhaps Mary reflected on the significance of these events and wondered about Jesus’ destiny. It is also possible that Luke says this because Mary was his source of information on these events.

Verse 20

2:20 Glorifying and praising God are major themes throughout Luke’s Gospel (e.g., 1:64; 2:13, 28; 5:25-26; 7:16; 13:13; 17:15, 18; 18:43; 19:37; 23:47; 24:53).

Verse 21

2:21 Eight days later . . . circumcised: See study note on 1:59.

Verse 22

2:22 time for their purification offering: The law of Moses prescribed a forty-day period of ritual purification for women following childbirth (Lev 12), after which an offering was made (Luke 2:24). • to present him to the Lord: Every firstborn, whether human or animal, was to be offered to the Lord; humans were bought back with a redemption price (see Exod 13:1-2, 15; 34:19-20; Num 3:11-13; 18:15-16; Neh 10:35-36).

Verse 24

2:24 a pair of turtledoves or two young pigeons: This quote from Lev 12:8 pertains to the purification ceremony after childbirth; Joseph and Mary offered the sacrifice prescribed for the poor.

Verse 25

2:25 Simeon was righteous and devout, like Zechariah and Elizabeth (1:6). They represent the righteous remnant of Israel that awaited God’s salvation (Isa 10:20-22). Some have assumed that Simeon was a priest; the text says only that he was a devout man in Jerusalem. • eagerly waiting for the Messiah to come and rescue Israel (literally awaiting Israel’s consolation): This is an allusion to Isa 40:1, which promised comfort to Israel after returning from exile. • The Holy Spirit was upon him: See study note on Luke 1:41.

Verse 26

2:26 the Lord’s Messiah (or the Lord’s Anointed): This title, often used of David, came to refer to the Messiah, who would come from David’s line.

Verse 27

2:27 to the Temple: This was the Temple compound, not the sanctuary. See study note on 1:8-9.

Verse 29

2:29-32 This third great hymn of the birth narrative is called the Nunc dimittis (“now dismiss”), from the first words of the Latin translation. The hymn praises God for allowing Simeon to see God’s salvation.

Verse 30

2:30 I have seen your salvation: The phrase echoes Isa 52:12.

Verse 31

2:31 The grammatical plural of people means all people, Jews and Gentiles (cp. study note on 2:9-10).

Verse 32

2:32 The prophet Isaiah predicted that the coming Kingdom of God would bring salvation to all the nations (Isa 42:6-7; 49:6). • the glory of your people Israel! This quote from Isa 46:13 says that God’s salvation will bring glory to Israel. Israel’s role in the Old Testament was to bring glory to God by revealing God’s light to the nations.

Verse 34

2:34 to cause many in Israel to fall: Many Israelites rejected Jesus as the Messiah (see Isa 8:14-15). • a sign from God: See Luke 11:29-30; cp. Isa 8:18.

Verse 35

2:35 the deepest thoughts of many hearts: Israel’s true heart—whether for God or against him—would be revealed through their response to Jesus. • a sword will pierce your very soul: Mary would experience great pain at seeing her son rejected and dying on the cross.

Verse 36

2:36-38 Anna is the Greek equivalent of the Hebrew name Hannah, Samuel’s mother (1 Sam 1–2). Jewish tradition identified seven Old Testament women as prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. Anna was another prophetic witness to Jesus’ identity as the Messiah. • The tribe of Asher, one of the ten northern tribes of Israel, was named after Jacob’s eighth son (Gen 30:12-13). Most of those who returned from Babylonian exile were from the tribe of Judah; other Israelites also knew their tribal ancestry in Jesus’ day. For instance, the apostle Paul was from the tribe of Benjamin (Phil 3:5).

Verse 37

2:37 she lived as a widow to the age of eighty-four: In the ancient world, great age was associated with wisdom and honor. • She never left the Temple: This is probably hyperbole; we might say, “She was there all the time,” reflecting her total dedication to God.

Verse 40

2:40 filled with wisdom, and God’s favor was on him (cp. 1:80; 2:52): The twin statements about Jesus’ wisdom (2:40, 52) frame the story about Jesus’ extraordinary wisdom at an early age.

Verse 41

2:41-51 Jesus’ visit to Jerusalem when he was twelve is the only account from Jesus’ childhood recorded in the Gospels. Its main theme is Jesus’ early spiritual insight, including his growing awareness both of his unique father-son relationship with God and of his unique mission.

2:41 Every year . . . the Passover festival: Passover, celebrating Israel’s deliverance from slavery in Egypt, was one of three great annual festivals that Jewish men were expected to attend (Exod 23:14-17; Deut 16:16). Jesus’ family was devout and observant.

Verse 42

2:42 Jesus was twelve years old: A Jewish boy entered into his covenant responsibilities at age thirteen (the bar mitzvah ceremony developed later to express this custom). With this visit, Jesus’ parents were preparing him to fulfill his role in the covenant community.

Verse 44

2:44 they assumed he was among the other travelers: Joseph and Mary were probably traveling with a large caravan of relatives and friends from Galilee. Jesus probably spent a lot of time with his friends and relatives, so his parents were not worried at first.

Verse 46

2:46 The three days probably included one day traveling from Jerusalem, one day traveling back, and one day searching. • in the Temple: He was in the Temple compound, not the sanctuary. • listening to them and asking questions: Jesus was in the role of a student. In rabbinic instruction, a teacher responded to a student’s question with a series of counter-questions. Jesus’ insightful questions and answers amazed the teachers.

Verse 47

2:47 amazed at his understanding and his answers: Jesus fulfilled Isa 11:2.

Verse 49

2:49 Didn’t you know that I must be in my Father’s house? Jesus was aware that his greatest loyalty belonged to his Father in heaven.

Verse 51

2:51 Although Jesus recognized his relationship to his heavenly Father, he was obedient to his earthly parents.