Luke 2

— was in the deserts] In the desert, apart from the world, and under the tuition of Heaven, St. John was instructed in the principles of Divine wisdom, initiated into the mystery of a holy life, and perfected in the discipline of selfdenial. Bp. Horse.

It is worthy of observation, that we have, for the proof of the very important doctrine of the miraculous conception, the express testimony of two out of the four Evangelists; of St. Matthew, whose Gospel was published in Judea within a few years of our Lord’s ascension; and of St. Luke, whose narrative was composed, as may be collected from the author’s short preface, to correct what was erroneous in some pretended histories of our Saviour’s life, which had been antecedently published. It is very remarkable, that the fact of the miraculous conception should be found in the first of the four Gospels; written at a time when many of the near relations of the Holy Family must have been living, by whom the story, had it been false, would have been easily confuted; that it should be found again in St. Luke’s Gospel, written for the peculiar use of the converted Gentiles, and for the express purpose of furnishing a summary of authentick facts, and of suppressing spurious narrations. It seems to have been ordered by some peculiar providence of God, that the two great branches of the primitive Church, the Hebrew congregations, for whom St. Matthew wrote, and the Greek congregations, for whom St. Luke wrote, should find an express record of the miraculous conception, each in their proper Gospel. Bp. Horsley.

Chap. II. ver. 1. — that all the world should be taxed.] That all persons in the Roman empire should have their names and conditions of life set down in court rolls, according to their families. The Roman empire was proudly called “the world;” and Augustus the emperor ordered the people to be registered, as is here stated, probably for the purpose of knowing what taxes he might raise. Bp. Mann, Drs. Campbell and Hammond.

Chap. III. ver. 1.—of Tiberius Cesar.] The Roman emperor, who succeeded Cesar Augustus, chap. ii. 1, in whose reign our Saviour was born.

— Herod being tetrarch — and — Philip] See notes at Matt. ii. 1; xiv. 1.

— Iturea — Trachonitis, — Abilene.] See the position of these countries laid down in the map of Judea adapted to the time of our Saviour.

Luke 2:2

2. — was first made when Cyrenius &c.] A difficulty has arisen respecting these words, from the circumstance of its appearing from other historical records, that Cyrenius was not made governor of Syria till ten or twelve years after the birth of Christ; and that at the beginning of his government an assessment was made in Judea. In order to meet this difficulty, it is to be stated that the words in the original admit of being

3. Annas and Caiaphas being the high priests.] By the law of Moses, there was only one high priest among the Jews, whose office continued for life; but, since the conquest of Judea by the Romans, it appears that they appointed the high priest at their pleasure. It has been the subject of very considerable discussion, in what sense Annas and Caiaphas are here both called high priests. Annas, (who was the father in law of Caiaphas, John xviii. 13,) it appears from Josephus, had exercised the office during eleven years, but had been deposed by the Roman governor before the time here spoken of by St. Luke; and it is expressly stated that Caiaphas was the actual high priest at the time when our Saviour was crucified. See Matt. xxvi. 57; John xi. 49; xviii. 13. It has been variously conjectured that Annas is here called high priest together with Caiaphas, either because, having been deposed from the office by a heathen governor, he was still considered as high priest by the Jews; or because he was at this time the Sagan or deputy of the high priest; or, lastly, because he was the Nasi or chief of the Sanhedrim, thence called at Acts xxiii. 5, “ruler of thy people.” Drs. Hammond and Whitby, Bp. Pearce.

The truth is, there is an indeterminateness in the use of the title of high priest in the Gospels; sometimes it

Luke 2:3

3. — every one into his own city.] By the wary policy of the Romans, to prevent insurrections, and to expedite the business, all were required to repair to their own cities. Even in Italy, the consular edict commanded the Latin citizens not to be enrolled at Rome, but all in their own cities. And this precaution was still more necessary in turbulent provinces, like Judea and Galilee. Dr. Hales.

4. And he came &c.] For further notes on St. John’s preaching and baptism, see Matt. iii.

— into all the country about Jordan.] The towns on the banks of it, as Bethabara and Enon, John i. 28; iii. 23.

Luke 2:4

4. — unto the city of David.] How admirable was the providence of God, in so ordering the course of events, that this enrolment should take place at the very time of the birth of our Saviour, and that thus the prophecy of Micah (chap. v. 2.) respecting his being born at Bethlehem, should be fulfilled. Dr. Whitby.

Thus did “the fierceness of man turn to the praise of God,” and to the fulfilment of prophecy, that Christ should be born at Bethlehem, so far from His mother’s residence. Dr. Hales.

Luke 2:5

5. Every valley &c.] It is observable that St. Luke, who wrote his Gospel for the instruction of the Gentile converts, quotes here no less than three verses out of Isaiah; whereas the other Evangelists, St. Matthew and St. Mark, (Matt. iii. 3; Mark i. 3,) quote only the first of them. But it was necessary for St. Luke’s purpose that he should thus extend the quotation, in order to assure the Gentiles, for whom he wrote, that they were destined to be partakers of the privileges of the Gospel, and to “see the salvation of God.” Dr. H. Owen.

Luke 2:6

6. And all flesh shall see &c.] These words are cited from Iasi. iii. 10, in which chapter the ancient Jews allow that the Prophet is speaking of the Messiah. Dr. Whitby.

Luke 2:7

7. — in a manger;] The word in the original seems to mean, not literally what we call a manger, but a stable, or place where cattle stand. Dr. Hammond.

The Eastern people have no mangers for their horses, such as we have in England; but in their stables they have stone troughs, in which they lay their fodder. Dr. Russell.

How can we sufficiently wonder at the humility of the Son of God! He, for whom heaven is too narrow,

Before the Account called Anno Domini the 6th Year. 6 John 7. 42. An angel relateth it to the shepherds. Before the Account called Anne Dominic the 8th Year. Or, the nightmatter. field, keeping || watch over their flock by night.

7. — to the multitude &c.] St. Matthew, at chap. iii. 7, states that what St. John here said, to ver. 10, was addressed to the Pharisees and Sadducees. It was spoken probably to them mixed with the multitude, and it was directed principally to them. Dr. Whitby.

8. — saying, What shall we do then? With fear and trembling they applied to him with this question. The discourse they had heard occasioned great searchings in their hearts. They found all the vain opinions and pre-

Anno DOMINI 26. c Matt. 3. 7.

Luke 2:9

9.—the glory of the Lord] Such a glorious splendour as was wont to represent the presence of God. Dr. Whitby. The same glorious light which attended the Divine Presence on several solemn occasions; which conducted the Israelites through the wilderness; which shone round about our Lord when he was transfigured; and which struck St. Paul to the earth at his conversion. Bp. Mann.

Luke 2:10

10.—good tidings of great joy, &c.] The good tidings thus brought by the angel were of importance most universal and unlimited, reaching through all successions of time, and all extensions of place, filling all ages and all regions of the world with matter and with obligation of joy. In these tidings we are all concerned, and it is our duty to listen to them with reverent attention, seriously to weigh the purport of them, and diligently to contemplate the reasons of that great joy which should be effectually produced in us by them, as their proper and due result. Dr. I. Barrow.

Luke 2:13

13.—a multitude of the heavenly host praising God.] If the heavenly host so glorified God for the birth of the Redeemer of the world, what cause have men to adore the infinite love and mercy thus displayed towards them! It was for them that God gave His only begotten Son: He gave Him not for the angels, who therefore have no advantage from it, except that in this glorious event, as in a mirror, they behold this infinite love of God. How much more then should we rejoice that Almighty God hath borne such love to us; that He hath so loved us, His sinful creatures on earth, that He gave for our salvation His only begotten Son! Bp. Beveridge. No less than a whole chorus of angels are worthy to sing the hymn of “Glory to God” for the incarnation of His Son. What joy is enough for us whose nature He took, and whom He came to restore to salvation. If we had the tongues of angels, we could not raise this note high enough to the praise of our glorious Redeemer. Bp. Hall.

Luke 2:14

14. Glory to God &c.] Great glory and honour be unto God in heaven, and great peace and happiness to man on earth, since, by the mercy of God, a Saviour is now sent unto them, by whom they may be instructed both to preserve peace among themselves, and to obtain reconciliation with God. Dr. S. Clarke. Glory to God for this gracious dispensation of Divine love or goodwill to mankind; in which God’s mercy and His truth or justice met together in unison by the all-sufficient atonement of Christ, “becoming flesh” to die for our sakes, and in our stead; a mystery worthy to be celebrated by the tongues of angels and men, in and throughout the universe. Dr. Hales. —on earth peace.] It is worthy of observation, that this mode of celebrating the birth of our Redeemer was most remarkably adapted to the character of the Messiah, and the nature of the commission with which He was charged. The Friend and Saviour of mankind was introduced into the world with declarations of universal peace and goodwill. And in this the angels only speak the constant language of Scripture in describing the Messiah. They speak of Him in a manner in which He loves to speak of Himself, in which the Prophets spake of Him before, and the Apostles after Him. See, among many other passages, John xvi. 33; Isa. ix. 6, 7; Rom. xiv. 17. Bp. Porteus. Our blessed Lord brought “peace on earth,” not only in a spiritual sense, by reconciling man to his offended Maker, and thus imparting to him true content and peace and satisfaction of mind, but also in a temporal sense. That benevolence of disposition, and gentleness of behaviour, which He so constantly and so warmly recommended, both by His doctrine and by His example, were entirely calculated to promote the peace and harmony of mankind, and to knit them together in one common bond of love and affection. If over peace was made visible in outward form, it was in the person of our blessed Lord. His whole life and conversation was one uniform representation of it, insomuch that it might, even in this sense, be affirmed of Him, that “of His peace there was no end.” Bp. Porteus. Christ is circumcised. Simeon’s prophecy concerning Christ. Before the Account called Anno Domini the 8th Year. Before the Account called Anno Domini the fourth Year. b Gen. 17. 12. c Matt. 1. 21. d Exod. 18. 2. Numb. 18. 18.

Luke 2:20

20. — glorifying and praising God &c.] Full of gratitude to God, and rejoicing at the exact agreement which they found between what the angel had told them, and what themselves had seen. Dean Stanhope.

Luke 2:21

21. — for the circumcising of the child.] It was necessary that Jesus should be circumcised, that He might be “made under the law,” to fulfil the promise of the Messiah, and “to redeem them that were under the law,” Gal. iv. 4, 5. Dr. Whitby.

Luke 2:22

22. — when the days of her purification] That is, on the fortieth day after her delivery. See Lev. xii. 2, 4.

— they brought him — to present him to the Lord.] The blessed Virgin had received a greater favour than ever was received by the daughters of Adam; and knowing from whence, and for whose glory she had received it, she returns the holy Jesus as a gift to God again; for she had nothing, the world had nothing, so precious as Himself, of which to make an oblation. Never was there before an act of adoration proportionable to the honour and majesty of the great God. But now there was; and it was made at the presentation of the child Jesus in the temple. Bp. Jer. Taylor.

We should ever bear in mind that He who was thus offered in the temple, afterwards offered, and still continues to present Himself, to appear in the presence of God for us. He it is, whose infinite merits, whose prevailing satisfaction, the Church in her prayers presents daily to God, and through whom alone ourselves and all our oblations are accepted in the heavenly places. Bp. Horne.

Luke 2:24

24. — a pair of turtledoves.] This was the offering appointed for the poor; those who could afford the expense were to offer a lamb, Levit. xii. 8. Our Lord was born of poor parents, and was poor on earth, that He might advance the poor to the riches of His kingdom, and in the meantime render their condition here supportable, at least, if not pleasing, when they reflected that their Saviour was once as poor as they. Bp. Horne.

Luke 2:25

25. — waiting for the consolation of Israel.] Expecting the Messiah to appear about that time, who was to be the consolation, because the redemption, of Israel. Bp. Pearce. Simeon looked forward, while he lived on earth, to the life of heaven, and desired nothing more

of the Lord, A pair of turtledoves, or two young pigeons.

Luke 2:27

27. — came by the Spirit] By the guidance and direction of the Spirit. Dr. Hammond.

— to do for him after the custom] In acknowledgment that God is the author and proprietor of life, and probably, likewise, in memory of the destruction of the firstborn in Egypt; the law required an offering to be made for the firstborn, Exod. xiii. 12, &c. In obedience to this law, Christ was presented in the temple. Bp. Mann.

Luke 2:29

29. Lord, now lettest thou &c.] Simeon truly departed in peace; for never from the creation was a more glorious event than the birth of the Son of God and the Redeemer of mankind. Well might he be content to close his eyes after having seen this salvation of God. Dr. Jorlin.

God had performed His promise, had shewn him the Messiah, and filled his heart with joy, and made his old age honourable. Simeon had now gazed upon the Sun, and thenceforth became blind to the beauties of this lower world. Earth had no further charms for him; he desired to depart. Thus will it be with the just and devout Christian, whose heart is set upon the Lord’s Christ, and the consolation of Israel; who is led by the Spirit into the temple, there to find, to behold, to embrace Him, by faith, in His holy ordinances. Bp. Horne.

This song of Simeon, called the Nunc Dimittis, from the words with which it begins in the Latin service, is appointed by our Church to be recited after the second lesson at evening service. The occasion of Simeon’s uttering it was his meeting Christ in the temple, when He came to be there presented; at which time God fulfilled His promise to him, that he should not die till he had seen the Lord’s Christ; and it is most proper to be used by us, who cannot indeed behold our Lord with our bodily eyes as Simeon did, but still may have Him daily presented to the eyes of our faith, in the writings of the Apostles. This hymn has been used in the services of all churches, Greek, Roman, and Reformed, and was formerly very frequently sung by saints and martyrs, before their deaths. Wheatley.

Before the Account called Anno Domini the fourth Year. Anna’s prophecy concerning Christ. Before the Account called Anno Domini the fourth Year. I feel. S. 14. Rom. 9. 22.

Luke 2:30

30.—thy salvation.] Salvation here means a Saviour: I have seen Him whom Thou hast sent, the Redeemer, who is to be the author of salvation: meaning, of a deliverance from the burden of the law, and the impositions of false teachers; from ignorance and error, from sin and Satan, from death and the grave. Dr. Jortin.

Luke 2:31

31, 32. Which thou hast prepared &c.] Whom Thou hast sent into the world to be the great Deliverer and Saviour of mankind, both of Jews and Gentiles; of the Jews, whom He will more immediately honour with His presence and conversation; and of the Gentiles, whom He will convert by the efficacious spreading of His doctrine, from the darkness of ignorance, error, and superstition, to the knowledge and worship of the true God. Dr. S. Clarke.

Luke 2:34

34, 35.—Behold, this child is set &c.] Behold, this Child is set for the fall of many through infidelity, and for the rising up of many in Israel through faith in Him, and for a sign that shall be spoken against by the Scribes and Pharisees, and rulers of the people, who will blaspheme His person, contradict His doctrine, and set Him up as their mark to shoot at; (yea, a sword of affliction shall pierce through thy own soul also.) And this opposition to the Messiah God in His wisdom will permit, that the inward tempers and dispositions of many may be revealed. Dr. Whitby.

Simeon here foretells the ill usage which Christ should receive, and the sufferings which He should endure, in His own person, and in that of His friends and followers. He was set for a sign that should be spoken against; He should be exposed to contradiction and reproach, to censure and calumny, to malice and cruelty. For, though the design for which He came into the world was, that the world by Him might be saved; and though He did actually save multitudes, and cause them to rise, yet was He the innocent occasion that many should fall, should be scandalized at His person and doctrine, and prefer darkness to light, and sin to righteousness, unbelief to faith, and obstinacy to repentance. Dr. Jortin.

Luke 2:35

35. (Yea, a sword shall pierce through &c.] Some have inferred from this text, that the mother of our

Lord suffered martyrdom and perished with the sword: but the sentence probably alludes to excessive grief, which pierces like a sword, and which she especially endured when she stood by the cross and beheld her dying Son. Dr. Jortin.

Luke 2:36

36.—with an husband seven years] She had lived seven years in a married state, and had been a widow so long that she was now eighty-four years old. Bp. Pearce.

Luke 2:37

37.—which departed not from the temple.] Who continually attended the service of the temple with great devotion, fasting constantly at the accustomed season, and never failing to be present, early or late, at the time of prayer. Dr. S. Clarke.

Luke 2:38

38.—and spake of him to all them &c.] Declared Him to be the Messiah, and spake of Him to many then in Jerusalem, who were pious and devout persons, prepared for the acknowledgment of the truth, and expectors of the kingdom of the Messiah. Dr. S. Clarke.

On this history of Anna we may observe that a life regularly and uniformly conducted, according to the discipline of religion and the ordinances of the Church, attracts the notice of heaven, and is thought worthy of being recorded by the Spirit of truth; that the returns of prayer and the blessings of piety, though not perhaps vouchsafed at the time we expect them, yet at the last will come and crown all our wishes with a sight of the Redeemer, and a participation of His joy. From this example of Anna we are taught what returns we should make to heaven for the knowledge of salvation communicated to us: we should glorify God and edify our neighbour, hoping at the end of our days to behold in the true temple the Lord’s Christ, the consolation of Israel, the light and the glory of the Church universal. Bp. Horne.

Luke 2:41

41. Now his parents went to Jerusalem &c.] His parents diligently observed that law which expressly required the attendance of all the males at Jerusalem, to celebrate every year the three solemn festivals, of which the passover was one. See Exod. xxiii. 15, 17; Levit. xxiii; Deut. xvi. On which occasions the females, though not commanded, frequently attended; as did also the children, when capable of understanding the intent of those festivals. Dean Stanhope.

Luke 2:42

42. And when he was twelve years &c.] Mary and Christ questioneth with the doctors. He is obedient to his parents. Anno DOMINI 3.

Luke 2:43

43.—fulfilled the days.] The eight days, the day of the passover feast, and the seven following days of unleavened bread. Bp. Pearce.

Luke 2:44

44.—in the company.] The company must have been very great, as the males from every part of the country were required to appear at Jerusalem at the three great festivals. Bp. Mann.

They were accustomed, on these occasions, for their greater security against robbers on the road, to travel in large companies, carrying necessaries with them, and tents for their lodging by night. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering before night that Jesus was not in the company? In the daytime, we may reasonably suppose that the travellers would, as occasion or inclination led them, mingle with different parties of their friends or acquaintance; but that, in the evening, when they were about to encamp, every one

would join the family to which he belonged. As Jesus did not appear, when it was growing late, they first sought Him where it was most probable He would be found, amongst His relations and acquaintance; and not finding Him, they returned to Jerusalem. Dr. Campbell.

Luke 2:46

46.—sitting in the midst of the doctors.] It was both lawful and customary for the disciples, or any who were present, publicly to enquire either of the doctor who was then reading, or indeed of all who were assembled in the synagogue, respecting any doubtful matter, in which he was not well satisfied. Dr. Lightfoot.

Luke 2:49

49.—wist ye not] Did ye not know, or consider? Bp. Mann.

—about my Father’s business?] The words in the original admit of being translated, “in My Father’s house,” meaning, in the temple, the house of God, My proper home. Drs. Hammond and Whidby. He answers, Why should you be solicitous about Me? Where should I rather be, than in My Father’s temple, and about the business for which I was sent by Him into the world? Dr. S. Clarke.

Luke 2:51

51.—and was subject unto them.] What a pattern has our Saviour set in this to all children, of humility, and submission, and reverence to their parents! How indispensable does it represent the dutifulness of children in general; how inexcusable their stubbornness and disobedience, when He, who was God as well as man, thought it became Him to submit to parental government, and in all His deportment was full of respect to them, whose Son He was in one capacity, while in another He was their Father, their Lord, their King, their Creator! How sacred must be the obligation of duty towards a natural parent, when even the name and character alone is deserving of respect, though the relation be wanting! for such our Lord has proved it, by that obedience paid, not to her only, of whose substance He was made flesh, but likewise to him who was no otherwise His father, than by reputation and acceptance. And most wisely did the inspired writer insert this passage in the history of our meek Redeemer’s life, as a singular ornament and grace to it; an early but remarkable instance of His marvellous condescension, and such a motive to profound reverence and humble duty to parents, as no laboured arguments can supply. Dean Stanhope.

Luke 2:52

52.—increased in wisdom and stature.] Grew to maturity of judgment in the faculties of His mind, as in

The preaching and baptism of John. Anno DOMINI 26. # CHAP. III.