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the Week of Proper 11 / Ordinary 16
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Bible Commentaries
Luke 2

McGarvey's Commentaries on Selected BooksMcGarvey'S Commentaries

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Verses 1-7

(At Bethlehem of Judæa, B. C. 5.)
cLUKE II. 1-7.

c1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step in the process of taxation.] 2 This was the first [27] enrolment. [Publius Sulpicius Quirinius was governor of Syria, A. D. 6-11, and made a census of his province at that time, as Luke well knew ( Acts 5:37). We have no other record showing either his governorship or a census made by him at the time of the birth of Christ. But he was held in high favor by the Emperor, and was, about the time of the birth of Christ, carrying on a war just north of Syria, in Cilicia, and it is therefore easy for us to accept Luke’s statement that as imperial commissioner or as governor of Syria he made such a census.] made when Quirinius was governor [Quirinius was doubtless twice governor of Syria, his first term being about B. C. 5-1. The Greek word hegemon, which Luke uses for governor, would be used for either of the Roman titles, viz.: Proprætor, or senatorial governor; or Quæstor, or imperial commissioner. Quirinius may have commenced the enrollment as Quæstor and finished it ten years later as Proprætor. He was well-known character in that age. Harsh and avaricious as a governor, but an able and loyal soldier, earning a Roman triumph for successes in Cilicia, and being honored by a public funeral in A. D. 21] of Syria. [A Roman province including all Palestine, and a tract four or five times as large lying to the northeast of Palestine.] 3 And all went to enroll themselves [The enrollment may have had no reference to taxation. It was more probably to ascertain the military strength of the various provinces. The Romans enrolled each person at the place where he was then residing; but permitted the Jews to thus return to their ancestral or tribal cities and enroll themselves as citizens of these cities], every one to his own city. [The city where his ancestors had been settled by Joshua when he divided the land--Josh. xiii.-xviii.] 4 And Joseph also went up from Galilee, out of the city of Nazareth [see ch. i. 26], unto Judæa, to the city of David [after the lapse of ten centuries the name of David still cast its fragrance over the place of his birth-- 1 Samuel 17:12], which is called Bethlehem [Meaning "house of bread." It was the later or Jewish name for the old [28] Canaanitish village of Ephrath, the Ephrath near which Rachel died ( Genesis 35:19). It was marked by Micah as the birthplace of Messiah-- Micah 5:2, Matthew 2:5, Matthew 2:6], because he was of the house and family of David; 5 to be taxed with Mary, who was betrothed to him [see Matthew 1:25], being great with child. 6 And it came to pass, while they were there, the days were fulfilled that she should be delivered. [The early Christians made no record of the date of Christ’s birth; we find no mention of December 25 earlier than the fourth century. The Eastern church celebrated Christ’s birth by a feast called Epiphany, which means manifestation. They chose January 6 as the date for this feast, for they reasoned that if the first Adam was born on the sixth day of creation, the second Adam must have been born on the sixth day of the year. The Western church celebrated Christ’s birth on the 25th of December by a feast called Natalis, which means Nativity. But Pope Julius I. (A. D. 337-352) designated December 25 as the proper day, and the Eastern churches soon united with the Western churches in observing this day; and the custom has become universal. We do not observe this day because of the Pope’s decree, but because of the tradition on which the Pope’s decree was founded.] 7 And she brought forth her firstborn [This word in no way implies that the Virgin subsequently had other children. Jesus, the only begotten, is also called the firstborn-- Hebrews 1:6] son; and she wrapped [having none to help her, she swathed him in bands with her own hands] him in swaddling clothes [the new-born Jewish child was washed in water, rubbed with salt, and then wrapped in bands or blankets, which confined the limbs closely-- Ezekiel 16:4], and laid him in a manger [Justin Martyr, who born about the beginning of the second century and suffered martyrdom A. D. 165, first tells us the tradition that the stable in which Jesus was born was a cavern. Caves, however, were never used for stables except when opened on the sides of hills. The one at Bethlehem is a cellar fourteen feet under the level [29] surface. Justin must, therefore, be mistaken], because there was no room for them in the inn. [Eastern inns had landlords like our own. The inn was full at this time because of the number who had come to be enrolled. Inns contained rooms for persons and stalls for animals: there was no room in the former, but there was in the latter.]

[FFG 27-30]

Verses 8-20

(Near Bethlehem, B. C. 5.)
cLUKE II. 8-20.

c8 And there were shepherds in the same country [they were in the same fields from which David had been called to tend God’s Israel, or flock] abiding in the field, and keeping watch by night over their flock. [When the flock is too far from the village to lead it to the fold at night, these shepherds still so abide with it in the field, even in the dead of winter.] 9 And an angel of the Lord stood by them [He stood upon the earth at their side, and did not float above them in the heavens, as he is usually pictured. His standing upon the earth shows a fuller fellowship and sympathy with men--comp. Acts 1:10], and the glory of the Lord shone round about them [The Shechinah, or bright cloud, which symbolizes the divine presence ( Exodus 24:16, 1 Kings 8:10, Isaiah 6:1-3, Romans 9:4). It was seen by the three apostles upon the mount of transfiguration ( Matthew 17:5), by Stephen ( Acts 7:55), and by Paul-- Acts 22:6-11]: and they were sore afraid. 10 And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy [Christianity is a religion of present joys, and leads onward to joy eternal] which shall be to all the people: 11 for there is born to you [born as a gift to us-- John 3:16] this day in the city of David a Saviour. [the angel omits the name of [30] Jesus, but gives the meaning of his name], who is the Christ [Messiah is the Hebrew and Christ is the Greek for our English word "anointed." Prophets, priests, and kings were anointed. Jesus held all these three offices for all our race for all eternity] the Lord. 12 And this is the sign [The token by which to identify the child. A babe in a manger was not ordinary sight] unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. ["What fearful odds! What a strange contrast! Idolatry on the throne (in the person of Augustus Cæsar), and the founder of a new religion and a new empire lying in a manger!"] 13 And suddenly there was with the angel a multitude [The event was too important to be heralded by any one angel. All heaven was interested in the departure of its Prince, and marveled at the grace of the Father who sent him-- 1 Peter 1:12] of the heavenly host [God’s army ( 1 Kings 22:19, Psalms 103:20, Psalms 103:21). The Deity is called "God of Sabaoth"; that is, God of hosts or multitude ( Romans 9:29, James 5:4, Daniel 7:10, Revelation 5:11, Revelation 5:12); but at this time God’s army appeared to announce the coming of eternal peace] praising God, and saying, 14 Glory to God in the highest [in the highest heavens-- Job 16:19, Psalms 148:1], And on earth peace among men [The angels invoke blessing on God and peace upon man. Peace between God and man, and ultimately peace between man and man] in whom he is well pleased. [The love of God is shed abroad upon all, even the vilest of sinners ( Romans 5:8, 1 Timothy 1:15); but his peace comes upon those who have accepted his Son, and in whom he is therefore especially well pleased ( Romans 9:11). Peace is the unfailing apostolic salutation toward Christians ( Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, etc.), and is attainable in the highest degree by Christians only-- John 14:27, John 16:33, Colossians 3:15, Philippians 4:7.] 15 And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known [31] unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in the manger. 17 And when they saw it, they made known concerning the saying which was spoken to them about the child. [They were the first evangelists. Among the heralds of Christ we note one great prophet, John the Baptist, and one learned Pharisee, Paul; the rest are shepherds, fishermen, and publicans, yet their gospel has triumphed over the wisdom of men ( 1 Corinthians 1:26-29, 2 Corinthians 4:7). The shepherds were moved to publish by the same spirit which actuated the lepers at Samaria-- 2 Kings 7:9.] 18 And all that heard it wondered [the gospel story excites wonder; the more we ponder it the more wonderful it becomes] at the things which were spoken unto them by the shepherds. 19 But Mary kept all these sayings [The silence of Mary contrasts with the talkativeness of the shepherds. But is the duty of Christians both to ponder and to publish], pondering them in her heart. [Only Mary could know the fact here stated; and the statement indicates that Luke got the opening parts of his Gospel from the mother of our Lord. She had much to think about. The angelic messages to Zacharias, to herself, and to the shepherds were full of significance, and her mind would search diligently to comprehend the fullness of their meaning. In her quiet thoughtfulness the beauty of the Virgin’s character shines forth-- 1 Peter 3:4.] 20 And the shepherds returned [they did not make this glorious occasion an excuse for neglecting their humble duties], glorifying [because of the greatness of that which had been revealed] and praising God [because of the goodness of that which he revealed] for all the things that they had heard and seen, even as it was spoken unto them. [Jesus came in exactly the same manner in which his coming had been spoken of or described by the angels a few hours before; and also just as his coming had been spoken of or described by the prophets centuries and centuries before. God’s word holds good for eternity as truly as for one day. The shepherds doubtless passed to their reward during [32] the thirty years which Jesus spent in seclusion prior to his entering upon his ministry. But the rest of their commonplace life was now filled with music of praise, and their night watches lit by the glory of God, which could never entirely fade away.]

[FFG 30-33]

Verses 21-39

(The Temple at Jerusalem, B. C. 4)
cLUKE II. 21-39.

c21 And when eight days [ Genesis 17:12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" ( Hebrews 2:16, Hebrews 2:17); that is, he became a member of the covenant nation, and became a debtor to the law-- Galatians 5:3], his name was called JESUS [see Luke 1:59], which was so called by the angel before he was conceived in the womb. [ Luke 1:31.] 22 And when the days of their purification according to the law of Moses were fulfilled [Purification took place on the fortieth day after the nativity in the case of males, and eighty days in the case of females ( Leviticus 12:1-5). Until it was performed the mother was not permitted to go to the temple, take part in any public service, or even to leave her house. It seems that the members of her family were also ceremonially unclean, because they came in daily contact with her], they brought him up to Jerusalem [to the temple], to present him to the Lord [When God slew the firstborn of Egypt he spared the firstborn of Israel. For this reason all the firstborn of Israel were regarded as being peculiarly the Lord’s ( Exodus 12:29, Exodus 12:30, Exodus 13:2); and the firstborn male child of each family had to be redeemed with money ( Exodus 13:11-15, Numbers 18:15, Numbers 18:16). Originally the firstborn or eldest son was priest of the household after his father’s death; but God chose the Levites to serve in his sanctuary in the place of these [33] firstborn or household priests ( Numbers 3:11-13, Numbers 8:14-19); but this choosing did not annul the statute which required the payment of redemption money. The redemption money for a male was five shekels of the sanctuary, or about $3.75-- Leviticus 27:6] 23 (as it is written in the law of the Lord [for additional passages see Exodus 22:29, Exodus 34:19, Exodus 34:20], Every male that openeth the womb shall be called holy to the Lord), 24 and to offer a sacrifice [By redemption money and sacrifice the life of Jesus was ceremonially redeemed from God the Father, that his consecration of it to the will of the Father might be perfect. We likewise are redeemed by the blood of Christ, but are expected nevertheless to be more consecrated than ever] according to that which is said in the law of the Lord [ Leviticus 12:6-8, Leviticus 5:11], A pair of turtledoves, or two young pigeons. [The required offering was a yearling lamb for a burnt offering and a young pigeon for a sin-offering. But the law allowed a poor mother to substitute doves or pigeons for the lamb. We see here an early trace of the poverty of Him who had not where to lay his head. Knowing the greatness of the child, Joseph and Mary would never have used the lesser sacrifice if they could have afforded the regular and more costly one. Poverty is not dishonorable in God’s sight; for Mary was honored of him above all women.] 25 And behold, there was a man in Jerusalem, whose name was Simeon [the name means "Hearing." Some think that it was Rabbi Simeon, the son of the great teacher Hillel; but the context forbids such an idea]; and this man was righteous and devout [Right in outward and devout in his inward life. The first prophet to tell the world that its Messiah had come was a thoroughly good man], looking for [Waiting like Jacob ( Genesis 49:18), and Joseph of Arimathæa ( Mark 15:43), he realized the truth of God’s promise ( Isaiah 49:23). The Jews waited for a coming Prince, local, carnal, finite, temporal; we wait for a KING universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of our expected consolation is to theirs as an ocean is to a drop of [34] water] the consolation of Israel [A common name for the era of the Messiah, which was so called because the advent of the Christ would bring comfort to his people ( Isaiah 40:1). Jews swore by the consolation of Israel, and the phrase, "May I see the consolation of Israel," was common among them. A prayer for the coming of the Messiah was daily used by them]: and the Holy Spirit was upon him. [ Luke 1:68.] 26 And it had been revealed unto him by the Holy Spirit [probably in a dream], that he should not see death, before he had seen the Lord’s Christ. [A remarkable favor, a notable blessing-- Luke 10:23, Luke 10:24.] 27 And he came in the Spirit [moved by the impulses of inspiration-- Matthew 22:14, Revelation 1:10] into the temple [those who go to church perfunctorily see little; those who go in the Spirit--according to the measure in which He is given them--see and hear much]: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his arms, and blessed God, and said, 29 Now lettest thou thy servant depart [This hymn of Simeon is called the "Nunc Dimittis" from the two words with which the Latin translation of it begins. Simeon regards his death as now near, since he had seen that for which God had kept him alive. He represents as a sentinel who, seeing the rising of the day-star which is the signal that his watch is relieved, knows his weary waiting is at an end], Lord, According to thy word [God keeps his word, and never disappoints], in peace [to the living the Jews said, "Go in peace" (Leshalom), as Jethro said to Moses; to the dying they said, "Go in peace" (Beshalom)-- Genesis 15:15]; 30 For mine eyes have seen thy salvation [Only the eye which sees Christ is satisfied with seeing ( Ecclesiastes 1:18). To one who has Christ in his arms and salvation before his eyes the world looks poor indeed, and the loss of it appears gain-- Philippians 1:21], 31 Which thou hast prepared [God prepared the gospel in his counsels before Christ came into the world ( Acts 2:23), and foretold it by the [35] prophets-- Acts 3:18] before the face of all peoples [The Jewish Scriptures were then scattered among all nations, and all people were acquainted with the Hebrew expectations of a Messiah. Simeon saw in the Babe the initial step of God toward fulfilling all these prophecies]; 32 A light for revelation to the Gentiles. [A reference to Isaiah 49:6. Christ’s light has revealed the Father to the Gentiles. That Simeon should prophesy this is an evidence of the large spiritual knowledge given him, since even the apostles were slow to grasp the fullness of Christ’s world-wide mission--see Psalms 98:2, Psalms 98:3, Isaiah 52:10, Isaiah 42:6] to the Gentiles, And the glory [ Isaiah 45:25. Israel is doubly glorified in Jesus, in that God chose this people to receive the Word, or divine Son, in that Jesus, as a Jew, presented to the world the picture of the perfect manhood. In his divinity and his humanity Jesus glorified Israel] of thy people Israel. [The Gentiles and Israel are here contrasted. The Gentiles refused the knowledge of God ( Romans 1:28), and Israel abused it-- Romans 3:1-9.] 33 And his father and his mother were marvelling at the things which were spoken concerning him [Not because they heard anything which was really new, but because the words caused them to see the truth in a new way. They were also doubtless surprised to find that an utter stranger should speak thus about the child. Such manifestations of inspiration were no more common then than now]; 34 and Simeon blessed them [While blessing the parents, he refrained from blessing the child, lest it might appear that he did it as a superior. He could bless God in the heavens (see Luke 2:28) without fear of being misunderstood; but to bless this little Babe might seem to be presumptuous], and said unto Mary his mother [thus distinguishing between Mary the real parent, and Joseph the supposed one], Behold, this child is set [either as a stone of stumbling ( Isaiah 8:14, Romans 9:32, Romans 9:33, 1 Corinthians 1:23), or a precious cornerstone ( 1 Peter 2:7, 1 Peter 2:8, Acts 4:11, 1 Corinthians 3:11). Jesus is the cornerstone of true religion. Those who reject him fall over him and are broken; those who accept him, build upon him, and are lifted up and edified] [36] for the falling and the rising of many in Israel [Jesus has always wrought changes which were like fallings and risings. In his own early lifetime Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes, etc., sank down before his example and teaching; while fishermen, publicans and outcasts were elevated and encouraged by his sympathy. In the ecclesiastical field Jesus has brought down the powers of superstition and priestcraft, and exalted the common worshiper, giving him liberty of conscience. In the political field Jesus has brought down the pride of kings and lifted up the common people, and given them sovereign powers. In the spiritual realm this work of Jesus is most clearly displayed. Not only did he bring down the pride of Judah and lift up the despised Gentiles ( Romans 9:25); but he has worked a leveling and a lifting work in the life of each of his followers. Those proud of their manhood, he has made as children, that they might become truly men ( Matthew 18:3); those wise in their own conceit, he approaches with the foolishness of preaching, that they might be instructed in true learning ( 1 Corinthians 1:26-31); those strong in self-confidence, he makes weak, that he may fill them with the divine power ( 2 Corinthians 12:10, Philippians 4:13). Like Paul, we fall and rise in Christ-- Acts 9:4-6]; and for a sign [Something which challenges attention, and is full of significant meaning. Signs were intended to allay controversy, and to exclude contradiction, but Jesus provoked both. When he was thus first in the temple, opposition was prophesied; when he was last there it was fully realized-- Matthew 23:38] which is spoken against [during his earthly lifetime Jesus was called "deceiver," "Samaritan," "demoniac," etc., and subsequently his followers were abused ( Acts 28:22); later the Jews wrote of him as "the deceiver," "that man," and "the hung." Early Christians were charged by the pagans with committing cannibalism, incest, and every conceivable atrocity, and in this day "Christian" is--after Jew--the most stringing term of reproach known to the Eastern tongue]; 35 yea and a sword shall pierce through thine own soul [Simeon had read and [37] understood the prophecies which told of the suffering Messiah ( Acts 28:22). Hence, to prepare the soul of Mary he touches this minor chord. By as much as the prophecies and annunciations concerning Jesus, led Mary to expect honor, and glory for her son; by so much did the rejection, persecution and cruel death of Jesus overwhelm her with piercing anguish and disappointment. It is also probable that at the time of the crucifixion Mary shared with the apostles the doubts as to the mission of Jesus, and these doubts must have been unspeakably bitter to her]; that thoughts out of many hearts may be revealed. [The word here translated "thoughts" is generally used to signify bad or evil thoughts. Jesus often revealed such ( John 9:16); but the context shows that Simeon had in mind the evil thoughts which were revealed by the sufferings inflicted on Christ. The human heart is desperately wicked ( Jeremiah 17:9); but its wickedness was never more manifest than when it chose a murderer and crucified its Creator ( Acts 3:14, Acts 3:15). Men are still revealed by their attitude toward Christ, the sincere being drawn to him, and the hypocrites being repelled from him. But at the judgment he shall shine forth as the perfect revealer of all thoughts and actions-- Matthew 10:26.] 36 And there was one Anna [the same name as Hannah ( 1 Samuel 1:20), meaning "He was gracious"], a prophetess [like Miriam, Deborah, Huldah-- 2 Chronicles 34:22], the daughter of Phanuel [the same as Peniel, meaning "Face of God"-- Genesis 32:30], of the tribe of Asher [Asher was the second son of Jacob and Zilpah ( Genesis 30:12, Genesis 30:13). The name means "happy." Though the ten tribes were lost and scattered, many individuals belonging to them remained in Judah-- Acts 26:7, James 1:1] (she was of a great age, having lived with a husband seven years from her virginity, 37 and she had been a widow even unto fourscore and four years) [She had been married seven years, and was now eight-four years old. Her long widowhood is mentioned, because young widows who did not remarry were held in especial honor. Anna was about twenty-four years [38] old when Jerusalem was conquered by Pompey, and came under the power of Rome], who departed not from the temple [This may simply mean that she was unusually assiduous in her attendance at all the temple services ( Acts 2:46); or it may be taken literally, in which case we may suppose that her prophetic talents had secured for her the right of living in one of the temple chambers. Those who patiently frequent God’s house will sooner or later obtain a blessing], worshipping with fastings. [Moses appointed one yearly fast, viz.: that on the day of Atonement; but the Pharisees introduced the custom of fasting twice a week to commemorate the days when Moses was supposed to have ascended and descended Mt. Sinai; viz.: on Monday and Thursday. They had also otherwise multiplied the fasts-- Luke 5:33] and supplications night and day. [In Hebrew idiom night is mentioned before day, following the example of Moses ( Genesis 1:5). The Hebrew theory that "God made the world in six days and seven nights," may have given birth to this idiom. For instances of this idiom, see Acts 26:7, 1 Timothy 5:5. There were probably night services of sacred music held in the temple, at which priests sung anthems-- Psalms 134:1, Psalms 134:2, Psalms 119:62.] 38 And coming up at that very hours she gave thanks unto God, and spake of him [Jesus] to all them that were looking for the redemption of Jerusalem. 39 And when they [the parents of Jesus] had accomplished all things that were according to the law of the Lord, they returned. [Luke here adds the words "into Galilee, to their own city, Nazareth." We have omitted these words from the text here, and carried them forward to Acts 9:19-26, Galatians 1:17, Galatians 1:18.] [39]

[FFG 33-39]

Verse 39

(Egypt and Nazareth, B. C. 4.)
aMATT. II. 19-23; cLUKE II. 39.

a19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" ( Hebrews 2:17), and being a child, "he spake as a child" ( 1 Corinthians 13:11), and not as an oracle] appeareth in a dream to Joseph in Egypt [Joseph had obeyed the command given at Matthew 2:13, and God kept the promise contained therein. God ever keeps covenant with the obedient], saying, 20 Arise [Happy Joseph! his path was ordered of God. Let us also seek such ordering. "in all thy ways acknowledge him, And he will direct thy paths-- Proverbs 3:6] and take the young child and his mother, and go into the land of Israel [The phrase "land of Israel" originally meant all Palestine, but during the period of the kingdom of the ten tribes it was restricted to their portion of the country. After the captivities and the return of Judah from Babylon the phrase resumed its original meaning, and hence it is here used to include all Palestine. As Jesus was "not sent but to the lost sheep of the house of Israel" ( Matthew 15:24), it was fitting that he return thither from Egypt]; for they ["They" is doubtless the plural of majesty; though it may include others unknown to us, who were employed by him or advised him] are dead [How prophetic the words! Christ’s enemies die, but he lives on. How innumerable this host of opposers! Persecutors, oppressors, infidels, critics, literatures, [53] organizations, principalities, and powers, a vast and motley array of forces, have sought the life of Jesus, have made a great noise in the world, and died away in silence. Pharoahs, Neros, Diocletians, many a Charles, Torquemada and Bloody Mary have come up and gone down, but the king of Israel lives on] that sought the young child’s life. 21 And he arose and took the young child and his mother, and came [The length of his sojourn in Egypt is uncertain. It is variously estimated at from two weeks to more than seven months] into the land of Israel. 22 But when he heard [Joseph heard this on entering Palestine. As he knew of Herod’s death by revelation, and hence before any one else in Egypt, there was no one there to tell him who succeeded Herod] that Archelaus [By his last will and testament Herod divided his kingdom among three of his sons, and Augustus Cæsar consented to the provision of this will. Archelaus, under the title of Ethnarch, received Judæa, Idumæa, and Samaria; Antipas, under the title of Tetrarch, received Galilee and Peræa; and Philip, under the title of Tetrarch, received Trachonitis (with Ituræa), Batanæa, and Auranitis. Each of these sons bore the name of Herod, like their father. Augustus withheld from Archelaus the title of king, promising it to him "if he governed that part virtuously." But in the very beginning of his reign he massacred three thousand Jews at once, in the temple, at the time of the Passover, because they called for justice upon the agents who performed the barbarities of his father’s reign. Not long after this a solemn embassy of the Jews went to Rome, and petitioned Augustus to remove Archelaus, and make his kingdom a Roman province. After a reign of nine years, Archelaus was banished to Vienne, in Gaul, where he died in A. D. 6. After him Judæa had no more native kings, and the scepter was clean departed from Judah. The land became a Roman province, and its governors were successively Quirinius, Coponius, Ambivius, Annius Rufus, Valerius Gratus, and Pontius Pilate] was reigning over Judæa in the room of his father Herod [These words sound like an echo of those employed by the [54] embassy just referred to, for it said to Augustus concerning this man, "He seemed to be so afraid lest he should not be deemed Herod’s own son, that he took special care to prove it"], he was afraid to go thither [As Matthew has spoken of Joseph residing at Bethlehem (and he did reside there for quite awhile after the birth of Jesus), the use of word "thither" implies that Joseph planned to return to that town. Mary had kindred somewhere in the neighborhood ( Luke 1:36, Luke 1:39, Luke 1:40), and doubtless both parents thought that David’s city was the most fitting place for the nurture of David’s heir]; and being warned of God in a dream [God permitted Joseph to follow the bent of his fear. Joseph’s obedience shows him a fit person for the momentous charge entrusted to him], {cthey returned} ahe withdrew [From the territory of Archelaus to that of Antipas, who was a man of much milder disposition. As the brothers were on no good terms, Joseph felt sure that in no case would Antipas deliver him and his to Archelaus] into the parts of Galilee [It means "circuit." It is the northern of the three divisions of the Holy Land. Its population was very dense, and was a mixture of Jews and Gentiles. Hence all Galilæans were despised by the purer Jews of Judæa], 23 and he came and dwelt in a city called Nazareth; ctheir own city [This town lies on a hillside, girt in by fifteen higher hills. It is a secluded nook. Here Jesus grew up in obscurity till he reached his thirtieth year. Here he spent about nine-tenths of his earthly life. Sweet humility! Lowliness is as rare and precious a virtue as pride is a plentiful and repugnant vice] athat it might be fulfilled which was spoken through the prophets [Matthew uses the plural, "prophets," because this prophecy is not the actual words of any prophet, but is the general sense of many of them. We have noted three kinds of prophecy; this is the fourth kind, viz.: one where the very trend or general scope of Scripture is itself a prophecy], that he should be called a Nazarene. [The Hebrew word netzer means "branch" or "sprout." It is used figuratively for that which is lowly or despised ( Isaiah 17:9, Ezekiel 15:1-6, Malachi 4:1). [55] See also John 15:6, Romans 11:21. Now, Nazareth, if derived from netzer, answered to its name, and was a despised place ( John 1:45, John 1:46), and Jesus, though in truth a Bethlehemite, bore the name Nazarene because it fitly expressed the contempt of those who despised and rejected him.]

[FFG 53-55]

Verses 40-52

(Nazareth and Jerusalem, A. D. 7 or 8.)
cLUKE II. 40-52.

c40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke 1:80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. He learned as other boys; he obeyed as other children. As he used means and waited patiently for growth, so must each individual Christian, and so must the church. Though the latter is a mystical body, and animated by the Holy Spirit, it must nevertheless make increase of itself before coming to the perfect man-- Ephesians 4:16], filled with wisdom: and the grace of God was upon him [These words describe briefly the life of Christ during the preparatory period at Nazareth. It was a quiet life, but its sinless purity made the Baptist feel his own unworthiness compared to it ( Matthew 3:14), and its sweet reasonableness inspired in Mary, the mother, that confidence which led her to sanction, without reserve, any request or command which Jesus might utter-- John 2:5.] 41 And his parents [Males were required to attend the Passover ( Exodus 13:7); but women were not. The great rabbi, Hillel (born about B. C. 110; died A. D. 10), recommended that they should do so, and the [56] practice was esteemed an act of admirable piety] went every year to Jerusalem [regular attendance upon worship is likewise enjoined upon us-- Hebrews 10:25] to Jerusalem at the feast of the passover [The Passover, one of the three great Jewish feasts, commemorated the mercy of God in causing his angel to "pass over" the houses in Israel on the night that he slew all the firstborn of Egypt. It took place at the full moon which occurred next after the vernal equinox. At it the firstfruits of the harvest were offered ( Leviticus 23:10-15). The second feast, Pentecost, occurred fifty days later, and commemorated the giving of the law. At it the firstfruits of the wheat harvest, in the form of bread ( Leviticus 23:17), were offered. The third feast, or Tabernacles, occurred near the end of September, or beginning of October, and commemorated the days when Israel dwelt in tents in the wilderness. It was observed as a thanksgiving for the blessings of the year. Every adult male Jews dwelling in Judæa was required to attend these three feasts. Josephus tells us that the members assembled at them in Jerusalem often exceeded two millions.] 42 And when he was twelve years old [The incident which Luke here reports is the only one given in the period between the return from Egypt and Jesus’ thirtieth year. It shows that Jesus did not attend the school of the rabbis in Jerusalem ( Mark 6:2, John 6:42, John 7:15). But we learn that he could write ( John 8:6), and there is little doubt but that he spoke both Hebrew and Greek], they went up [the altitude of Jerusalem is higher than that of Nazareth, and the distance between the two places is about seventy miles] after the custom of the feast [the custom was that the feast was celebrated annually in Jerusalem]; 43 and when they had fulfilled the days [eight days in all; one day for killing the passover, and seven for observing the feast of unleavened bread which followed it-- Exodus 12:15, Leviticus 23:5, Leviticus 23:6], as they were returning, the boy Jesus [Luke narrates something about every stage of Christ’s life. He speaks of him as a babe ( Luke 2:16), as a little child ( Luke 2:40), here as a boy, and afterwards as a man] tarried behind in Jerusalem [to take advantage of the opportunity to [57] hear the great teachers in the schools]; and his parents knew it not [As vast crowds attended the Passover, it was easy to lose sight of a boy amid the festal throng. Indeed, the incident is often repeated even to this day during the feast seasons at Jerusalem]; 44 but supposing him to be in the company [We see here the confidence of the parents, and the independence of the child. The sinlessness of Jesus was not due to any exceptional care on the part of his parents. Jews going to and from their festivals traveled in caravans for pleasure and safety. In the daytime the young folks mingled freely among the travelers, and sought out whatever companionship they wished. But in the evening, when the camp was formed, and the tents were pitched, the members of each family came together], they went a day’s journey [They probably returned by the way of Jericho to avoid passing through Samaria, because of the hatred existing between Jews and Samaritans. In more moderns times the first day’s journey is a short one, and it was probably so then. It was made so in order that the travelers might return to the city whence they had departed, should they discover that they had forgotten anything--should they find that they had forgotten a sack of meal, a blanket, or a child]; and they sought for him among their kinsfolk and acquaintance [those with whom he was most likely to have traveled during the day]: 45 and when they found him not, they returned to Jerusalem, seeking for him. [Parents who have temporarily suffered the loss of their children can easily imagine their feelings. Christ, though a divine gift to them, was lost. So may we also lose him, though he be God’s gift to us.] 46 And it came to pass, after three days [Each part of a day was reckoned as a day when at the beginning and ending of a series. The parents missed Jesus on the evening of the first day, returned to Jerusalem and sought for him on the second day, and probably found him on the morning of the third day. The disciples of Jesus also lost him in the grave for part of one day, and all of the next, and found him resurrected on the morning of the third day-- Luke 24:21] they found him [58] in the temple [Probably in one of the many chambers which tradition says were built against the walls of the temple and its enclosures, and opened upon the temple courts. The sacred secret which they knew concerning the child should have sent them at once to the temple to seek for him]; sitting [Jewish scholars sat upon the ground at the feet of their teachers] in the midst [the teachers sat on semi-circular benches and thus partially surrounded by their scholars] of the teachers [these teachers had schools in which they taught for the fees of their pupils, and are not to be confounded with the scribes, who were mere copyists], both hearing them, and asking them questions [He was not teaching: the God of order does not expect childhood to teach. He was among them as a modest scholar, and not as a forward child. The rabbinical method of instruction was to state cases, or problems, bearing upon the interpretation or application of the law, which cases or problems were to be solved by the pupils. For typical problems see Matthew 22:15-46]: 47 and all that heard him were astonished at his understanding and answers. 48 And when they [his parents] saw him, they were astonished [Mary and Joseph stood as much in awe of these renowned national teachers as peasants do of kings, and were therefore astonished that their youthful son presumed to speak to them]; and his mother said unto him, Son, why hast thou thus dealt with us? [Her language implies that Jesus had been fully instructed as to the time when his parents and their caravan would depart for Galilee, and that he was expected to depart with them. Obedience to his higher duties constrained him to appear disobedient to his parents] behold, thy father [As legal father of Jesus, this expression would necessarily have to be used when speaking of Joseph. But Jesus does not accept Joseph as his father, as we see by his answer] and I sought thee sorrowing. [Because they thought him lost.] 49 And he said unto them [What follows are the first recorded words of Jesus; he here speaks of the same being--the Father--to whom he commended his spirit in his last words upon the cross ( Luke 23:46). His last [59] recorded words on earth are found at Acts 1:7, Acts 1:8; his last recorded words in heaven are found in Revelation 22:10-20, but these last words are spoken through the medium of an angel], How is it that ye sought me? [Mary, knowing all that had been divinely revealed to her concerning Jesus, should have expected to find him in the temple] knew ye not that I must [In this oft-repeated phrase, "I must," Jesus sets forth that devotion ( John 4:34) to the will of the Father by which his whole life was directed] be in my Father’s [Literally "the Father of me." Jesus invariably used the article in speaking of himself, and said "the Father of me," and invariably omitted the article, and said, "Father of you," when speaking of his disciples. His relationship to the Father differed from ours, and God, not Joseph, was his father] house? [See John 2:16, John 2:17, John 8:35.] 50 And they understood not [It may seem strange that Mary, knowing all that she did concerning the birth of Jesus, etc., did not grasp the meaning of his words, but we are all slow to grasp great truths; and failure to be understood was therefore a matter of daily occurrence with Jesus. ( Luke 9:45, Luke 18:34, Mark 9:32, John 10:6.) Christ spoke plainly, but human ears were slow to comprehend his wonderful sayings. We need to be watchful lest our ears be censured for a like slowness] the saying which he spake unto them. 51 And he went down with them [Jerusalem was among the mountains, Nazareth among the hills], and came to Nazareth [A beautiful and healthful town, but so lacking in piety and learning as to form the "dry ground" out of which it was prophetically predicted that the glorious and fruitful life of Jesus would spring. Here Christ rose above all times and schools and revealed to man that "life more abundant" than all kings, lawgivers or sages ever discovered. His character, like the New Jerusalem, descended from God out of heaven, and no education obtained in Nazareth will explain it. The struggle of self-made men with their early environment is noticeable to the last, but it is not so with him. The discourses of Jesus are the outpourings of divine knowledge, and not the result of study or self-culture]; and he was subject [Our [60] example in all things, he here set before us that pattern of obedience which children should observe toward their parents. In these years Jesus learned the trade of his supposed father ( Mark 6:3). Christ was a laborer, and thereby sanctified labor, and showed that dignity and glory belong to inward and not to outward conditions] unto them [His parents, Joseph and Mary. We find no mention of Joseph after this, and the probability is that he soon died]: and his mother kept all these sayings in her heart. [She had many treasured sayings of angels, shepherds, wise men, and prophets. She now began to add to these the sayings of Christ himself.] 52 And Jesus advanced in wisdom and stature, and in favor with God and men. [He did not literally grow in favor with God. This is a phenomenal expression. The favor of God and man kept company for quite awhile; but the favor of God abode with Jesus when man’s good will was utterly withdrawn. Men admire holiness until it becomes aggressive, and then they fell an antagonism against it as great, or intense, as their previous admiration.] [61]

[FFG 56-61]

Bibliographical Information
McGarvey, J. W. "Commentary on Luke 2". "J. W. McGarvey's Original Commentary on Acts". https://www.studylight.org/commentaries/eng/oca/luke-2.html. Transylvania Printing and Publishing Co. Lexington, KY. 1872.
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