LUKE
CHAPTER II.
Verse 1. In those days. About the time of the birth of John and of
Christ.
A decree. A law commanding a thing to be done.
Caesar Augustus. This was the Roman emperor. His first name
was Octavianus. He was the nephew of Julius Caesar, and obtained the
empire after his death. He took the name Augustus -- i.e. august,
or honourable-- as a compliment to his own greatness; and from him the
month August, which was before called Sextilis, received its name.
That all the world. There has been much difficulty respecting
this passage, from the fact that no such taxing of all the world is
mentioned by ancient writers. It should have been rendered
the whole land--that is, the whole land of Palestine. The
whole land is mentioned to show that it was not Judea
only, but that it included also Galilee, the place where Joseph and
Mary dwelt. That the passage refers only to the land of Palestine, and
not to the whole world, or to all the Roman empire, is clear from the
following considerations:
1st. The fact that no such taxing is mentioned as pertaining to any
other country.
2nd. The account of Luke demands only that it should be understood of
Palestine, or the country where the Saviour was born.
3rd. The words world and whole world are not unfrequently used in
this limited sense as confined to a single country. See Matthew 4:8,
where Satan is said to have shown to Christ all the kingdoms
of the world, that is, of the land of Judea. See also
Joshua 2:3; Luke 4:25 (Lu 4:25 Greek) Luke 21:26;; Acts 11:28.
Should be taxed. Our word tax means to levy and raise money
for the use of the government. This is not the meaning of the original
word here. It means rather to enroll, or take a list of the
citizens, with their employments, the amount of their property, &c.,
equivalent to what was meant by census. Judea was at that time
tributary to Rome. It paid taxes to the Roman emperor; and, though
Herod was king, yet he held his appointment under the
Roman emperor, and was subject in most matters to him. Farther, as this
enrolment was merely to ascertain the numbers and property of the
Jews, it is probable that they were very willing to be enrolled in this
manner; and hence we hear that they went willingly, without tumult--
contrary to the common way when they were to be taxed.
Verse 2. And this taxing was first made, &c. This verse has given as
much perplexity, perhaps, as any one in the New Testament. The
difficulty consists in the fact that Cyrenius, or Quirinius,
was not governor of Syria until twelve or fifteen years after the birth
of Jesus. Jesus was born during the reign of Herod. At that time
Varus was president of Syria. Herod was succeeded by Archelaus,
who reigned eight or nine years; and after he was removed, Judea
was annexed to the province of Syria, and Cyrenius was sent as the
governor (Josephus, Ant., b. xvii. 5). The difficulty has been to
reconcile this account with that in Luke. Various attempts
have been made to do this. The one that seems most satisfactory is that
proposed by Dr. Lardher. According to his view, the passage here means,
"This was the first census of Cyrenius, governor of Syria." It is
called the first to distinguish it from one afterward taken by Cyrenius,
Acts 5:37. It is said to be the census taken by Cyrenius,
governor of Syria; not that he was then governor, but that it was taken
by him who was afterward familiarly known as governor.
Cyrenius, governor of Syria, was the name by which the man was
known when Luke wrote his gospel, and it was not improper to say that the
taxing was made by Cyrenius, the governor of Syria, though he might
not have been actually governor for many years afterward. Thus Herodian
says that "to Marcus the emperor were born several daughters and two
sons," though several of those children were born to him before
he was emperor. Thus it is not improper to say that General
Washington saved Braddock's army, or was engaged in the old French war,
though he was not actually made general till many years afterward.
According to this Augustus sent Cyrenius, an active, enterprising man,
to take the census. At that time he was a Roman senator. Afterward he
was made governor of the same country, and received the title which Luke
gives him.
Syria. The region of country north of Palestine, and lying
between the Mediterranean and the Euphrates. Syria, called
in the Hebrew Aram, from a son of Shem (Genesis 10:22), in its
largest acceptation extended from the Mediterranean and the river Cydnus
to the Euphrates, and from Mount Taurus on the north to Arabia and the
border of Egypt on the south. It was divided into Syria Palestine,
including Canaan and Phoenicia; Coele-Syria, the tract of country
lying between two ridges of Mount Lebanon and Upper Syria.
The last was known as Syria in the restricted sense, or as
the term was commonly used.
The leading features in the physical aspect of Syria consist of
the great mountainous chains of Lebanon, or Libanus and Anti-Libanus,
extending from north to south, and the great desert lying on the
south-east and east. The valleys are of great fertility, and
yield abundance of grain, vines, mulberries, tobacco, olives, excellent
fruits, as oranges, figs, pistachios, &c. The climate in the inhabited
parts is exceedingly fine. Syria is inhabited by various descriptions of
people, but Turks and Greeks form the basis of the population in the
cities. The only tribes that can be considered as peculiar to
Syria are the tenants of the heights of Lebanon. The most remarkable of
these are the Druses and Maronites. The general language is Arabic; the
soldiers and officers of government speak Turkish. Of the old Syriac
language no traces now exist.
Verse 3. No entries in BARNES for this verse.
Verse 4. The city of David. Bethlehem, called the city of David
because it was the place of his birth. See Barnes "Matthew 2:2".
Because he Was of the house. Of the family.
And lineage. The lineage denotes that he was descended from
David as his father or ancestor. In taking a Jewish census,
families were kept distinct; hence all went to the place
where their family had resided. Joseph was of the family
of David, and hence he went up to the city of David. It is not
improbable that he might also have had a small paternal estate in
Bethlehem that rendered his presence there more desirable.
Verse 5. No entries in BARNES for this verse.
Verse 6. No entries in BARNES for this verse.
Verse 7. Her first-born son. Whether Mary had any other children or
not has been a matter of controversy. The obvious meaning of the Bible
is that she had; and if this be the case, the word first-born is
here to be taken in its common signification.
Swaddling clothes. When a child among the Hebrews was
born, it was washed in water, rubbed in salt, and then wrapped in
swaddling clothes; that is, not garments regularly made, as with us,
but bands or blankets that confined the limbs closely, Ezekiel 16:4.
There was nothing peculiar in the manner in which the infant Jesus
was treated.
Laid him in a manger. The word rendered "inn" in this verse
means simply a place of halting, a lodging-place; in modern terms, a
khan or caravanserai (Robinson's Bib. Res. in Palest., iii. 431).
The word rendered "manger" means simply a crib or place where cattle
were fed. "Inns," in our sense of the term, were anciently unknown in
the East, and now they are not common. Hospitality was generally
practised, so that a traveller had little difficulty in obtaining
shelter and food when necessary. As travelling became more frequent,
however, khans or caravanserais were erected for public use--large
structures where the traveller might freely repair and find lodging for
himself and his beast, he himself providing food and forage. Many
such khans were placed at regular intervals in Persia. To such a place
it was, though already crowded, that Joseph and Mary resorted at
Bethlehem. Instead of finding a place in the "inn," or the part of the
caravanserai where the travellers themselves found a place of repose,
they were obliged to be contented in one of the stalls or recesses
appropriated to the beasts on which they rode.
The following description of an Eastern inn or caravanserai, by
Dr. Kitto, will well illustrate this passage:
"It presents an external appearance which suggests to
a European traveller the idea of a fortress, being
an extensive square pile of strong and lofty walls,
mostly of brick upon a basement of stone, with a
grand archway entrance. This leads . . . to a large
open area, with a well in the middle, and surrounded
on three or four sides with a kind of piazza
raised upon a platform 3 or 4 feet high, in the wall
behind which are small doors leading to the cells or
oblong chambers which form the lodgings. The cell, with
the space on the platform in front of it, forms the
domain of each individual traveller, where he is
completely secluded, as the apparent piazza is not
open, but is composed of the front arches of each
compartment. There is, however, in the centre of
one or more of the sides a large arched hall quite
open in front. . . The cells are completely unfurnished,
and have generally no light but from the door, and the
traveller is generally seen in the recess in front of
his apartment except during the heat of the day ....
Many of these caravanserais have no stables, the
cattle of the travellers being accommodated in the
open area; but in the more complete establishments . . .
there are . . . spacious stables, formed of
covered avenues extending between the back wall of
the lodging apartments and the outer wall of the whole
building, the entrance being at one or more of the
corners of the inner quadrangle. The stable is on
the same level with the court, and thus below the
level of the tenements which stand on the raised
platform. Nevertheless, this platform is allowed to
project behind into the stable, so as to form a bench
.... It also often happens that not only this bench
exists in the stable, forming a more or less narrow
platform along its extent, but also recesses
corresponding to these in front of the cells
toward the open area, and formed, in fact, by the
side-walls of these cells being allowed to project
behind to the boundary of the platform. These,
though small and shallow, form convenient retreats
for servants and muleteers in bad weather.
. . . Such a recess we conceive that Joseph and Mary
occupied, with their ass or mule--if they had one, as
they perhaps had--tethered in front .... it might be
rendered quite private by a cloth being stretched
across the lower part."
It may be remarked that the fact that Joseph and Mary were in that
place, and under a necessity of taking up their lodgings there, was in
itself no proof of poverty; it was a simple matter of necessity-there
was no room at the inn. Yet it is worthy of our consideration
that Jesus was born poor. He did not inherit a princely estate. He
was not cradled, as many are, in a palace. He had no rich friends. He
had virtuous, pious parents, of more value to a child than many riches.
And in this we are shown that it is no dishonour to be poor. Happy is
that child who, whether his parents be rich or poor, has a pious
father and mother. It is no matter if he has not as much wealth, as
fine clothes, or as splendid a house as another. It is enough for him
to be as Jesus was, and God will bless him.
No room at the inn. Many people assembled to be enrolled,
and the tavern was filled before Joseph and Mary arrived.
{a} "brought forth" Matthew 1:25
Verse 8. The same country. Round about Bethlehem.
Shepherds. Men who tended flocks of sheep.
Abiding in the field. Remaining out of doors, under the open sky,
with their flocks. This was commonly done. The climate was mild, and,
to keep their flocks from straying, they spent the night with them. It
is also a fact that the Jews sent out their flocks into the
mountainous and desert regions during the summer months, and took them
up in the latter part of October or the first of November, when the
cold weather commenced. While away in these deserts and mountainous
regions, it was proper that there should be some one to attend them to
keep them from straying, and from the ravages of wolves and other wild
beasts. It is probable from this that our Saviour was born before the
25th of December, or before what we call Christmas. At that time it is
cold, and especially in the high and mountainous regions about
Bethlehem. But the exact time of his birth is unknown; there is no
way to ascertain it. By different learned men it has been fixed at
each month in the year. Nor is it of consequence to know the time;
if it were, God would have preserved the record of it. Matters of
moment are clearly revealed; those which he regards as of no
importance are concealed.
Keeping watch {2} , &c. More literally, "tending their flocks
by turns through the night watches."
{2} "watch" or "the night watches"
Verse 9. The glory of the Lord. This is the same as a great
glory--that is, a splendid appearance or light. The word glory
is often the same as light, 1 Corinthians 15:41;; Luke 9:31;; Acts 22:11. The words
Lord and God are often used to denote greatness or intensity.
Thus, trees of God mean great trees; hills of God, high or lofty
hills, &c. So the glory of the Lord here means an exceedingly great
or bright luminous appearance--perhaps not unlike what Paul saw on the
way to Damascus.
Verse 10. No entry from BARNES for this verse.
Verse 11. No entry from BARNES for this verse.
Verse. 12. This shall be a sign, &c. The evidence by which you
shall know the child is that you will find him wrapped in swaddling
clothes and lying in a manger.
No entry from BARNES for this verse.
{c} "with the angel a multitude" Psalms 103:21; 1 Peter 1:12
Verse 14. Glory to God. Praise be to God, or honour be to God. That
is, the praise of redeeming man is due to God. The plan of redemption
will bring glory to God, and is designed to express his glory. This it
does by evincing his love to men, his mercy, his condescension, and his
regard to the honour of his law and the stability of his own government.
It is the highest expression of his love and mercy. Nowhere, so far as
we can see, could his glory be more strikingly exhibited than in
giving his only-begotten Son to die for men.
In the highest. This is capable of several meanings:
1st. In the highest strains, or in the highest possible manner.
2nd. Among the highest--that is, among the angels of God; indicating
that they felt a deep interest in this work, and were called on to
praise God for the redemption of man.
3rd. In the highest heavens --indicating that the praise of
redemption should not be confined to the earth, but should spread
throughout the universe.
4th. The words "God in the highest" may be equivalent to the most
high God, and be the same as saying, "Let the most high God be
praised for his love and mercy to men." Which of these meanings is the
true one it is difficult to determine; but in this they all agree, that
high praise is to be given to God for his love in redeeming men. O that
not only angels, but men, would join universally in this song of
praise!
On earth peace {d}. That is, the gospel will bring peace. The
Saviour was predicted as the Prince of peace, Isaiah 9:6. The world
is at war with God; sinners are at enmity against their Maker and
against each other. There is no peace to the wicked. But Jesus came to
make peace; and this he did,
1st. By reconciling the world to God by his atonement.
2nd. By bringing the sinner to a state of peace with his Maker; inducing
him to lay down the weapons of rebellion and to submit his soul to God,
thus giving him the peace which passeth all understanding.
3rd. By diffusing in the heart universal good-will to men--disposing men
to lay aside their differences, to love one another, to seek each other's
welfare, and to banish envy, malice, pride, lust, passion, and
covetousness --in all ages the most fruitful causes of difference among
men. And,
4th. By diffusing the principles of universal peace among nations. If
the gospel of Jesus should universally prevail, there would be an end
of war. In the days of the millennium there will be universal peace;
all the causes of war will have ceased; men will love each other and do
justly; all nations will be brought under the influence of the gospel.
O how should each one toil and pray that the great object of the gospel
should be universally accomplished, and the world be filled with peace!
Good will toward men. The gift of the Saviour is an expression of
good-will or love to men, and therefore God is to be praised. The work
of redemption is uniformly represented as the fruit of the love of God,
John 3:16; Ephesians 5:2; 1 John 4:10; Revelation 1:5. No words can express the greatness
of that love. It can only be measured by the misery, helplessness, and
danger of man; by the extent of his sufferings here and in the world of
woe if he had not been saved; by the condescension, sufferings, and
death of Jesus; and by the eternal honour and happiness to which he will
raise his people. All these are beyond our full comprehension. Yet how
little does man feel it! and how many turn away from the highest love of
God, and treat the expression of that love with contempt! Surely, if God
so loved us first, we ought also to love him, 1 John 4:19.
{d} Isaiah 57:19
Verse 15. No entry from BARNES for this verse.
Verse 16. Unto Bethlehem. The city of David, where the angel had
told them they would find the Saviour. These shepherds appear to have
been pious men. They were waiting for the coming of the Messiah. On
the first intimation that he had actually appeared they went with haste
to find him. So all men should without delay seek the Saviour.
When told of him by the servants of God, they should, like these
shepherds, forsake all, and give no rest to their eyes until they have
found him. We may always find him. We need not travel to Bethlehem. We
have only to cast our eyes to heaven; to look to him and to believe on
him, and we shall find him ever near to us, and for ever our Saviour and
friend.
Verse 17. When they had seen it. When they had satisfied themselves
of the truth of the coming of the Messiah, and had ascertained that
they could not have been mistaken in the appearance of the angels.
There was evidence enough to satisfy them that what the angels said
was true, or they would not have gone to Bethlehem. Having seen the
child themselves, they had now evidence that would satisfy others; and
accordingly they became the first preachers of the gospel, and went
and proclaimed to others that the Messiah had come. One of the first
duties of those who are newly converted to God, and a duty in which
they delight, is to proclaim to others what they have seen and felt.
It should be done in a proper way and at the proper time; but nothing
can or should prevent a Christian recently converted from telling his
feelings and views to others--to his friends, to his parents, to his
brothers, and to his old companions. And it may be remarked that often
more good may be done then than during any other period of their life.
Entreaties then make an impression; nor can a sinner well resist the
appeals made to him by one who was just now with him in the way to
ruin, but who now treads the way to heaven.
Verse 18. No entry from BARNES for this verse.
Verse 19. Mary kept all these things. All that happened, and all
that was said respecting her child. She remembered what the angel
had said to her; what had happened to Elisabeth and to the
shepherds---all the extraordinary circumstances which had attended the
birth of her son. Here is a delicate and beautiful expression of the
feelings of a mother. A mother forgets none of those things which
occur respecting her children. Everything they do or suffer --everything
that is said of them, is treasured up in her mind; and often, often, she
thinks of those things, and anxiously seeks what they may indicate
respecting the future character and welfare of her child.
Pondered. Weighed. This is the original meaning of the word
weighed. She kept them; she revolved them; she weighed them in her
mind, giving to each circumstance its just importance, and anxiously
seeking what it might indicate respecting her child.
In her heart. In her mind. She thought of these things often
and anxiously.
Verse 20. The shepherds returned. To their flocks.
Glorifying, &c. Giving honour to God, and celebrating his praises.
Verse 21. Eight {e} days, &c. This was the regular time for performing
the rite of circumcision, Genesis 17:12.
Called Jesus.
See Barnes "Matthew 1:21".
{e} Leviticus 12:3
{f} "so named of the angel" Matthew 1:21; Luke 1:31
Verse 22. Days {g} of her purification. Among the Hebrews a mother was
required to remain at home for about forty days after the birth of a
male child and about eighty for a female, and during that time she was
reckoned as impure --that is, she was not permitted to go to the
temple or to engage in religious services with the congregation,
Leviticus 12:3,4.
To Jerusalem. The place where the temple was, and where the
ordinances of religion were celebrated.
To present him to the Lord. Every first-born male child among
the Jews was regarded as holy to the Lord, Exodus 13:2. By their
being holy unto the Lord was meant that unto them belonged the
office of priests. It was theirs to be set apart to the service of
God -- to offer sacrifice, and to perform the duties of religion. It is
probable that at first the duties of religion devolved on the
father, and that, when he became infirm or died, that duty devolved
on the eldest son; and it is still manifestly proper that where the
father is infirm or has deceased, the duty of conducting family worship
should be performed by the eldest son. Afterward God chose
the tribe of Levi in the place to serve him in the sanctuary,
Numbers 8:13-18. Yet still it was proper to present the child to God,
and it was required that it should be done with an offering.
Verse 23. As it is written, &c., Exodus 13:2
{h} "Every male that openeth the womb" Exodus 13:12; 22:29; Numbers 8:17
Verse 24. And to offer a sacrifice, &c. Those who were able on such
an occasion were required to offer a lamb for a burnt-offering, and a
pigeon or a turtle-dove for a sin-offering. If not able to bring a
lamb, then they were permitted to bring two turtle-doves or two
young pigeons, Leviticus 12:6,8.
Turtle-doves. Doves distinguished for having a plaintive and
tender voice. By Mary's making this offering she showed her poverty; and
our Saviour, by coming in a state of poverty, has shown that it is not
dishonourable to be poor. No station is dishonourable where God
places us. He knows what is best for us, and he often makes a state of
poverty an occasion of the highest blessings. If with poverty he
grants us, as is often the case, peace, contentment, and religion, it is
worth far more than all the jewels of Golconda or the gold of Mexico.
If it be asked why, since the Saviour was pure from any moral defilement
in his conception and birth, it was necessary to offer such a sacrifice;
why was it necessary that he should be circumcised, since he had no sin,
it may be answered --
1st. That it was proper to fulfil all righteousness, and to show
obedience to the law, Matthew 3:15.
2nd. It was necessary for the future usefulness of Christ. Unless he had
been circumcised, he could not have been admitted to any synagogue
or to the temple. He would have had no access to the people, and could
not have been regarded as the Messiah. Both he and Mary, therefore,
yielded obedience to the laws of the land, and thus set us an example
that we should walk in their steps. Comp. See Barnes "Matthew 3:15".
Verse 25. Whose name was Simeon. Some have supposed that this
Simeon was a son of the famous Hillel, a distinguished teacher in
Jerusalem, and president of the Sanhedrim; but nothing is certainly
known of him but what is here related. He was an aged man, of
distinguished piety and reputation, and was anxiously expecting the
coming of the Messiah. Such an old age is peculiarly honourable. No
spectacle is more sublime than an old man of piety and high character
looking for the appearing of the Lord, and patiently waiting for the
time to come when he may be blessed with the sight of his Redeemer.
Just. Righteous before God and man; approved by God as a
righteous man, and discharging faithfully his duty to man.
Devout {i} . This word means a religious man, or a pious
man. The original expresses the idea of good reputation, well
received, or of high standing among the people.
Waiting for the consolation {k} of Israel. That is, waiting for
the Messiah, who is called the consolation of Israel because he would
give comfort to them by his appearing. This term was often applied to
the Messiah before he actually appeared. It was common to swear, also,
by "the consolation of Israel "--that is, by the Messiah about to come.
See Lightfoot on this place.
The Holy Ghost, &c. He was a holy man, and was divinely inspired
respecting the Messiah about to appear.
{i} Mark 15:43; Luke 2:38
{k} Isaiah 40:1
Verse 26. And it was revealed unto him. In what way this was done
we are not informed. Sometimes a revelation was made by a dream, at
others by a voice, and at others by silent suggestion. All we know of
this is that it was by the Holy Ghost.
Not see death {l}. Should not die. To see death and to
taste of death, was a common way among the Hebrews of expressing
death itself. Comp. Psalms 89:48.
The Lord's Christ. Rather the Lord's Anointed.
The word Christ means anointed, and it would have been better to
use that word here. To an aged man who had been long waiting for the
Messiah, how grateful must have been this revelation--this solemn
assurance that the Messiah was near! But this revelation is now
given to every man, that he need not taste of death till, by the eye of
faith, he may see the Christ of God. He is offered freely. He has
come. He waits to manifest himself to the world, and he is not willing
that any should die for ever. To us also it will be as great a
privilege in our dying hours to have seen Christ by faith as it was to
Simeon. It will be the only thing that can support us then--the only
thing that will enable us to depart in peace.
{l} Psalms 89:48; Hebrews 11:5
Verse 27. By the Spirit. By the direction of the Spirit.
Into the temple. Into that part of the temple where the public
worship was chiefly performed--into the court of the women.
See Barnes "Matthew 21:12".
The custom of the law. That is, to make an offering for
purification, and to present him to God.
Verse 28. Blessed God. Thanked or praised God.
Verse 29. {m} Now lettest. Now thou dost let or permit. This
word is in the indicative mood, and signifies that God
was permitting him to die in peace {n}, by having relieved his
anxieties, allayed his fears, fulfilled the promises, and having, by the
appearing of the Messiah, removed every reason why he should live any
longer, and every wish to live.
Depart. Die.
According to thy word. Thy promise made by revelation. God
never disappoints. To many it might have appeared improbable, when such
a promise was made to an old man, that it should be fulfilled. But God
fulfills all his word, keeps all his promises, and NEVER disappoints
those who trust in him.
{m} Genesis 46:30
{n} Isaiah 57:2; Revelation 14:13
Verse 30. Thy salvation. Him who is to procure salvation for his
people; or, the Saviour.
{o} "seen" Isaiah 52:10; Luke 3:6; Acts 4:12
Verse 31. Before the face of all people. Whom thou hast provided
for all people, or whom thou dost design to reveal to all people.
Verse 32. A light to lighten the Gentiles {p}. This is in accordance
with the prophecies in the Old Testament, Isaiah 49:1-26; 9:6,7
Psalms 98:3; Malachi 4:2. The Gentiles are represented as sitting in
darkness--that is, in ignorance and sin. Christ is a light
to them, as by him they will be made acquainted with the character of
the true God, his law, and the plan of redemption. As the darkness
rolls away when the sun arises, so ignorance and error flee away when
Jesus gives light to the mind. Nations shall come to his light, and
kings to the brightness of his rising, Isaiah 60:3.
And the glory, &c. The first offer of salvation was made to
the Jews, John 4:22;; Luke 24:47. Jesus was born among the Jews; to
them had been given the prophecies respecting him, and his first
ministry was among them. Hence he was their glory, their honour, their
light. But it is a subject of special gratitude to us that the Saviour
was given also for the Gentiles; for,
1. We are Gentiles, and if he had not come we should have been shut out
from the blessings of redemption.
2. It is he only that now
"Can make our dying bed
Feel soft as downy pillows are,
While on his breast we lean our head,
And breathe our life out sweetly there."
Thus our departure may be like that of Simeon. Thus we may die in
peace. Thus it will be a blessing to die. But,
3. In order to do this, our life must be like that of Simeon. We must
wait for the consolation of Israel. We must look for his coming.
We must be holy, harmless, undefiled, loving the Saviour. Then death
to us, like death to Simeon, will have no terror; we shall depart in
peace, and in heaven see the salvation of God, 2 Peter 3:11,12. But,
4. Children, as well as the hoary-headed Simeon, may look for the
coming of Christ. They too must die; and their death will be happy
only as they depend on the Lord Jesus, and are prepared to meet him.
{p} Isaiah 42:6; 49:6; 60:3; Acts 13:47,48
Verse 33. No entry from BARNES for this verse.
Verse 34. Simeon blessed them. Joseph and Mary. On them he sought
the blessing of God.
Is set. Is appointed or constituted for that, or such will be he
effect of his coming.
The fall. The word fall here denotes misery, suffering,
disappointment, or ruin. There is a plain reference to the
passage where it is said that he should be a stone of stumbling
and a rock of offence, Isaiah 8:14,15. Many expected a temporal
prince, and in this they were disappointed. They loved darkness rather
than light, and rejected him, and fell unto destruction. Many
that were proud were brought low by his preaching. They fell from
the vain and giddy height of their own self-righteousness, and were
humbled before God, and then, through him, rose again to a better
righteousness and to better hopes. The nation also rejected him and
put him to death, and, as a judgment, fell into the hands of the
Romans. Thousands were led into captivity, and thousands perished. The
nation rushed into ruin, the temple was destroyed, and the people were
scattered into all the nations. See Romans 9:32,33;; 1 Peter 2:8;
1 Corinthians 1:23,24.
And rising again. The word "again" is not expressed in the
Greek. It seems to be supposed, in our translation, that the
same persons would fall and rise again; but this is not the meaning
of the passage. It denotes that many would be ruined by his coming, and
that many others would be made happy or be saved. Many of the poor
and humble, that were willing to receive him, would obtain pardon of
sin and peace--would rise from their sins and sorrows here, and
finally ascend to eternal life.
And for a sign, &c. The word sign here denotes a conspicuous
or distinguished object, and the Lord Jesus was such an object of
contempt and rejection by all the people. He was despised, and his
religion has been the common mark or sign for all the wicked,
the profligate, and the profane, to curse, and ridicule, and oppose.
Comp. Isaiah 8:18; Acts 28:22. Never was a prophecy more exactly
fulfilled than this. Thousands have rejected the gospel and fallen
into ruin; thousands are still falling of those who are ashamed of
Jesus; thousands blaspheme him, deny him, speak all manner of evil
against him, and would crucify him again if he were in their hands;
but thousands also by him are renewed, justified, and raised up to
life and peace.
{q} "fall" Isaiah 8:14; Romans 9:32,33; 1 Corinthians 1:23,24; 2 Corinthians 2:16; 1 Peter 2:7,8
{r} "spoken against" Acts 28:22
Verse 35. Yea, a sword {s} , &c. The sufferings and death of thy Son
shall deeply afflict thy soul. And if Mary had not been thus forewarned
and sustained by strong faith, she could not have borne the trials
which came upon her Son; but God prepared her for it, and the holy
mother of the dying Saviour was sustained.
That the thoughts, &c. This is connected with the preceding verse:
"He shall be a sign, a conspicuous object to be spoken against, that
the thoughts of many hearts may be made manifest"-- that is, that they
might show how much they hated holiness. Nothing so brings out the
feelings of sinners as to tell them of Jesus Christ. Many treat him
with silent contempt; many are ready to gnash their teeth; many curse
him; all show how much by nature the heart is opposed to religion, and
thus are really, in spite of themselves, fulfilling the Scriptures and
the prophecies. So true is it that "none can say that Jesus is Lord
but by the Holy Ghost," 1 Corinthians 12:3.
{s} John 19:25
Verse 36. Of the tribe of Aser. The tribe of Aser, or Asher, dwelt in
the northern part of the land of Canaan. Why Anna was called a
prophetess is not known. It might be because she had been the wife of
a prophet, or because she was employed in celebrating the praises of
God (comp. 1 Chronicles 25:1,2,4; 10:5), or because she herself
foretold future events, being inspired.
Verse 37. And she was a widow of about four-score and four years.
That is, she was about eighty-four years of age. It does not mean that
she had been a widow for that long time.
Fastings and prayers {u} Constant religious service. Spending her
time in prayer, and in all the ordinances of religion.
Night and day. Continually--that is, at the usual times of public
worship and in private. When it is said that she departed not
from the temple, it is meant that she was constant and regular in
all the public services at the temple, or was never absent from
those services. God blesses those who wait at his temple gates.
{u} Acts 26:7; 1 Timothy 5:5
Verse 38. No entry from BARNES for this verse.
{v} "looked for redemption" Luke 2:25
{4} "in Jerusalem", or "Israel"
Verse 39. They returned into Galilee. Not immediately, but
after a time. Luke has omitted the flight into Egypt recorded by
Matthew; but he has not denied it, nor are his words to be pressed as
if he meant to affirm that they went immediately to Nazareth. A
parallel case we have in the life of Paul. When he was converted it is
said that he came to Jerusalem, as if he had gone there immediately
after his conversion (Acts 9:26); yet we learn in another place that
this was after an interval of three years, Galatians 1:17,18. In the case
before us there is no improbability in supposing that they returned to
Bethlehem, then went to Egypt, and then to Galilee.
Verse 40. Strong in spirit. In mind, intellect, understanding.
Jesus had a human soul, and that soul was subject to all the proper
laws of a human spirit. It therefore increased in knowledge,
strength, and character. Nor is it any more inconsistent with his
being God to say that his soul expanded, than to say that his body
grew.
Filled with wisdom. Eminent for wisdom when a child--that is,
exhibiting an extraordinary understanding, and wise to flee from
everything sinful and evil.
And the grace of God, &c. The word grace in the New
Testament commonly means unmerited favour shown to sinners.
Here it means no more than favour. God showed him favour, or
was pleased with him and blessed him. It is remarkable that this is
all that is recorded of the infancy of Jesus; and this, with the short
account that follows of his going to Jerusalem, is all that we know of
him for thirty years of his life. The design of the evangelists was to
give an account of his public ministry, and not his private life.
Hence they say little of him in regard to his first years. What they
do say, however, corresponds entirely with what we might expect. He
was wise, pure, pleasing God, and deeply skilled in the knowledge of
the divine law. He set a lovely example for all children; was subject
to his parents, and increased in favour with God and man.
{w} "filled with wisdom" Isaiah 11:2,3; Luke 2:52
Verse 41. No entry from BARNES for this verse.
{x} "every year at the feast of the passover" Exodus 23:15; Deuteronomy 16:1
Verse 42. Twelve years old. All males among the Hebrews were
required to appear three times a year before God, to attend
on the ordinances of religion in the temple, and it is probable that
this was the age at which they first went up to Jerusalem,
Exodus 23:14-17;; Deuteronomy 16:16.
To Jerusalem. Where the feasts of the Jews were all held. This
was a journey from Nazareth of about 70 miles.
After the custom of the feast. According to the usual manner of
the feast.
Verse 43. Had fulfilled the days. The days of the Passover. These
were eight days in all--one day for killing the paschal lamb, and seven
days for the observance of the feast of unleavened bread,
Exodus 12:15;; Leviticus 23:5,6.
Verse 44. Supposing him to have been in the company. It may seem
very remarkable that parents should not have been more
attentive to their only son, and that they should not have been assured
of his presence with them when they left Jerusalem; but the difficulty
may be explained by the following considerations:
1. In going to these great feasts, families and neighbours would join
together, and form a large collection.
2. It is not improbable that Jesus was with them when they were about
to start from Jerusalem and were making preparations. Seeing him then,
they might have been certain as to his presence.
3. A part of the company might have left before the others, and Joseph
and Mary may have supposed that he was with them, until they overtook
them at night and ascertained their mistake.
Kinsfolk. Relatives.
Acquaintances. Neighbours who had gone up with them in the same
company to Jerusalem.
Verse 45. No entry from BARNES for this verse.
Verse 46. After three days. This means, probably, on the third day
after they had left Jerusalem -- that is, the first day they went
toward Galilee, on the second they returned to Jerusalem, and on the
third they found him. Comp. Matthew 27:63; Mark 8:31.
In the temple. In the court of the temple, for Jesus, not being a
Levitical priest, could not enter into the temple itself. See
Matthew 21:12.
In the midst of the doctors. The teachers, the Rabbins,
who were the instructors of the people in matters of religion.
Asking them questions. Proposing questions to them respecting
the law and the prophets. There is no reason to suppose that this was
for the purpose of perplexing or confounding them. The questions were
doubtless proposed in a respectful manner, and the answers listened to
with proper deference to their age and rank. Jesus was a child, and
religion does not teach a child to be rude or uncivil, even though
he may really know much more than more aged persons. Religion teaches
all, and especially the young, to treat others with respect, to show
them the honour that is due, to venerate age, and to speak kindly to
all, 1 Peter 2:17;; 3:8,9; Exodus 20:12; Matthew 23:3; Romans 13:7
Verse 47. No entry from BARNES for this verse.
{y} "understanding and answers" Psalms 119:99; Matthew 7:28; Mark 1:22
Luke 4:22,32; John 7:15,46
Verse 48. Why hast thou thus dealt with us? Why hast thou given us
all this trouble and anxiety, in going so far and returning with so
much solicitude?
Thy father. Joseph was not the real father of Jesus, but he was
legally so; and as the secret of his birth was not commonly known, he
was called his father. Mary, in accordance with that usage, also
called him so.
Sorrowing. Anxious, lest in the multitude he might not be found,
or lest some accident might have happened to him.
Verse 49. How is it, &c. Why have ye sought me with so much anxiety?
Mary should have known that the Son of God was safe; that his
heavenly Father would take care of him, and that he could do
nothing amiss.
Wist ye not. Know ye not. You had reason to know. You knew
my design in coming into the world, and that design was superior
to the duty of obeying earthly parents, and they should be willing
always to give me up to the proper business for which I live.
My Father's business. Some think that this should be translated
"in my Father's house" -- that is, in the temple. Jesus reminded them
here that he came down from heaven; that he had a higher Father than
an earthly parent; and that, even in early life, it was proper that he
should be engaged in the work for which he came. He did not enter,
indeed, upon his public work for eighteen years after this; yet still
the work of God was his work, and always, even in childhood, it was
proper for him to be engaged in the great business for which he came
down from heaven.
{z} John 5:17; 9:4
Verse 50. They understood not, &c. It is remarkable that they did not
understand Jesus in this, but it shows how slow persons are to believe.
Even his parents, after all that had taken place, did not seem to
comprehend that he was to be the Saviour of men, or if they did, they
understood it in a very imperfect manner.
Verse 51. Went down with them. Down from Jerusalem, which was in a
high, mountainous region.
Was subject unto them. Performed the duty of a faithful and
obedient child, and not improbably was engaged in the trade of
Joseph--- that of a carpenter. Every Jew was required to learn some
trade, and there is every reason to think that our Saviour followed
that of his reputed father. And from this we learn--
1. That obedience to parents is a duty. Jesus has set an example in
this that all children should follow. Though he was the Son of God,
and on proper occasions was engaged in the great work of redemption,
yet he was also the son of Mary, and he loved and obeyed his
mother, and was subject to her.
2. It is no dishonour to be a mechanic, or to be brought up in an
obscure employment. Jesus has conferred honour on virtuous industry,
and no man should be ashamed of industrious parents, though poor, or
of a condition of life that is far from ease and affluence. Industry
is honourable, and virtuous poverty should not be regarded as a matter
of reproach. The only thing to be ashamed of, in regard to this
matter, is when men are idle, or when children are too proud to hear
or speak of the occupation of their parents, or to follow the same
occupation.
{a} "his mother kept all these sayings" Daniel 7:28; Luke 2:19
Verse 52. In favour with God. That is, in proportion to his advance
in wisdom. This does not imply that he ever lacked the favour of God,
but that God regarded him with favour in proportion as he showed an
understanding and spirit like his own. Happy are those children who
imitate the example of Jesus--who are obedient to parents--who increase
in wisdom--who are sober, temperate, and industrious, and who thus
increase in favour with God and men.
{b} "increased in wisdom" 1 Samuel 2:26; Luke 2:40
{5} "stature", or "age"
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