Luke 2

H. Leo Boles Commentary On Luke 2 THE BIRTH OF JESUSLuk_2:1-20 Luke 2:1. Now it came to pass in those days,—The first chapter closed with a brief reference to the growth, development, and private life of John; Luke now returns to a period of time a little after John’ s birth, and relates the birth of Jesus at Beth¬lehem with its attendant circumstances. Matthew’ s account (Matthew 1:18-24) of the angelic appearance to Joseph in a dream seems to come in between this and the preceding chapter. It is the purpose of Luke here to show how Jesus came to be born at Bethlehem, though Mary lived at Nazareth. “ In those days” refers to the events recorded in chaper 1; this is his way of approaching the account of the birth of Jesus. “ There went out a decree from Caesar Augustus”; this Caesar was the first Roman emperor; he was born 63 B.C. and died A.D. 14, at the age of seventy-six, after a long and prosperous reign of forty-four years; he was a nephew of the famous Julius Caesar. His title “ Augustus,” which means “ the venerable,” “ the majestic,” was conferred upon him by the Roman senate, and was applied to his successors. (Acts 25:21 Acts 25:25.) The title “ Caesar” was assumed by him, and also applied to Roman emperors after him; in the New Testament we find it applied to Tiberius (Luke 3:1), to Claudius (Acts 17:7), and to Nero (Acts 25:8 Acts 26:32). that all the world should be enrolled.—“ All the world” here means all the provinces of the Roman Empire which at that time embraced nearly all the civilized and known world, and which was very commonly spoken of as “ all the world.” The phrase seems to have been used sometimes in a restricted sense; it was originally used by the Greeks to denote the land inhabited by themselves in contrast with barbarian countries; afterward, when the Greeks became subject to the Romans, it was applied to the entire Roman world, and still later it was made to include “ the whole inhabited world.” In the New Testament this is the more common usage, though, in some cases, this is conceived in the mold of the Roman Empire. (Acts 11:28 Acts 19:27.) Jesus used it in giving the commission when he said that the gospel should be preached “ in all the world” (Matthew 24:14); and Paul in the prediction of a general judgment (Acts 17:31); and one time it is used to denote “ the world to come” (Hebrews 2:5). “ Enrolled” means properly to register or enter in a list; commentators are not agreed as to whether it refers to an enrollment for taxation, or for ascertaining the population, as the word may be used in either sense. Luke 2:2 —This was the first enrolment made—From this it may be inferred that there was another census under Quirinius, which was indeed the case, about ten years later. The full name of this Roman official was Publius Sulpitius Quirinius; he died at Rome A.D. 21. “ Syria” was then a Roman province, whose boundaries are somewhat uncertain; its general boundaries were the Euphrates on the east, the Mediterranean on the west, Palestine on the south, and Cilicia and Mount Amanun on the north. After the banishment of Archaelaus, A.D. 6, Judea was added to the province of Syria by request of the governor of Judea. According to Josephus (Antiq., 17: 13, 15; 18: 1, 1) Quirinius became governor of Syria A.D. 6, when he took a census in Judea, which excited the opposition related by Luke in Acts 5:37. It appears that Luke here refers to a census about ten years later, which was commenced during the last days of Herod the Great, before Palestine became a Roman province. Some think that Quirinius was twice gover¬nor, and that this enrollment came during his first term in office.

There seems to be some confusion as to when this census was made; profane historians are not agreed. When such is the case, believers in the Bible take the record as found in the inspired book, and leave all conflicts and difficul¬ties in profane records to be worked out by those who be¬lieve those records. Luke 2:3-5 —And all went to enrol—All the people of Palestine, and especially those of the Jews, had to go the city of their ancestors; the census was taken, in part at least, after the Jewish method; each Jew went to the headquarters of his family to be enrolled, where the ancestral records were kept; hence “ Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem.” Joseph was of the family of David, and Bethlehem was David’ s ancestral home. Luke’ s reason for mentioning this census appears to have been to show how it was that Jesus was born in Bethlehem; Caesar, prompted by God’ s purpose, directed the census. Each had to go “ to his own city”; this was a prac¬tice that the Jews had followed for some time. Joseph “ went up”; this is the usual expression in speaking of going from Galilee to the more elevated region of Jerusalem and Judea; with this physical elevation may be associated the idea of greater political, social, and spiritual privileges and standing. “ Bethlehem” signifies “ house of bread”; it was fitting that the name where “ the Bread of Life” was born should be called Bethlehem, or “ house of bread.” It was a small town about six miles south of Jerusalem, and about seventy-six miles south of Nazareth. The earliest mention that we have of it is in Genesis 35:16-20, when Jacob was bereaved of his beloved Rachel. It is called “ the city of David” because it was his birthplace and the seat of his ancestral home. (1 Samuel 16:1.) Bethlehem was the scene of the touching story of Naomi, Ruth, and Boaz; it lay to the east of the main road from Jerusalem to Hebron, and was situated on a high hill. It was an-ciently located in the tribe of Judah (Judges 17:9 Judges 19:1; 1 Samuel 17:12), and its earliest name was Ephrath or Ephratah. to enrol himself with Mary,—This may mean either that Joseph went up to be registered, accompanied by Mary, or that Mary went up to be registered as well as Joseph. The Greek can be rendered “ went up with Mary,” denoting merely the fact of her accompanying him; or “ to enrol himself with Mary,” implying that both their names must be registered. It seems that Mary would not have made the trip in her condition, had she not been required to go, unless she knew the prophecy that the Messiah should be born in Bethlehem, and knew that her time for delivery was near at hand and that she should be in Bethlehem at the birth of her son. We have no way of knowing whether Mary went up to Bethlehem just in order to fulfill the prophecy; the natural and easy way of looking at it is that she was required by the “ decree” to go to Bethlehem and register. Luke 2:6-7 —And it came to pass, while they were there,—Joseph and Mary came the long distance from Nazareth to Bethle¬hem and were waiting either for the proper officer to register them or till their own turn came to be registered. We do not know how long they had to wait, but evidently not very long, as they were occupying a temporary lodging place. While they were waiting “ the days were fulfilled that she should be delivered.” The child was born and Mary “ brought forth her firstborn son.” The question whether Mary had other children is in itself a matter of little concern, except as the Catholics have argued and decreed her perpetual virginity. That she afterwards had other children seems to be highly probable. (Matthew 13:55; Mark 6:3; Luke 8:20.) These references seem clear enough that Mary had other children, and hence Luke refers to Jesus as “ her firstborn son” ; the Greek literally reads “ her son, the firstborn.” she wrapped him in swaddling clothes,—In this verse and in verse 12 of this chapter only do we find the word “ swaddling” ; it is often found in medical writing. “ Swaddling clothes” were bands of cloth which were wrapped around infants at their birth; the language indicates that Mary did this herself. After wrapping the babe with these bands she “ laid him in a manger, because there was no room for them in the inn.” Luke is the only writer that mentions his being placed in a manger. The “ manger” was a hollow place for food, a feeding trough in a stable. (Isaiah 1:3.) It was sometimes spoken of as a “ crib.” The reason given for laying him in a manger is “ because there was no room for him in the inn.” “ The inn” as used here implies that there was but one in the small city of Bethlehem; it was very much unlike our modern hotel. It was probably but little more than a large enclosure where the traveler might sleep, stable his beasts, and deposit his goods, furnishing his own bed and food. Such inns were common in the East. Sometimes there were separate stables for cattle in the rear under a shed running all along behind the walls; some supposed that it was in one of these rear sta¬bles that Joseph and Mary were compelled to lodge on that eventful night. It was perfectly natural after finding no lodging place within the inn, to have found it in one of the stables or outhouses. Luke 2:8-9 —And there were shepherds in the same country—Shepherds were common among the Jews; one of their chief occu-pations was that of herding sheep, goats, and cattle; the business was an honorable and humble calling. Biblical literature is enriched by figures of speech taken from the occupation of shepherds. The patriarchs, Abraham, Isaac, Jacob, and his twelve sons were shepherds; David was a shepherd, as were some of the prophets. The calling and office of shepherds have been highly honored; Christ styled himself “ the good shepherd” (John 10:11), and he is called “ the great shepherd of the sheep” (Hebrews 13:20), and the “ Lamb of God” (John 1:29.) The region near Bethlehem was a fertile country and a fine pasture land. These shepherds were “ abiding in the field, and keeping watch by night over their flock.” They were “ abiding” in the field; that is, they were remaining or living in the open field, after the custom of shepherds. Some think that these shepherds were living in the tower “ Migdal Eder” which means “ tower of the flock,” or “ a watchtower,” which was not far from Jerusalem; it is claimed that this tower was built for herdsmen in watching and guarding their flocks.

The prophet Micah mentions this tower and Bethlehem with Messianic expectation. (Micah 4:8 Micah 5:2.) The shepherds do not appear to have been in this tower at this time. They were probably on one of the neighboring hills, where shepherds and flocks frequently remained. keeping watch by night—Literally this means that they were keeping watches of the night over their flocks; that is, they were taking their turns at the several nights’ watches. The night was at this time divided into four watches. (Matthew 14:25.) The Jews first divided the night into three “ watches,” a “ watch” being a period of the night spent by soldiers, in keep-ing awake, to guard against enemies, or to prevent the escape of prisoners; finally it came to mean any division of the night. The Roman custom was to divide the night into four “ watches” ; these watches began at six, nine, twelve, and three o’ clock. And an angel of the Lord stood by them,—“ An angel” came to the shepherds and “ stood by them”; the angel appeared in a visible form standing by them; the meaning is that the angel appeared suddenly and unexpectedly. (Luke 24:4; Acts 23:11.) The surpassing brightness of the angel was such that “ the glory of the Lord shone round about them” ; this usually accompanied the presence of angels. (Exodus 24:16; Numbers 14:10; Matthew 17:5). The shepherds were overshad¬owed and surrounded with the divine effulgence. The effect upon them was that they “ were sore afraid.” Literally this means that “ they feared with a great fear.” There was a glory attending the angel beyond anything that Zacharias or Mary had seen; the supernatural and the holy produced an awe in them that is common to one who sees a representative of Jehovah. (Exodus 20:19 Exodus 33:20; Judges 13:22; Matthew 17:6.) Luke 2:10-14 —And the angel said unto them,—The angel knew that they were “ sore afraid,” and assured them that they should not be disturbed; “ be not afraid” were the assuring words of the angel. They should not be frightened, for the angel was a messenger, not of bad, but of good tidings; hence there was no need of cringing fear. “ I bring you good tidings of great joy which shall be to all the people.” The Greek when taken strictly literal means “ I evangelize to you a great joy.” An angel is the first to announce to the world that the Messiah had actually come. The good tidings would not only bring great joy to the shepherds, but to the whole people, and espe¬cially to all Israel who were expecting the Messiah. The shepherds later made known the good tidings to others; while the message is limited here, the blessings of it are general. for there is born to you this day in the city of David a Saviour,—The city of David was Bethlehem, David’ s native city and Christ’ s promised birthplace. (Micah 5:2; Matthew 2:5-6.) “ A Saviour” means one who is to save; he was called Jesus, which means Savior, “ who is Christ the Lord.” Jesus saves men from the power and penalty of sin; “ Christ” is the official name of Jesus and is the Greek for “ anointed,” and corresponds with the Hebrew “ Messiah.” It was common for the Jews to apply this name to the expected deliverer. (Psalms 2:2; Daniel 9:24-25; John 1:41 John 4:25.) He was the anointed Prophet, Priest, and King of spiritual Israel, or the kingdom of God. “ Lord” means “ ruler or governor” ; the Jews thought the name Jehovah too sacred to pronounce and substituted for it in their oral reading a term which the Greek translators of the Old Testament rendered by this word “ Lord.” Sarah called Abraham “ lord” (Genesis 18:12) ; Joseph is called “ lord” of the country (Genesis 42:33) and is addressed by his brethren as “ my lord” (Genesis 42:10). This term is applied to God also. (Genesis 18:27; Exodus 4:10.) In the New Testament it is a name for God. (Matthew 1:20 Matthew 1:22 Matthew 1:24 Matthew 2:15; Acts 11:16 Acts 12:11 Acts 12:17.) And this is the sign unto you:—As in the case of Mary (Luke 1:36), the sign is promised where none was asked; God anticipated their necessity; they were to be witnesses and proclaimers of the wonderful event; hence they are qualified by divine guidance in bearing this witness. The sign that was given them was that they should “ find a babe wrapped in swaddling clothes, and lying in a manger.” There would be but one babe so poorly provided for in Bethlehem; the angel did not tell them everything, but left something for faith to supply. They were to believe the angel, and were to follow the instruction which they received; they believed, went, and found. This babe would be found “ lying in a manger” ; the fact that it would be wrapped in swaddling clothes was not the sign, for that was common— all newborn babes were wrapped in swaddling clothes; but the fact that this babe would be found in a manger was the sign to the shepherds. This lowly birth and all of its surroundings were in keeping with him who was to be the “ man of sorrows,” “ the friend of the poor,” and without even a place to lay his head; his lowly condition was adapted to dispel any fears which these humble shepherds might have in approaching a newborn king and excite their sympathy for one so great in nature and yet so humble in earthly estate. And suddenly there was with the angel a multitude—Only one angel appeared to the shepherds and announced to them the birth of Jesus; but “ suddenly,” just as the angel had fin-ished speaking, “ a multitude of the heavenly host” appeared. There was a celestial army which came swiftly to impress the message which the angel had delivered. Some have thought that the “ heavenly host” was present while the angel was talking to the shepherd, but the context seems to imply otherwise. A host of angels is represented in the Old Testament as form¬ing the bodyguard of Deity. (Psalms 103:21; Daniel 7:10.) The glory of the Lord (verse 9) was the first token to the shepherds of the divine presence; next the angelic hosts which appeared praising God emphasized God’ s presence. These an¬gels or “ army of angels” were “ praising God” by saying “ Glory to God in the highest, and on earth peace among men in whom he is well pleased.” This praise was a proclamation of the newborn king and the confirmation of the glorious tid¬ings to the shepherds, and through them to all men. Angels shouted for joy at creation (Job 38:7), ministered at the giv¬ing of the law (Deuteronomy 33:2; Acts 7:53; Galatians 3:19) and now, with more reason than ever, exult at the advent of the Savior. Their message is confirmed by the proclamation of peace; the “ Prince of Peace” is born, and he brings peace to all who ac¬cept him. Chronology of the birth of Christ.—The exact day and year of the birth of Jesus cannot be ascertained with certainty. The “ Christian era” should properly begin with the year Jesus was born; that was the intention of the one who arranged our pres-ent calendar. By the “ Christian era” is meant the system upon which calendars are constructed, and by which historical events are now dated in practically all the civilized world. Dionysius Exiguus, an abbot of Rome, in the year A.D. 532, arranged the scheme of counting dates from the birth of Jesus. He calculated that the year of Jesus’ birth was 753 from the founding of Rome. It has long been admitted that Dionysius made an error of at least four years.

Jesus was born before the death of Herod the Great (Matthew 2:1 Matthew 2:19), which took place about the year of Rome 753; this is defi¬nitely fixed by an eclipse of the moon which is mentioned as occurring a little before the death of Herod; this eclipse, by astronomical calculation, took place in the year of Rome 753, or four years before our common era; but Jesus was born somewhat earlier. The error Dionysius Exiguus made was not discovered until many years afterwards, and no attempt has been made to correct the error. Luke 2:15 —And it came to pass, when the angels went away—It seems that immediately upon the departure of the angels the shepherds resolved to go to Bethlehem; the angels “ went away from them into heaven” which was their abiding place, and the shepherds, while under the holy influence of the sacred scene, said: “ Let us now go even unto Bethlehem.” The expression indicates that they were a little distance from the city, and it may imply that Bethlehem was not their home. At any rate, they determined to go and “ see this thing that is come to pass.” The words of the shepherds are not those of doubt, but of belief and obedience; they were assured that what the angel had told them was true, and they wanted to see this wonderful babe of Bethlehem. We have no evidence that the angel commanded them to go, but the angel told them where they would find the babe, and this carried with it the force of commanding them. They were anxious to see the one who had been expected for so long a time. Luke 2:16-17 —And they came with haste,—We may judge that they did not delay after the angel left them, for they “ came with haste” to Bethlehem. They came before the night was over, leaving their flocks to the care of providence, showing how strong their faith was. When they arrived they found every¬thing as the angel had described; they found “ both Mary and Joseph, and the babe lying in the manger.” How they found the Messianic babe is not told us; we need not suppose, with some, that the stable belonged to these shepherds, nor, with others, that the angel gave them minute directions regarding it. We only know that their faith was strong enough and their desire great enough to cause them to search and find the babe. “ Mary and Joseph” were found with and protecting the babe; Mary is mentioned first as chief in honor; both Mary and Joseph may have been humiliated by the humble surroundings, but they were comforted and cheered by the unex¬pected visit of these shepherds, and the news that the heav¬enly hosts were rejoicing over the birth of the Savior. And when they saw it,—When the shepherds saw the child and Mary and Joseph, they knew that the angel had described accurately the babe, and that the Messiah had come. The shepherds were satisfied with the sign which the angel gave them and their faith strengthened in the divine arrangement which had been revealed to them. The shepherds not only told Mary and Joseph what the angel had announced and what “ the heavenly host” had sung with respect to the child, but they “ made known concerning the saying which was spo¬ken to them about this child” to all who would believe them. They gave a full account of the scene as it had occurred. It seems that it was not intended that the report of the birth of Jesus should then be spread abroad, like that of John, in “ all the hill country of Judaea.” Luke 2:18-20 —And all that heard it wondered—The effect of this glorious intelligence upon all those that heard caused them to wonder; they were amazed, astonished at hearing so strange an account, for they had not looked for the Messiah to come in such a humble way; they could not reconcile these humble circumstances with their conception of the coming of the Messiah. While others were wondering in amazement about these things, “ Mary kept all these sayings, pondering them in her heart.” Mary laid them up in her mind and compared the things which the shepherds had told her with what the angel had announced to her when he first visited her. The silent pondering of Mary contrasts strongly with the wonder of those mentioned in the preceding verse. They may have soon forgotten many of the incidents, but Mary kept all of them in her heart. It is noticeable that Joseph is not now mentioned, but he doubtless participated in Mary’ s feelings and hopes. And the shepherds returned, glorifying and praising God— The shepherds returned to their flocks; the wonderful revelation did not withdraw them from their common duties, but rather caused a joyful attention to them. They glorified and praised God; like the angelic host, they give glory to God, assured that they had seen the fulfillment of the angel’ s prediction and that the child was indeed the Messiah. It is probable that Mary and Joseph related to the shepherds some things regarding the babe, and that this also confirmed the faith of the shepherds. Luke says that they glorified and praised God for “ all the things that they had heard and seen, even as it was spoken unto them.” This could include what they had learned from Mary and Joseph. Luke’ s account of the birth of Jesus bears upon every line the evidence of simple, honest truth in striking contrast to the imaginary legends of the spurious accounts given by others. Uninspired men would have written differently about the birth of the Son of God, but God’ s word comes in the majesty of simple truth.

THE AND OF JESUSLuke 2:21-40 Luke 2:21 —And when eight days were fulfilled—The law required that the first-born male be dedicated to Jehovah. (Leviticus 12:1-8.) This was to be done on the eighth day, or when the child was eight days old; these days were required for the preparation of the ceremony of circumcision; at this time the child officially received its name. The angel at the annuncia¬tion had told Mary that she should call “ his name Jesus.” (Matthew 1:21; Luke 1:31.) The construction in the Greek is such that the naming of Jesus is made the principal subject, and the rite of circumcision being alluded to, merely denotes the time and occasion of the bestowal of that name; hence, Mary was faithful to the instruction of the angel and named him Jesus. Luke is very specific about this name, and says that it was given to the child “ before he was conceived in the womb.” Luke 2:22-24 —And when the days of their purification—The mother of a child was unclean for forty days after the birth of a son, and for eighty days after the birth of a daughter; the time for a son was forty days from his birth, or thirty-three days after the circumcision. When the days were fulfilled for the purification, “ they brought him up to Jerusalem, to present him to the Lord.” Women on errands commonly rode to the temple on oxen; they did this because the body of an ox was so large that it increased the space between the woman and the ground to prevent any chance of further defilement from passing over any unclean thing on the road. as it is written in the law of the Lord,—The word “ law” occurs in this chapter five times; this is more times than in all the rest of the Gospel of Luke. Luke emphasizes the fact that Jesus was “ born of a woman, born under the law” (Galatians 4:4), and accordingly he elaborates the details of the fulfillment of the law by the parents of both John and Jesus. There are dif-ferent expressions for the law of Moses; it is called “ law of Moses,” “ the law of the Lord,” and “ the law.” (Nehemiah 8:1 Nehemiah 8:3 Nehemiah 8:7-8 Nehemiah 8:14 Nehemiah 8:18; Mark 7:10.) From the day when the first born of Egypt had been smitten by the destroying angel, the first born of Israel among the male were consecrated to the Lord. (Numbers 3:13.) However, God ordained and accepted, as a substitute for the first born, the tribe of Levi, which was set apart for his special service. (Numbers 3:12.) But as the number of the first born exceeded that of the tribe, a redemption price of five shekels was to be paid to the priests (Numbers 3:46-47), which was ordained to be paid for all the first born (Numbers 18:15-16). This is why the first born was called “ holy.” to offer a sacrifice according to that which—This verse is joined to verse 22, but separated by a parenthetical statement in verse 23. The law prescribed the sacrifice to be a lamb one year old for a burnt offering, and a young pigeon or turtle¬dove for a sin offering; but in case the poverty of the mother forbade the offering of a lamb, two turtledoves or young pi¬geons were permitted as a substitute; one of these was for a burnt offering and the other for a sin offering. (Leviticus 12:6-8.) The fact that Mary offered “ a pair of turtledoves, or two young pigeons” shows that she was poor, for she would not have made the offering of the poor, if she had not been poor. This fact also denies the legend that she was a rich heiress. God had made provision for the poor; his service has always been reasonable. While the lamb for this offering would probably cost about two dollars, the doves would cost about sixteen cents. Luke 2:25-26 And behold, there was a man in Jerusalem,—This man’ s name was Simeon; some have thought that Simeon was the celebrated rabbi of that name, and the father of Gamaliel; there is no evidence that this supposition is true. It was not the design of Luke to refer to the worldly standing of Simeon, but only his religious attainments. Luke describes Simeon as being “ righteous and devout.” The Greek for “ devout” is used only by Luke; it means circumspect or cautious; hence Simeon was a person who took hold of things carefully; he was cautious and careful to observe all the ordinances of the law; he was righteous in that he kept the commandments of the law. Simeon was one who was “ looking for the consolation of Israel.” “ Consolation of Israel” is the same as “ hope of Israel.” (Acts 28:20.) He was looking for the Messiah. There was a common form of adjuration among the Jews which said, “ so may I see the consolation.” Simeon was filled with the Holy Spirit; whether he was filled just at this time or at some previous time, we are not told. And it had been revealed unto him—The original bears the interpretation that it was having been revealed; that is, it “ stood” revealed while he waited for the fulfillment of the rev-elation. We are not informed as to what manner it was re¬vealed to him. Some have inferred that it was revealed to him in a dream as it was to Joseph and to the wise men (Matthew 1:20 Matthew 2:12-13 Matthew 2:19); but the distinct reference made twice to the Holy Spirit would lead one to suppose that it was made to him in a vision while he was in a state of prophetic ecstasy. It was revealed to him “ that he should not see death, before he had seen the Lord’ s Christ.” In Matthew 16:28 we have the statement, “ shall in no wise taste of death, till they see the Son of man coming in his kingdom.” Taste and sight are often put figuratively for the actual experience of a thing. Simeon was promised that he should not die before he saw “ the Lord’ s Christ”; this means the Christ, the anointed of the Lord. (Psalms 2:2.) There is a beautiful and striking antith¬esis between the words “ see death” and “ see the Lord’ s Christ.” Luke 2:27-32 —And he came in the Spirit into the temple:—The Holy Spirit prompted Simeon to go to the temple at this time; the Holy Spirit moved Simeon to come to the temple at the op-portune moment when Joseph and Mary brought the child Jesus, just as the Holy Spirit brought Philip and the eunuch together on the road to Gaza. (Acts 8:26-31.) Simeon was brought into the court of the women of the temple; women were not permitted to enter the temple proper; hence we are to understand that they went into the court where women were permitted. Here Joseph and Mary are spoken of as “ the parents” of “ the child Jesus.” Luke has made his record clear that Joseph was not one of “ the parents” of Jesus; he is spoken of as a “ parent” of him, because he was the husband of Mary, who was the mother of Jesus. They brought Jesus to the temple “ that they might do concerning him after the custom of the law.” “ After the custom” means “ according to that which was usually done”; “ custom” or “ to be accustomed” are used more frequently by Luke than any other writer ; they are words which are common in medical writings; hence Luke, who was a physician (Colossians 4:14), uses frequently medical terms. Reference is here made to the payment of the redemption price. then he received him into his arms,—Simeon required no in-formation in regard to the incidents attending the conception and birth of the child; it had been revealed to him that before his death he should see the long-expected Messiah; he had gone to the temple by the direction of the Holy Spirit, and when Mary entered with the babe, he recognized her child as the promised Messiah. He then took the child and “ blessed God.” His act first was one of thanksgiving; then his aged eyes were permitted to rest on the long-expected and hope-for Messiah; he prayed for a speedy and peaceful departure from the toils and sorrows of life. He said: “ Now lettest thou thy servant depart, Lord, according to thy word, in peace.” Simeon regarded the sight of the promised Messiah as the consummation of his earthly life, and hence it was to him an assurance that his earthly labors were now about to end. For mine eyes have seen thy salvation,—This was the ground of his assurance; he had been permitted to see the Messiah, which was equivalent to seeing the salvation of Jehovah, for “ salvation” is to be interpreted as “ Saviour”; this salvation in the vision of Simeon had been prepared “ before the face of all peoples.” “ All people” primarily include the Jews which had been scattered all over the world, and in a comprehensive sense it embraces all people of the earth. For this Savior was to be “ a light for revelation to the Gentiles, and the glory of thy people Israel.” “ A light” is put here with the meaning of “ a lamp.” The Messiah was to be the Savior of the world; he was to be the moral light of the Gentiles, revealing to them the ways of God, and the true and only method of salvation through his atoning blood. The blessings of the Messiah’ s reign are promised here conjointly to the Jews and the Gentiles, and although Simeon spoke this under the inspiration of the Holy Spirit, there can be no doubt of the belief of such pious Israelites as Simeon and others who had studied carefully the Messianic prophecies that the Gentiles were to participate in some degree in the same blessings. There was much doubt and mystery with respect to the nature and extent of his kingdom, and it cost much effort on the part of our Lord to teach his disci¬ples the true conception of his mission to earth. Light is promised here to the Gentiles and glory is promised to Israel; the Gentiles were regarded as in darkness and ignorance, and the Messiah would attain the true and highest glory of Israel.Luke 2:33-35 —And his father and his mother—Again we have Joseph spoken of as “ his father” ; this is done only in the sense that he was regarded legally as his father, since Joseph was the legal husband of Mary. God was the father of the Christ.

Joseph and Mary marveled “ at the things which were spoken concerning” Jesus by Simon. Although they had been prepared by the previous wonderful manifestations for the remarkable destiny of the child, yet they were doubtless very far from having attained to a full and just conception of the glorious reality; they can hardly realize that the child so help¬less and dependent is the manifested Messiah; hence when re-minded of this by the words of the shepherds and of Simeon, they wonder at the marvelous event almost as though they had then heard of it for the first time. Simeon blessed them,—While the plural is used here, the blessing seems to be directed to Mary; some think that the “ them” includes Joseph, Mary, and the babe Jesus. In speaking to Mary, Simeon said; “ Behold, this child is set for the falling and the rising of many in Israel.” He was the “ falling” of some because he would be a stumbling block to many. (Isaiah 8:14; Matthew 21:42 Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23.) He was the “ rising” of many because many would be raised up through him to life and glory. (Romans 6:4 Romans 6:9; Ephesians 2:6.) He was also to be “ a sign which is spoken against.” This expression does not voice a prophecy, but describes an inherent characteristic of the sign, a sign of which is the character to experience contradiction from the world. In the beginning as a babe Jesus was endangered at the hands of Herod, and all through his earthly ministry and even on the cross, he suffered many things and was spoken against by all who refused to believe him. yea and a sword shall pierce through thine own soul;—Strictly speaking, this means a large broad sword; the original is used in the Septuagint of the sword of Goliath. (1 Samuel 17:51.) This is a strong figure of Mary’ s pang when Jesus her son was nailed to the cross, and while she stood at a distance and witnessed the dying agonies of her son. All the manifestations of Jesus before men would have the result of revealing many hearts; hence Simeon said “ that thoughts out of many hearts may be revealed.” When Jesus stood in the presence of men he could look into their hearts and see what was in them; his presence became a searching test of real character. When Jesus came among men some hailed him with joy as one who brought the light of God from heaven to their needy, longing souls; but others hated this light, re¬pelled it because it rebuked their evil deeds; those who refused to accept Jesus hardened their hearts and deepened their own damnation. Luke 2:36-38 —and there was one Anna,—Anna is another one of those who were prayerfully waiting with hopeful, longing ex-pectation for the coming of the Messiah; she was guided on the present occasion by the same spirit and came at the same time that Simeon came to the temple to behold the Messiah. She was well advanced in years; she was a prophetess, “ the daughter of Phanuel, of the tribe of Asher.” The particularity with which her parentage and lineage is given shows that she was a person whose family as well as personal history was well known to the public. She had married in her young maidenhood, and had lived with her husband seven years; after her husband’ s death she lived eighty-four years, making in all ninety-one years since her marriage; on the supposition that she was twenty years old when she married, she was at this time one hundred eleven years old. She was regular in her worship, for she “ departed not from the temple, worshipping with fastings and supplications night and day.”And coming up at that very hour she gave thanks—Like Simeon she gave thanks to God that her aged eyes had been spared to see the infant Messiah; she knew by the Holy Spirit that the child Jesus was the long-expected Messiah; she “ spake of him to all them that were looking for the redemption of Jerusalem.” Anna not only gave thanks to God, but she spoke to all others who in their hearts were waiting for the Messiah; it is not to be understood that she gave public utterance, but that she spoke to the pious ones who were with her in the temple waiting for the Messiah. “ Looking for the redemption of Jerusalem” is equivalent to “ looking for the consolation of Israel.” (Verse 25.) “ Jerusalem” here stands for the race or nation of the Jews. Anna is to be classed with Simeon, Zacharias, and the shepherds. All of these were in a state of prayerful expectation of the Messiah. Luke 2:39 —And when they had accomplished all things—After the presentation of the child in the temple, Joseph and Mary returned “ into Galilee, to their own city Nazareth.” According to the record given by Matthew (Matthew 2:1-12), it seems that they returned to Bethlehem, where they were visited by the Magi, and afterwards took their flight into Egypt (Matthew 2:13-23). The portion of Luke’ s record is parallel to Matthew 2:22-23, and serves to explain what is there left out of sight, that Joseph and Mary with the babe returned to Nazareth, because it was “ their own city.” Matthew refers to this only to show that Jesus was brought up in that despised city; Luke, whose plan led him to speak of the previous dwelling place and condition of Joseph and Mary, refers to Nazareth as their place of abode before and after the birth of Jesus. Luke 2:40 —And the child grew, and waxed strong,—This shows that Jesus had a human body and that he was capable of increasing in wisdom and knowledge. The childhood life of Jesus followed the normal law of the race, growth of both body and mind; the facts were peculair to him and he had the great grace of God upon him and his wisdom was noticeable. The Jews marked the stages of a child’ s development by seven different terms; the newborn babe (Isaiah 9:6); the suckling (Isaiah 11:8); the suckling beginning to ask for food (Lamentations 4:4); the weaned child (Isaiah 28:9); the child clinging to its mother (Jeremiah 40:7); the child becoming firm and strong (Isaiah 7:14) ; the youth becoming free and independent (Isaiah 31:8). Jesus passed through all of these stages in his human development. THE BOYHOOD OF JESUS; HIS VISIT TO AT AGE OF TWELVELuk_2:41-52 Luke 2:41—And his parents went every year—The law required all males above the age of twelve to attend three annual feasts; these feasts were held first where the tabernacle was pitched, and next in Jerusalem when the temple was built. The at-tendance of females was not forbidden; they were left free to attend if they wished. (1 Samuel 1:7 1 Samuel 1:22 1 Samuel 1:24.) The school of Hillel made it obligatory upon women to attend the Passover. It is not to be inferred here that Joseph and Mary went up to no other yearly feasts than the Passover, but that upon this feast they were in constant attendance. It seems that the fear of the child being harmed had passed; that the Roman author¬ities had either forgotten about the incident of the newborn king, or had not given much attention to it, possibly thinking that it was a superstition of the Jews. the feast of the passover.—The Passover was held on the fourteenth day of month Nisan, which came some time in our month of March. It commemorated the death angel passing over the Israelites in Egypt and sparing the first born of the Israelites, but destroying the first-born males of the Egyptians. It was held annually, and was eaten with the lamb, called the paschal lamb. (Exodus 12:1-48.) It had to be eaten with unleavened bread and bitter herbs; those who ate it had to be ceremonially clean. Luke 2:42-45 —And when he was twelve years old,—At the age of twelve a boy was regarded as “ a son of the law,” and came under obligation to observe the ordinances of the law personally. It seems clear that this was the first time that Jesus accompanied Joseph and Mary to the Feast of the Passover. How little did the multitudes which filled Jerusalem on that occasion think that the real Lamb, who was to be offered for the redemption of the world, the antitype of the lamb slain at the paschal feast, was present there! Joseph and Mary “ went up after the custom of the feast” which required its celebra¬tion at Jerusalem. Before the erection of the temple the feast was kept at he place where the tabernacle was raised. and when they had fulfilled the days,—The Passover re-quired but one day, but the feast of unleavened bread, which immediately followed the Passover, continued for seven days. Since the Passover was the beginning of the feast of unleav-ened bread, the names have been used interchangeably, the Passover being applied to the feast of unleavened bread and the feast of unleavened bread to the Passover. (Exodus 12:15 Exodus 12:17 Exodus 23:15; Leviticus 23:4-8.) At the expiration of these days Joseph and Mary with their kinspeople began their journey homeward, not aware that Jesus was tarrying behind, but sup¬posing that he was with the company made up of their neigh¬bors and friends. These incidental circumstances show the method of travel from remote localities to the great city to at¬tend the great feasts. supposing him to be in the company,—This explains why they thought that Jesus was along with them; there was a great crowd of neighbors and kinspeople, and as they were traveling along engaged in religious exercises, they supposed that Jesus was along with them. Either they had committed him to some friend or relative, or they thought that he was old enough to take care of himself as they journeyed along, hence no attention was given to him until they arrived where they would spend the night. We are not to infer that Joseph and Mary were negligent with respect to Jesus. “ They went a day’ s journey” before they discovered that the boy Jesus was not in the company. The length of “ a day’ s journey” depended somewhat upon the distance they had to go in order to encamp where there was a supply of good water. From twenty to thirty miles is probably a fair estimate of an average day’ s journey with baggage, animals, and women and children. “ A day’ s journey” (Numbers 11:31; 1 Kings 19:4; John 3:4) was far different to a “ sabbath day’ s journey,” which was about three-fourths of a mile. The company started early on their journey and usually made it a point to stop for the night before it was dark in order to prepare their evening meal and be ready for an early start on the morrow. and when they found him not, they returned—They turned back on the following morning; as they had made a day’ s journey from Jerusalem, it would require another day to re¬turn to Jerusalem. It seems that they sought for him all their way back to the city; they supposed that he had started with the company, hence they diligently searched for him along the way. Not finding Jesus during the entire day, nor at the place of rest for the night, they returned to the city anxiously seeking him. Luke 2:46-47 —And it came to pass, after three days—Some have counted the three days from the time that they arrived in Jerusalem ; others think that it was three days from their separation, two days being spent in travel from and back to Jerusalem, and one day spent in searching for him in the city. It is a little difficult to determine the exact length of time, as the Jews were not accurate in counting time as we are today. It seems that one day was spent in their journey, another in returning to the city, and the third day he was found in the temple. He was “ in the temple,” in one of the apartments of the main building, where the Jewish doctors of the law held their schools. He was “ sitting in the midst of the teachers, both hearing them, and asking them questions.” It was the custom for students to sit on the floor at the feet of their teachers, who sat on raised benches of a semicircular form; Jesus was sitting in the company of the others. The “ teachers” were the “ doctors” of the law; these were the Jewish rabbis, a class of men who, after the captivity, expounded the law in the temple and synagogues; they were consulted on doubtful points of the law and held public lectures and discussions wherever they could find auditors. and all that heard him were amazed—Jesus was “ both hearing them, and asking them questions.” He was not “ disputing” with them, but sat in their presence and asked questions of them, and answered their questions. We must think of Jesus even at the age of twelve as being humble and respectful ; his questions were not those of a pert and spoiled child, but of a youthful mind, a modestly searching after truth, and seeking from the lips of age and wisdom a solution of difficulties, which he had already met in meditating upon the law of God. It was the custom in the Jewish schools for the scholars to ask questions of their teachers, and much of the books of the rabbis consisted of the answers of the rabbis to such questions. All the doctors and others who were present were “ amazed at his understanding and his answers.” He manifested more intelligence in asking questions and in answering their questions than the ordinary scholar; his degree of intelligence was such that all were astonished at his understanding of the law. It will be noticed here that Jesus at the age of twelve is not occupying the place of a teacher, but is sitting in the circle among the doctors and their hearers. Luke 2:48-50 —And when they saw him, they were astonished;— When Joseph and Mary saw Jesus engaged in this study or conversation with the rabbis, “ they were astonished” ; the original Greek uses a very strong verb here, which means “ to strike out or drive away from”; hence the meaning is “ to drive out of one’ s senses”; “ amazed” is to throw into a “ maze” or labyrinth, and is closely akin to the Greek word used here. It seems that Mary should have paused before she spake to him in the manner of reproof that she used; she should not have been so “ astonished” when she remembered all the supernatural events connected with his conception, birth, and divine protection. She said: “ Son, why hast thou thus dealt with us?” “ Son” here means “ child,” as the original means a word which implies passive or dependent relation. There is a rebuke in Mary’ s language. She adds that “ thy father and I sought thee sorrowing.” Joseph was not his father, but this shows that he had been taught to regard Joseph as his real father. Up to this time Joseph had been called by Jesus “ father,” but from this time on never does he speak of Joseph as his father, neither does Mary, henceforth, speak of Joseph as the father of Jesus. The original means that they had “ sought” or “ were seeking with sorrow.” Mary seems to be going over in mind the process of the long search that they had made for him. And he said unto them,—With mental anguish which amounted to distress of body, hour after hour Joseph and Mary had searched without success for the missing child; hence the rebuke that Mary gave to Jesus. However, Jesus replied: “ How is that ye sought me?” This is the first recorded saying that we have of Jesus; they are spoken to his mother. He means why have you been searching for me; the words of Jesus do not imply a rebuke, as some have affirmed, but are words of anxious solicitude for his mother’ s anxiety. His reply has reference to the state of mental distress with which they sought him as is shown from his next words. He said: “ Knew ye not that I must be in my Father’ s house?” The word “ must” here means “ it is necessary” or “ it behooves.” Jesus often used this word concerning his own ap¬pointed work, and expressed both the inevitable fulfillment of the divine counsels and the absolute constraint of the princi¬pal duty upon himself. (Matthew 16:21 Matthew 26:54; Mark 8:31; Luke 4:43 Luke 9:22 Luke 13:33 Luke 24:7 Luke 24:26 Luke 24:46; John 3:14 John 4:4 John 12:34.) “ In my Father’ s house” means that he must be doing those things of God. Mary’ s question was not as to what her son had been doing, but as to where he had been; Jesus answers her by asking: Where is the child to be found but in his Father’ s house? And they understood not the saying—It seems to us strange that after the revelations that had been made to Mary and Joseph (Matthew 1:20; Luke 1:32 Luke 1:35) that they should have been at a loss to understand Jesus’ reply; but the years of his infancy and childhood passing away without any strik¬ing incident, it may be that they lost sight in part of the wondrous circumstances attending his birth. They may never have understood fully the depth of meaning, which, in the light of the New Testament, we find no difficulty in attaching to these declarations. It is certain that this consciousness of Jesus as to his divine nature threw Joseph and Mary into the profoundest reflection as to the full meaning of the words that he uttered. Luke 2:51 —And he went down with them,—The geographical direction from Jerusalem to Nazareth is “ down,” hence Jesus went with Joseph and Mary down to Nazareth. We do not hear any more of Jesus until the time for his baptism; eighteen years of silence is spent at Nazareth, as he was about thirty years old at his baptism. We are told that “ he was subject unto them.” The original in the Greek denotes “ habitual, continuous” subjection. He had been subject to them even before this, and this is mentioned here when it might seem that he could by this time have exempted himself from obedience to any human authority. It was a great honor to the home of Mary to have Jesus sojourn as her son in it; no such honor has been bestowed upon angels. We learn that Joseph was a carpenter. (Matthew 13:55; Mark 6:3.) It is a very clear inference that Jesus also learned and followed that trade.

As no further mention is made of Joseph, it is thought by many that he died soon after the visit to Jerusalem. However it is not strange, when we consider his relation to Jesus as only his reputed father, that no further mention should be made of him by any inspired historian. “ And his mother kept all these sayings in her heart.”Luke 2:52 —And Jesus advanced in wisdom and stature,—This verse covers the eighteen years of silence in the life of Jesus; these years intervened between his first visit to Jerusalem and the beginning of his public ministry. During this time his mental powers were constantly enlarging and strengthening; his physical growth was uninterrupted by sickness or disease. Some understand the word “ stature” as to mean advanced in wisdom as he advanced in age; however, this is not justified by the original. “ In favor with God and men” means that he grew in divine favor, that every step of his development was pleasing to God. Some have raised the question that if Jesus was always pure and sinless, how could he increase in holi¬ness. which is implied in his advancement in the divine favor.

Verse 1 This chapter details the birth of Christ (Luke 2:1-7), the annunciation to the shepherds (Luke 2:8-20), ceremonies of the law of Moses observed on behalf of Jesus (Luke 2:21-24), the prophecy of Simeon (Luke 2:25-35), the thanksgiving of Anna (Luke 2:36-39), episode when Jesus was twelve years old (Luke 2:40-51), and a one-sentence summary of some eighteen years of Jesus’ life (Luke 2:52). Now it came to pass in those days, there went out a decree from Caesar Augustus, that all the world should be enrolled. (Luke 2:1) Augustus … “This is the title given by the Roman Senate on January 17,27 B.C., to Gaius Julius Caesar Octavianus (63 B.C.-14 A.D.)."[1]All the world … was “a technical term used freely to refer to the Roman Empire,"[2] which was indeed, at that time, the whole civilized world. Should be enrolled … Critical allegations denying that such enrollments were made have been proved false. As Barclay said: Such censuses were taken every fourteen years; and from 20 A.D. to 270 A.D., we possess actual documents from every census taken … Here is an instance where further knowledge has shown the accuracy of the New Testament.[3][1] Encyclopedia Britannica, 1961, Vol. 2, p. 686. [2] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher, 1974), p. 36. [3] William Barclay, The Gospel of Luke (Philadelphia: The Westminster Press, 1953), p. 15. 47

Verse 2 This was the first enrollment made when Quirinius was governor of Syria.The second census under Quirinius was in 6 A.D. (Acts 5:37); and the words “the first” in this passage refer to the census fourteen years earlier in 8 B.C., but which was delayed in Palestine until the time coinciding with the birth of Christ in 6 B.C. Quirinius was twice governor and presided over both. Robertson said: Luke is now shown to be wholly correct in his statement that Quirinius was twice governor, and that the first census took place during the first period. A series of inscriptions in Asia Minor show that Quirinius was governor of Syria in 10-7 B.C., and again in 6 A.D.[4]Regarding some of the inscriptions mentioned by Robertson, these included those which were found in the autobiography of Augustus Caesar inscribed on the inner walls of the ruined temple of Augustus at Ankara. These were published in the New York Times in 1929; and these refer to the two censuses, even giving the numbers of those enrolled and naming Quirinius in both as governor of Syria. Luke is therefore quite accurate in his record. ENDNOTE: [4] A. T. Robertson, A Harmony of the Gospels (New York: Harper and Brothers, 1922), p. 266.

Verse 3 And all went to enroll themselves, every one to his own city.Here again we must take notice of the carping allegations that Luke erred in supposing that the enrollments were taken in the native cities of the citizens. Barclay called attention to the existence of a document of the Roman government with instructions pertaining to this great periodical census and with the edict. It is necessary to compel all those, who for any cause whatsoever are residing outside their own districts to return to their own homes, that they may both carry out the regular order of the census, and may also diligently attend the cultivation of their allotments.[5]In the light of such documentation, Gilmour’s imaginative comment that “It is improbable that any Roman census would require a man to report to the home of his ancestors”[6] appears contrary to established fact. Whether or not documented proof is available in every instance, Luke has been repeatedly proved to be far more dependable than any writer from the non-Christian community of that period. [5] William Barclay, op. cit., p. 15. [6] S. MacLean Gilmour, The Interpreter’s Bible (New York: Abingdon Press, 1952, Vol. VIII, p. 50.

Verse 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house of David.Luke’s design in this chapter was to show how it came about that Jesus was born in Bethlehem, despite the fact of Joseph and Mary’s residence in Nazareth, thus fulfilling the prophecy of Mic 5:2. The only reason cited by Luke for this journey to Bethlehem was the decree of Caesar and the necessity for Joseph’s obedience to it. However, it does not appear to be certain that Mary was required to make this journey. Clarke stated that “It was not necessary for Mary to have gone to Bethlehem”;[7]that is, it was not necessarily a requirement of Caesar’s decree that she should have gone. The priority of the decree as the reason for the journey is plain, for it was the only reason Luke mentioned; but there were doubtless other considerations also. Childers too believed that “Neither Roman nor Jewish law required Mary to accompany Joseph for this registration."[8] He assigned, as reasons why she did so, (1) the fact of their love for each other, (2) Mary’s desire that Joseph should be with her for her delivery, and especially (3) the leading of the Holy Spirit; nor may we leave out of sight the presumption that Mary knew of Micah’s prophecy and, guided by God’s Spirit, moved toward fulfillment of it.

Elizabeth had already identified Mary’s unborn Son as the Messiah (1:43). However, her faith might not have been sufficiently strong to have caused her to go to Bethlehem without the occasion of Caesar’s decree. There is a possibility, at least, that under the circumstances they had decided to move to Bethlehem. Some elements of the sacred accounts, such as their remaining in the area after Jesus’ birth, “indicate that when Joseph and Mary went to Bethlehem, they were considering it a permanent move."[9] Harmonizing with this suggestion is the fact that after going to Egypt, they intended to return to “the land of Israel”; but upon learning that another Herod was on the throne, and in obedience to God’s warning in a dream, they went instead to Galilee (Matthew 2:21-23). Summers pointed out that “Bethlehem was the historical headquarters of the stonemason’s guild,"[10]an association that included “tektons” of at least three classes of workers. These were carpenters, stonemasons, and certain kinds of farmers. Luke omitted a number of events related by Matthew, not only because they were already well known from the “many” sources used by all the Gospels, but because they did not fit into the particular design of his Gospel. Here, the big point is that the fulfillment of the prophecy of Christ’s birth in Bethlehem was accomplished by the pagan lord of the empire, Augustus Caesar, whose census was the immediate cause of it. Bethlehem … means “place of bread,” and it was appropriate that the Bread of Life should have been born there, and that the Son of David should have been born in the village so intimately associated with the history of David the shepherd king of Israel. [7] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1829), Vol. V, p. 369. [8] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), p. 445. [9] Ray Summers, op. cit., p. 37. [10] Ibid.

Verse 5 To enroll himself with Mary, who was betrothed to him, being great with child.Who was betrothed to him … indicates that the relationship between Joseph and Mary was still that of an unconsummated marriage; although, of course, they had been living together since the command to Joseph by the angel in a dream (Matthew 1:20). Being great with child … suggests that, since the time of delivery was near, the most urgent considerations had induced Mary to accompany Joseph on this trip.

Verse 6 And it came to pass, while they were there, the days were fulfilled that she should be delivered. And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.This was the central event in world history, apparently of the most ordinary significance to anyone who might have been aware of it, but actually the pivot upon which the future of mankind turned, the cornerstone and foundation of all mortal hopes. Her firstborn son … “This means that there were other children born to Mary after this. If Luke had believed in the perpetual virginity of Mary he most likely would have used “only born” ([@monogene]) rather than “firstborn” ([@prototokon])."[11] Both Mark and Matthew named four sons called “brothers” of Jesus; and there was utterly no indication by either sacred writer that “brothers” was to be construed otherwise than in the ordinary sense. (Matthew 13:55; Mark 6:3). This writer feels no compulsion toward accommodation with the superstitions that arose with reference to Mary’s perpetual virginity. Strong agreement is felt with Childer’s comment: Commentators who accept the Roman Catholic view that Mary had no other children deny that the term firstborn indicates later births by her; but it seems clear to this writer that they are denying fact to support doctrine.[12]And while it is true that, in a technical sense, “firstborn” does not prove there were other births, it certainly does not deny the fact; and, coupled with the repeated mention of Jesus’ “brethren” in the Gospels, it is conclusive. Allegations to the contrary are founded upon a mistaken premise that the state of virginity is holier than the state of matrimony, declared by an apostle to be: “honorable in all.” Wrapped him in swaddling clothes … Barclay has given the only description of these that this writer has ever seen, as follows: Swaddling clothes were like this - they consisted of a square of cloth with a long, bandage-like strip coming diagonally off one corner. The child was first wrapped in the square of cloth, and then the long strip was wound round and round about him.[13]And laid him in a manger … The word here denotes “not’ only a manger but, by metonymy, the stall or `crib’ (Proverbs 14:4) containing the manger.” [14] One cannot fail to be impressed with the intimations of Christ’s final sufferings which appear in things related to his birth. In his death, they wrapped him in “bandages” much like swaddling clothes; and he was nailed to the “tree” much like the manger made from a scooped-out log. He who was to bear the sins of all men, in accepting a share of man’s mortality, was even in his birth associated with emblems of suffering. Just as there was no room in the inn, there was no room for him in the world which slew him. There was no room in the inn … The limited capacity of ancient inns, the influx of others for the enrollment, and the normal fluctuations in every business were probably among the conditions that made it impossible for the holy parents to have found better accommodations; but, over and beyond all this, it was the will of God that the Saviour of all people should have been born in such humble circumstances. No room for the Son of God! What a commentary is this upon the situation of Adam’s rebellious race when the Dayspring from on High visited our sinful world! The King had indeed come to visit his children, but what unworthy hosts they proved to be! Just what day of the week, month, or year did this occur? It is simply impossible to tell, there being, in fact, some question of exactly what year it was. The comment of the incomparable Adam Clarke is worthy of repeating in this context. He said: Fabricus gives a catalogue of no less than 136 opinions concerning the YEAR of Christ’s birth; and, as to his , it has been placed by Christian sects and learned men in every month of the year!; … but the Latin Church, supreme in power and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma![15]Regardless of human curiosity and preoccupation of scholars with this question, “we should take our cue from the obvious lack of divine interest in the question."[16][11] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids, Michigan: Baker Book House, 1966), p. 50.. [12] Charles L. Childers, op. cit., p. 446. [13] William Barclay, op. cit., p. 16. [14] W. E. Vine, An Expository Dictionary of New Testament Words (Old Tappan, New Jersey: Fleming H. Revell Company, 1940), Vol. II, p. 35. [15] Adam Clarke, op. cit., p. 370. [16] Charles L. Childers, op. cit., p. 447.

Verse 8 And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. TO THE And there were shepherds … Their names are unknown, but they were appropriate representatives of Adam’s race; and, as these words stand, they have a far more significant meaning than if personal names of these laborers had been supplied. Abiding in the field … The fact of the shepherd being outdoors suggests the temporal and transitory nature of the human family’s status on earth. In the larger context of man’s earthly tenure, the shepherds were better representatives of mankind than dwellers in strong houses might have been. In a sense, all men are “in the field,” subject to all limitations of earth life, and remaining but a brief span of time. By night … Appropriately, Jesus was born at night; for there was a darker night symbolized by that event. The scepter had about departed from Judah; the savage Idumean was on the throne of David; pagan darkness engulfed the world; and the lord of the whole world was the first of the Caesars, Augustus, whose successors would drown the world in blood, debauch the government, and usher in the age of darkness. Beyond the confines of the ancient empire, the long and shameful gloom had settled over all the world; all nations sat in darkness. O what a night was that which wrapped The heathen world in gloom! O what a Sun which rose this day Triumphant from the tomb.[17]O what a night it was for all When Mary found no room To wrap her Babe but in a stall Encircled by the gloom.

• (second stanza by James Burton Coffman) ENDNOTE: [17] Anna L. Barbauld, hymn, “Again the Lord of Light and Life” Great Songs of the Church (Cincinnati, Ohio: Standard Publishing Company, 1937), No. 328.

Verse 9 And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid.The angels appearing to Zacharias and to Mary, already recorded by Luke, do not seem to have been accompanied by the “glory” mentioned here. In this instance, it was necessary for the shepherds to be able to see. A similar glory was seen by Paul in the appearance to him of Jesus on the Damascus road. The fear of the shepherds was like that which always accompanied such a visitation.

Verse 10 And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people.Be not afraid … Fear has ever been the bane of human existence on earth, ever since the fall from Eden. Man is born with only two fears, that of falling and that of a loud noise; but, to these, his experience quickly adds many more, and his fertile imagination countless others. The calming of mortal fears has frequently engaged God’s concern, as in this instance through his angels. To all people … The good news announced by the angels was not merely for Israel, but for Gentiles and all men. It is not correct to view the universalism of Luke’s Gospel as being due to any conscious choice on his part, selecting only the material that would convey this; because in this very episode we have Luke the Gentile recording the first announcement of Jesus’ birth, not to Gentiles, but to Jewish shepherds. On the other hand, Matthew the Jew, and scholarly expert in the Old Testament Scriptures, introduced the Gentile wisemen as first learning of the Saviour’s birth through the message conveyed by the star (Matthew 2:1; Matthew 2:3). Wonderful are the ways of the Lord.

Verse 11 For there is born unto you this day in the city of David a Saviour, who is Christ the Lord.Three titles of the Son of God were announced by the angels. Saviour … has reference to Jesus’ office as the sin-bearer, the procurer of salvation for the sons of men, a salvation which, preeminently above everything else, was the remission of their sins and restoration of the fellowship lost in Eden. Christ … identifies Jesus as the fulfillment of Old Testament prophecy, the Shiloh, Anointed, Suffering Servant, and Messiah foretold of old. Although the term had been corrupted by the base and foreign elements of meaning imported into the title by the carnal and malignant secularism of the religious hierarchy, it had the true meaning that Jesus was the divine head of the theocracy, the lawful ruler of Israel, the promised Son of David who would usher in the great kingdom, misunderstood by the Jews as a mere resurrection of the low kingdom of Solomon. The Lord … The preference Luke showed for this title in his record of Jesus’ life and teachings is alleged by the critics to have been the cause of his using it in such contexts as this, “retroactively,” thus denying that Luke really reported here exactly what the angels said. Such a view is totally unworthy of acceptance. Rather, it is in the use of the term “Lord’ by Elizabeth and by the angels, etc. which accounts for Luke’s preference for it. This Gospel was written only thirty years after the events related; and the widespread use of “Lord” as a title of Jesus Christ, as evidenced by the writings and preaching of Paul, with whom Luke had been a traveling companion for many years, postulates that there was a cause for such widespread acceptance of the title; and that cause is evident in the event here, in which the angels of God called Jesus “Lord.”

Verse 12 And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.Not the swaddling clothes, which were common, but the babe’s “lying in a manger” was the sign.

Verse 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, And on earth peace among men in whom he is well pleased.A multitude of the heavenly host … A host of angels is represented in the Old Testament as forming the bodyguard of Deity (Psalms 103:21; Daniel 7:10). As Boles said, “This praise was a proclamation of the newborn King and a confirmation of the glorious tidings to the shepherds, and through them to all people."[18] Angels shouted for joy at creation (Job 38:7), served at the giving of the Mosaic law (Deuteronomy 33:2; Acts 7:53; Galatians 3:19); and now, with greater wonder than ever, and with even greater joy, they celebrated the entry of God into human life. “Peace” was proclaimed by angels on the night in which the Prince of Peace was born. Glory to God in the highest … is the so-called “Gloria in Excelsis Deo,” another of the famous Latin hymns of Christendom. The variations of the renditions of “peace to men of good will,” “peace on earth; good will to men,” or as here, are of no importance, although this version is preferable, due to the fact of its keeping in view the truth that it is not “good will to men” who are wicked, but “good will to men” who honor God, which was promised and proclaimed by the angelic host. Did the angels sing on this occasion? “The morning stars sang together, and all the sons of God shouted for joy” (Job 38:7) in creation; and there can be no doubt, really, that they did so here. However, there is no New Testament word to confirm the comment that “The choir which so suddenly joined the angelic messenger sang heavenly music about the Prince of Heaven."[19][18] H. Leo Boles, Commentary on the Gospel of Luke (Nashville: The Gospel Advocate Company, 1940), p. 55. [19] Charles L. Childers, op. cit., p. 448.

Verse 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 unto us. Note that here “Lord” is the title of the Father in heaven; and the angels had just used it of Jesus. The angels had not commanded the shepherds to go see the child Jesus, but the implication that they should do so was contained in the sign given to aid their finding him.

Verse 16 And they came with haste, and found both Mary and Joseph, and the babe lying in the manger.Surely there was only one babe in Bethlehem that night whose mother had found no place but a manger to lay him; and thus the sign was sufficient to enable the accomplishment of their mission. With haste … is significant. When God gives his great opportunities to men, it is needful that they should seize them at once. Moving quickly to do God’s will is seizing the flood tide that leads on to victory. Delay may hinder or thwart altogether the blessing God intended.

Verse 17 And when they saw it, they made known the saying which was spoken to them about the child.Childers thought that the shepherds might have “received additional information about the child from Mary and Joseph”;[20] but the use of the singular “saying” would seem to restrict what these men preached to the words of the angel to them. As Barnes said: Having seen the child for themselves, they now had 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.[21][20] Ibid. [21] Albert Barnes, Notes on the New Testament (Grand Rapids, Michigan: Baker Book House, 1954), p. 20.

Verse 18 And all that heard it wondered at the things which were spoken unto them by the shepherds.Wondered … Most people were inclined to wonder about such a message; but there is no evidence that any of them at all were concerned enough about the coming of the Messiah to investigate any further. This is the attitude of the vast majority of men in all generations. The greatest news of all ages had broken in their community, and the people “wondered” about it. It reminds one of the newspaper editor who reported Wilbur and Orville Wright’s flight of an airplane by an inconspicuous, scanty, and apparently skeptical notice of it on a back page. There was a far greater lack of perception in Bethlehem the night Jesus was born.

Verse 19 But Mary kept all these sayings, pondering them in her heart.Sayings … not merely the “saying” of the shepherds, but that of the angel to herself, that of the angel to Joseph, and many others. Kept all these sayings, pondering them in her heart … Two things of vast importance are here: (1) Mary kept all these sayings. “In her heart” does not modify “kept,” which is an indication that Mary made accurate records of all that took place. All mothers like to keep a “baby book,” and there can be no doubt at all that the most accurate record of things that attended Jesus’ conception and birth was made by his virgin mother and, in due course, given to the author of this Gospel. (2) She pondered them in her heart. This indicates that Mary continually had these things in mind, meditating upon them, and wondering, perhaps, what the full import of such things could be.

Verse 20 And the shepherds returned, glorifying and praising God for all the things they had heard and seen, even as it was spoken unto them.Returned … Great religious privilege did not release them from their prosaic task; and thus it is for all who share in the heavenly message of the Saviour. The most exalted influence of the Christian gospel in the lives of men does not release them from earthly duties. Peace on earth … How that echo of the angel’s message must have thrilled and benefited them. Of course, it was not for long. Indeed the doors of the temple of Janus were closed when Christ was born, significant symbol of a world at peace; but the destruction of the Holy City itself loomed in the future. The peace the angel mentioned could not come except to them who would love and honor Christ, making it impossible for many.

Verse 21 And when eight days were fulfilled for circumcising him, his name was called JESUS, which was so called by the angel before he was conceived in the womb.MOSAIC FOR JESUSNot a jot or a tittle of the law was broken by Jesus. He was born under the law and fulfilled all of its requirements perfectly, thus achieving the true righteousness to be made available to all men “in him,” that is, through union with and identification with Christ. Since the purification of Mary, mentioned a little later, and the circumcision of Christ were commandments of the law, they were obeyed. Barnes pointed out that just as Christ was baptized to “fulfill all righteousness” (Matthew 3:15), it was also proper that he should have been circumcised. “It is necessary for the future usefulness of Christ; without it, he could not have entered any synagogue, or had access to the people, or have been regarded as the Messiah."[22]As in the case of John the Baptist, and according to custom, the formal naming took place at circumcision; even though, in both cases, the name had been given before that event. ENDNOTE: [22] Ibid., p. 22.

Verse 22 And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord (as if is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord).Their purification … carries some hint that Jesus needed purification also; and, if so, this has reference to ceremonial uncleanness, a thing Jesus suffered as an inherent factor of the incarnation. He was “made to be sin” on our behalf (2 Corinthians 5:21). Again from Childers: His whole life shows that he identified himself with this sinful race - though he was sinless. Jesus always submitted to religious rites which were necessary for sinful men, even though they were not really necessary for him.[23]For Old Testament teachings regarding the purification of women after childbirth, and the redemption of the firstborn, see: Leviticus chapter 12; Exodus 13:2; Numbers 8:16; Numbers 18:15. These ceremonies are mentioned here for the sake of showing that all legal requirements under the law were carefully observed. ENDNOTE: [23] Charles L. Childers, op. cit., p. 451.

Verse 24 And to offer a sacrifice according to that which is said in the law of the Lord, a pair of turtledoves, or two young pigeons.This shows that Mary and Joseph offered the offering of the poor, as allowed (Leviticus 12:8) for those whose means were meager; and it was perhaps for the purpose of highlighting this that Luke included the fact of exactly the kind of offering they made. THE SONG OF SIMEONIn the midst of the ceremonies being observed in the temple, the appearance of Simeon took place. His words, called the “Nunc Dimitis,” are so-called from his first words as rendered in Latin, and are referred to as a “song,” not because he sang them, but because for generations afterwards they have been sung by others.

Verse 25 And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him.Simeon … This man has been identified as the son of the famous Hillel, father of Gamaliel, and president of the Sanhedrin.[24] Spence noted that the Mishna (part of the Talmud), which preserved the record of sayings of great rabbis, has no word from Simeon, “perhaps owing to the hatred incurred because of his belief in Jesus of Nazareth."[25]Righteous and devout … The Greek word for “devout” means “circumspect or cautious,"[26] and thus Simeon was not a man to make rash or unconsidered judgments. The word also means “God-fearing."[27]Looking for the consolation of Israel … He longed for the coming of the Messiah; and the Spirit prepared his heart to recognize him. And the Holy Spirit was upon him … indicates that it was directly under the influence of the Holy Spirit that Simeon was told to go into the temple, thus making this a supplementary revelation to the one already received regarding the promise that he should live to see the Messiah. [24] Adam Clarke, op. cit., p. 374. [25] H. D. M. Spence, The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke, p. 40. [26] H. Leo Boles, op. cit., p. 60. [27] J. R. Dummelow, op. cit., p. 743.

Verse 26 And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord’s Christ.The past perfect tense indicates action that had been completed in the past. His waiting for the fulfillment of so glorious a promise was referred to as “waiting for the consolation of Israel” in the preceding verse.

Verse 27 And he came in the Spirit into the temple: and when the parents brought in the child Jesus, that they might do concerning him after the custom of law, then he received him into his arms, and blessed God, and said,The parents … Luke’s use of this word for Joseph and Mary here, and again in Luke 2:41, and Mary’s reference to Joseph as “father” of Jesus raises no question whatever regarding the virgin birth. One grows weary of the sophistry, and that is all it is, that seizes upon such expressions as any manner of denial of the facts Luke had so dogmatically affirmed only a moment before. They were his “parents” legally; Joseph was his “father” legally; and a student of the New Testament must be out of his senses to suppose that Jesus was reared any other way than as the “supposed” child of Joseph (Luke 3:23), a fact Luke stated. Could it be imagined, even for a moment, that Mary and Joseph would have shared the glorious truth of Jesus’ virgin birth with the nosey neighbors of unbelieving Nazareth? or with the secular hypocrites who ran the temple? NO!

It must be supposed even further that Mary did not tell Jesus himself of the marvels that attended his birth, at least not the whole story until he reached sufficient age. The fact of her eventually sharing the full wonder of it all probably came when Jesus was about twelve years of age; and it was Jesus’ full comprehension of what Mary had told him (probably recently) which may account for the incident of his hearing and asking questions of the religious doctors, and his first recorded reference to God as “my Father.” And is not the inference which we have spelled out here exactly the reason why Luke recorded these references to “parents” and “father” as inclusive of Joseph? If any other course had been followed, the function of the blessed Mary would have been that of a child-worshiper, rather than that of a competent mother of our Lord. What Luke is saying here is that, despite the supernatural elements in the birth of Jesus, he was at once relegated by his legal parents to the ordinary status of any child, and that his infancy, youth, and immaturity were those of any normal human being. That this should have been so was inherent in the fact of the incarnation. In this same connection, there inevitably came to the holy mother herself an acceptance of the normalcy of Jesus’ life and person. Time eroded, to a certain extent, but never effaced, the blessed memories of Jesus’ supernatural birth; and when Jesus dramatically claimed God as “my Father” (Luke 2:49), it was only natural that Joseph and Mary “understood not the saying which he spake unto them.” All of the basic knowledge needed for the understanding of it, they already had, as Luke’s history shows; but Joseph and Mary, lulled by the years of Jesus’ normal and unspectacular development, found nothing in their knowledge of the child Jesus thus far that could enable their understanding of it. In all probability, the same state of affairs continued until the baptism of Jesus eighteen years later. The facts related here are of vast importance in refuting the wild and irresponsible tales that were fancied during the Dark Ages with reference to the child Jesus. After the custom of the law … See under Luke 2:21.

Verse 29 Now lettest thou thy servant depart, Lord, According to thy word, in peace; For mine eyes have seen thy salvation, Which thou hast prepared before the face of all peoples; A light for revelation to the Gentiles, And the glory of thy people Israel.This passage carries the imagery of a bondservant requesting of his master that he might be dismissed. Simeon recognized that in the giving of Christ, God had indeed accomplished the salvation of men inclusive of the Gentiles. That Jesus was indeed the glory of Israel is fully true; but the Israel of this promise is far more extensive than secular or national Israel, and encompasses the redeemed of all ages.

Verse 33 And his father and his mother were marveling at the things which were spoken concerning him.Childers’ discerning comment on this catches the truth of it exactly: Simeon was not telling Joseph and Mary anything they had not previously learned about Jesus. They marvelled, rather, that these truths should come to them from a stranger and under such circumstances. The marvel to them, and to us, is that everything that was said by all of God’s messengers harmonized so perfectly.[28]ENDNOTE: [28] Charles L. Childers, op. cit., p. 453.

Verse 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the falling and the rising of many in Israel; and for a sign which is spoken against.No indeed! Luke had not forgotten about the virgin birth, nor had his reference to “parents” and “father” been any denial of it. Notice how it comes into focus here in the words of Simeon who addressed these words, not to Joseph at all, but to Mary his mother. Rising and falling of many … Those rising would be such men as the fishers of Galilee who would become his apostles, and those falling would be such unbelievers as Annas and Caiaphas, the mighty high priests, and the ruling hierarchy. A sign which is spoken against … The name of Jesus was spoken against, not only by the Roman writers such as Tacitus, Suetonius, and Pliny, who “spoke against the Name with the most intense bitterness”;[29] but “The great rabbinical schools which flourished in the first three centuries of Christianity, commonly used such names of Christ as That Deceiver,' That Man,’ and `The Hung’.” Even today the holy SIGN is spoken against by the servants of Satan throughout the world, some of whom spent their entire lives in the study of the Holy Scriptures in pursuit of the one purpose of finding something which they can deny. ENDNOTE: [29] H. D. M. Spence, op. cit., p. 41.

Verse 35 Yea and a sword shall pierce through thine own soul, that thoughts out of many hearts many be revealed.This prophecy is a marvel. It foretold that Mary would live to see Jesus crucified, and of the bitter sorrow in her own heart at the things which would befall the Son. (Joseph was not included in this.) The specific purpose of Calvary is also seen in the revelation of men’s thoughts, which would flow out of it. Calvary is God’s divider and separator of the good from the bad. The life of Jesus Christ, as revealed in the New Testament, polarizes the hearts of men, turning the wicked away, and drawing the redeemed upward to eternal life. Along with Mary and Joseph, we marvel at such a prophecy.

Verse 36 And there was Anna, a prophetess, the daughter of Phanuel of the tribe of Asher (she was of great age, having lived with a husband seven years from her virginity, and she had been a widow even unto fourscore and four years), who departed not from the temple, worshipping with fastings and supplications night and day.ANNA SPEAKS OF THE CHILDThe Greek New Testament describes Anna’s age thus: “And she was a widow until years eighty-four."[30] It is not clear if the eighty-four years should be applied to her widowhood, or to her whole life; but the fullness of this reference to her age inclines to the view that they should be applied to her widowhood, making her age to be over a century. Departed not from the temple … can hardly mean that she resided in it, but that she had never forsaken temple duties, despite her phenomenal age. Matthew Henry said: It is pleasant to see aged Christians not weary of well-doing; but taking more and more pleasure in it, and seeing more and more need of it, till they come to heaven. Those who are diligent and faithful in improving their light and means, shall have further discoveries.[31][30] Nestle Greek Text, (Grand Rapids, Michigan: Zondervan Publishing House, 1959). [31] Matthew Henry, Commentary (Grand Rapids, Michigan: Baker Book House, 1960), Matthew-Luke p. 225.

Verse 38 And coming up at that very hour she gave thanks to God, and spake of him to all them that were looking for the redemption of Jerusalem.Spake of him … would normally refer to “God”; but it is clear that Luke is still writing of phenomena regarding the infant Christ. The content of the message is not recorded, but it must have been similar to the testimony of Simeon.

Verse 39 And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.Luke omitted the flight to Egypt and other important details of the life of Christ at this point, making it exceedingly unlikely that he had a copy of Matthew available to him. Even if he had, such omissions are characteristic of Luke’s style. Another example was cited by Childers: The same sort of writing occurs in Acts 9:25-26, where it appears that Paul returned to Jerusalem shortly after his conversion; but in Galatians 1:17-18, we learn that three years elapsed before his return. Such omissions are common in Scripture and other ancient writings.[32]ENDNOTE: [32] Charles L. Childers, op. cit., p. 455.

Verse 40 And the child grew and waxed strong, filled with wisdom: and the grace of God was upon him.Luke here related the normal growth and mental development of the Christ child. Filled with wisdom … is “becoming full of wisdom” in the Greek (English Revised Version (1885), margin), and should have been translated thus, which would have emphasized the normalcy of Jesus during this period, a normalcy that Luke had clearly in mind throughout.

Verse 41 And his parents went every year to Jerusalem at the feast of the passover.THE BOY JESUS IN THE TEMPLEHis parents … See under Luke 2:28.

Verse 42 And when he was twelve years old, they went up after the custom of the feast; and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not.All Jewish adult males were required to attend the passover; and it was usually observed by the entire families of all the people who were physically able to make the journey. There is nothing here of the Bar-Mitzvah service for Jewish boys entering their thirteenth year, although the age of Jesus is certain to bring speculations about it. Caravans of people attending the great feast traveled in companies; and it was quite easy for Jesus to “get lost” on the return journey. Any twelve-year-old boy would have known how to do that!

Verse 44 But supposing him to be in the company, they went a day’s journey; and they sought for him among their kinsfolk and acquaintance: and when they found him not, they returned to Jerusalem, seeking for him.This passage formed the basis for many a great sermon of the Restoration, in which were these analogies: (1) Many continue along life’s way believing that Jesus is in their company, when actually he is not. (2) The search for Christ begins with kinsfolk and neighbors, but he is not with them either! (3) Then, let men return to Jerusalem, that is, to the gospel that was first preached in Jerusalem, to the true teachings of the New Testament. (4) Sure enough, Jesus was found in the temple, a figure of his church; and that is where he is found today.

Verse 46 And it came to pass, after three days, they found him in the temple, sitting in the midst of the teachers, both hearing them and asking them questions: And all that heard him were amazed at his understanding and his answers.This picture of Jesus in this incident is that of a precocious learner and not that of a teacher of the religious doctors. His answers mentioned in the last clause were the type of answers students return to teachers examining them with questions. The only fact affirmed here is the advancement of understanding already attained by the boy Jesus at such an early age.

Verse 48 And when they saw him they were astonished; and his mother said unto him, Son, why hast thou thus dealt with us? behold thy father and I sought thee sorrowing.The word “Son” here is actually “Child” (Greek, English Revised Version (1885), margin), showing that Mary still regarded Jesus as a child, hence the reference to Joseph as “thy father,” a reference never repeated again. This event took place at that age of Jesus when he was first fully conscious of just “who” he was. Had his mother, but recently, filled him in with a narrative of the events attending his conception and birth? Yes, in all probability. Despite this, Mary had not until this hour realized the full import of all that she knew of Jesus. She had been too busy being his mother.

Verse 49 And he said unto them, How is it that ye sought me? knew ye not that I must be in my Father’s house?What did Jesus mean? He was saying, Look, we were all in the temple; I did not leave it; you did. I did not leave you; you left me! In my Father’s house … This is the first recorded utterance of Jesus; and, in it, he laid claim to a relationship to Almighty God, in a sense that distinguished his relationship from one that is open to other men; and throughout his ministry, this claim of Jesus was often repeated. Clearly, this statement of Christ so early in his life is the principal thing Luke intended to be taught by this episode. Like the apostle John, Luke also regarded the spiritual implications of such an event; and, in this quality, he is more like John than the other synoptics. As Robertson said: The Christ of Paul and of John is in the synoptic Gospels. In all essentials, the picture is the same in Luke as in John and Paul.[33]ENDNOTE: [33] A. T. Robertson, op. cit., p. 258.

Verse 50 And they understood not the saying which he spake them.To misunderstand this verse as implying that Joseph and Mary had never even heard of such a thing as the virgin birth, or the Messiahship of their Son (as in Interpreter’s Bible), is to miss the point of Luke’s sublime history; and only those who are perversely ignorant of Luke’s inspired record can so misunderstand it. See under Luke 2:28 ff. Many who are ignorant pretend to misunderstand because of unbelief.

Verse 51 And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all these sayings in her heart.Here Luke virtually attributed to Mary the narratives just concluded, and without actually naming her as his source, nevertheless made that conclusion mandatory. The precocious wisdom of the boy Jesus, and his certain consciousness of his unique relationship to the Father in heaven, were not looked upon by Jesus as sufficient to his earthly mission; but he recognized himself still to be a child. The hour of his emergence as the world’s Saviour would be awaited by him until some sure indication of the Father’s will informed him that “his hour” had come. In the meanwhile, he would not disgrace himself as a child prodigy. He manifested the noblest quality of youth, that of loving submission to his earthly parents.

Verse 52 And Jesus advanced in wisdom and stature, and in favour with God and men.The fourfold development of Christ: mentally, physically, socially, and spiritually is here affirmed, exactly the type of growth and development that is inherent in the very fact of the incarnation. He who “emptied himself” and became a man found it needful to pass through the helplessness of infancy, the ignorance of babyhood, and the incompetence of adolescence just like all men. The true humanity of our Lord is thus brilliantly presented by Luke, no less than his true deity. That this is the greatest mystery of all ages is a fact; but that has not prevented the full acceptance of it by the faithful of all ages.

Questions by E.M. Zerr For Luke 21. Who was Caesar Augustus? 2. What decree did he send out? 3. At what period was this? 4. To what city would each one go? 5. From what place did Joseph come ? 6. Who came with him ? 7. To what place did he come? 8. Why to this place? 9. What made this place the “city of David” ? 10. While here what occurred? 11. How was it clothed? 12. And where did she lay it? 13. What reason is given for this ? 14. Was Jesus born in a manger? 15. What were some shepherds doing at this time ? 16. Where were they doing this? 17. Would this be in the winter season? 18. Was Jesus born on Christmas day? 19. What shone about the shepherds? 20. State what the angel said he was bringing. 21. For what people was it to be? 22. Who was the subject of this good news? 23. Where was he born? 24. Give his titles. 25. What sign was given them? 23. Who suddenly appeared? 27. Tell what they were doing. 28. What were they saying? 29. After this where did the angels go? 30. What did the shepherds propose to do? 31. Tell what they found. 32. What did they then make known? 33. How were the hearers impressed ? 34. What did Mary have to say about it ? 35. What did she do? 36. Describe the further movements of the shepherds. 37. What was done when Jesus was 8 days old ? 38. And what was done about a month later? 39. What were Mary’ s financial circumstances? 40. What kind of man was Simeon? 41. Tell what revelation he received ? 42. What led him into the temple? 43. State what he did. 44. What was he willing to do? 45. Tell what his eyes had seen. 46. How was it to affect the Gentiles ? 47. And how the people of Israel? 48. Who is “his” in 33d verse? 40. At what did Joseph and Mary marvel? 50. Whom did Simeon next bless? 51. For what was the child set? 52. State his unfavorable prediction for Mary. 53. What was to be revealed through Jesus? 54. What was Anna? 55. Slate her domestic record. 56. And her devotional practice. 57. What part did she have on the present occasion? 58. To what place did Joseph and Mary go ? 59. How did the child progress? 60. What took him to Jerusalem ? 61. On the return what did the parents discover? 62. How long had they been on the way? 63. Where did they look for him? 64. And where did they find him? 65. Whom was he among? 66. Tell what he was doing. 67. What caused all the people to be astonished? 68. State his mother’ s words to him. 69. And his answer. 70. Did they understand his statement? 71. To what place did they then go? 72. State Jesus’ conduct toward his parents. 73. What secrets did Mary keep ? 74. In what did Jesus increase?

Luke 2:1

1 Caesar Augustus was the head of the Roman Empire at the time John and Jesus were born. World is from a Greek word that means the inhabitants of the earth. Virtually all of the civilized people of the world were under the power of this empire (it being the fourth of the world empires predicted in Daniel 2:36-40). Taxed is from which means to be enrolled. The purpose of this enrollment was to obtain a list of the citizens to be taxed, which is the reason the translators rendered the word as they did.

Luke 2:2

2 Josephus, Antiquities of the Jews, Book 18, Chapter 1, Section 1, verifies this statement of Luke. The reader may consult this historical passage for his own information, which I will not take the space to copy here.

Luke 2:3

3 His own city. Most countries are divided into smaller units, each with a center of jurisdiction at which the birth lists of citzens are kept on record, such as the county unit in the United States. The Jews had a similar custom of keeping their records according to the family groups to which one belonged, and such records were stored in the city that was attribuated to that family.

Luke 2:4

4 Joseph descended from David, hence he went to Bethlehem to register because that little city was known as the city of David. (See 1 Samuel 16:1.)

Luke 2:5

5 A wife would not have to leave home to pay her taxes, but she would need to appear in person to be placed upon the enrollment of citizens according to the Roman procedure. His espoused wife is explained at Matthew 1:25. Her condition of expectancy though engaged only to Joseph is explained at Matthew 1:18-20.

Luke 2:6

6 While they were there. Many of the Lord’s plans seem to have been done just “as occasion suggested.” They may look that way to man, but God knows all about the future and can regulate it as He sees fit. It had been determined that Jesus was to be born in Bethlehem and the prophets predicted the same ( Micah 5:2; Psalms 132:6). The Lord foresaw this edict of Caesar and planned the conditions with Joseph and Mary to coincide with it for the birth of the royal babe.

Luke 2:7

7 Laid him in a manger. The birth had taken place elsewhere on a birthstool, a seat so constructed that the mother could be seated while giving birth; this is what is meant by the “stools” in Exodus 1:16. When Rachel proposed to let her maid “bear upon her knees” (Genesis 30:3), she meant that her knees could be used instead of the birthstool. After Jesus was orn, the mother found no suitable place for him as a crib, hence she put him in a manger. The lodging places in that country were combinations of bedrooms for people and stalls for their beasts of service, just as some hotels are provided with garage space for the automobiles. The word “inn” should be rendered “guestcham-ber” (the same word is so rendered in chapter 22:11), where the guests would be gathered usually as they do in the lobby or waiting rooms in hotels.

It was a time of large crowds on account of the decree of Caesar calling for all the people to come to the proper headquarters for registration. So the words no room for them in the inn have no reference to the attitude of the public towards these “humble, poor people,” as a popular but .erroneous statement of sentimentality represents.

Luke 2:8

8 The shepherds were guarding their flocks from robbers and wolves.

Luke 2:9

9 Sore afraid means they were greatly frightened by the unexpected appearance of a person out there in the darkness of the night.

Luke 2:10

0 The angel calmed their fears by telling them he was there to bring them good news. The thing he was going to tell them was a matter that concerned all people, not merely any certain race or nationality.

Luke 2:11

1 Unto you denotes that it was for their benefit the birth had occurred. The announcement of it was about the same as was predicted in Isaiah 9:6.

Luke 2:12

2 All newborn babes look very much alike, hence some mark of recognition was necessary for the information of the shepherds. This was done by two unusual facts; the way the babe was clothed and the place used for his crib. He was bound round with a strip of cloth only, indicating that the birth had very recently taken place, and a manger was not the place where babes were generally placed as a crib.

Luke 2:13

3 The “shock” was eased by the appearance of only one angel. Then suddenly a multitude of the angel band of the heavenly army appeared shouting praises to God.

Luke 2:14

4 Moffatt renders in the highest, “in high heaven,” and good will toward men, he renders, “for men whom He favors.”

Luke 2:15

5 Let us go even unto Beth-lem, shows the shepherds understood that the “city of David,” which the angel named, meant that place.

Luke 2:16

6 They found the parents near the babe that was lying in the manger.

Luke 2:17

7 That circumstance verified what the angel had told them. Doubtless they were well pleased at the combination of circumstances and reported it publicly.

Luke 2:18

8 The people .wondered about the coincidence. These shepherds could not have merely guessed at what had taken place for there were too many details in the case.

Luke 2:19

9 To ponder means to think or meditate, wondering over the great happiness that had been poured down upon her.

Luke 2:20

0 The shepherds praised God for the combination of events with the statement of the angel, thereby constituting a verifying weight of evidence. It was such a strong evidence of divine truth they could not refrain from rejoicing.

Luke 2:21

1 See the comments at chapter 1:59 as to naming a child at the same time with the rite of circumcision. According to Smith’s Bible Dictionary, “the name Jesus signifies saviour,” which made it an appropriate one to give this child.

Luke 2:22

2 See the law on this subject in Leviticus 12:1-6.

Luke 2:23

3 To be called holy to the Lord means to be regarded as His, hence the reason for presenting him to the Lord at Jerusalem where the temple was located.

Luke 2:24

4 In verse 8 of the chapter in Leviticus cited, it can be seen that a woman was permitted to offer these birds only in case she was not financially able to offer a larger sacrifice, such as a four-footed animal of the clean description.

Luke 2:25

5 Various men were inspired in Biblical times when God wished to have some message spoken, and this good man Simeon was one of those persons. The consolation means the blessing that God had promised to Israel (and all the world) through the seed of Abraham (Genesis 12:3; Genesis 22:18).

Luke 2:26

6 A special promise had been made to Simeon that he would live to see the Lord’s Christ, which means the Anointed One.

Luke 2:27

7 The Spirit in this verse is the same as the Holy Ghost in the preceding one. It was by this Spirit that Simeon was caused to come into the temple at the same time the parents of Jesus came in.

Luke 2:28

8 Simeon blessed God for letting him live to see Jesus.

Luke 2:29

9 Simeon was willing to die since the great wish of his last years had been realized, and if he had been called to die then he would have had “a peaceful hour to die,” for his last thoughts would have been on the Saviour of the world.

Luke 2:30

0Have seen thy salvation means the salvation provided of God.

Luke 2:31

1 Host prepared denotes the plans and prophecies that had been formulating through the centuries, and now brought to a climax in the birth of this child.

Luke 2:32

2 Gentiles is from a Greek word that means “nations,” and that was what God promised to Abraham as recorded in Genesis 18:18. While all nations were to be blessed through Jesus, the people of Israel were especially honored since he was a Jew.

Luke 2:33

3 His mother means the mother of Jesus; she and her husband looked on and listened to the many things being done with the admiration of fond parents.

Luke 2:34

4 Simeon then directed his prophecies toward Mary concerning the child. To be set means “to be destined or appointed,” indicating that. Jesus would be the cause of the results about to be mentioned. This fall and rising is the same as Jesus taught in Matthew 23:12. A sign spoken against refers to the opposition that. Jesus would encounter among the people who would not like his teaching.

Luke 2:35

5 Sword shall pierce through thy own soul refers to the sorrow that Mary was to have at seeing her son suffering on the cross (Matthew 27:56; Mark 15:40; John 19:25). Jesus was to exalt or abase men according to whether the thoughts of their hearts were good or evil, for he would be able to read and expose those thoughts.

Luke 2:36

6 From her viginity means from the time she was of marriageable age. She married at that time but her husband lived only seven years after this marriage. Women were inspired in Old Testament times as well as in the New. (See Exodus 15:20; Judges 4:4; 2 Kings 22:14.)

Luke 2:37

7 This woman was a good example of the widow described in 1 Timothy 5:5.

Luke 2:38

8 Spake . . . looked for redemption in Jerusalem. Only an inspired person could speak on this subject with any authentic assurance, hence this good woman used her qualification as a prophetess for that purpose.

Luke 2:39

9 Luke omits the flight into Egypt from Judea before the return to Nazareth. Matthew 2:13-15 should be read in connection with this verse.

Luke 2:40

0 The body of Jesus was human as well as divine, and was subject to the same law of growth or development as that of any other child. His spiritual or inner man, therefore, would have to develop in accordance with his body. However, since the work to be accomplished by him was of such special importance, his Father favored him with wisdom that was “beyond his years.” This will account for the beautiful story we are about to read in some following verses.

Luke 2:41

1 The law required all the males of the Jews (others might if they wished) to appear at Jerusalem at the three yearly feasts (Exodus 23:14-17; Deuteronomy 16:16).

Luke 2:42

2 Joseph took his wife and child Jesus with him on the occasion when the child was twelve years old. Whether they always went with him we are not told.

Luke 2:43

3 Fulfilled the days refers to the Passover on the fourteenth day of the first month and the seven days immediately following (Leviticus 23:4-8). Jesus began to manifest the “special wisdom” referred to at verse 40, and he remained at Jerusalem after his parents departed. There being a large group traveling together toward Galilee, the child was not missed for a while.

Luke 2:44

4 It was the next day before the parents of Jesus observed that he was not in their family unit. They next made a search for him among acquaintances and relatives but did not find him.

Luke 2:45

5 The parents returned to Jerusalem where they had last seen their son.

Luke 2:46

6 It was three days before they found their son. The doctors were the teachers in the law of Moses. Hearing and asking questions shows that Jesus was conducting what is sometimes termed a “forum” in which questions and answers may be exchanged between the people in the assembly.

Luke 2:47

7 Understanding refers to his ability to ask proper questions. for a person needs to know something about a subject to be able to ask intelligent questions about it. His answers refers to the questions these doctors (teachers) were asking Jesus about the things that pertained to the business of God.

Luke 2:48

8 The mother of Jesus told him that she and his father had been searching for him. She meant his earthly foster father, for he it was who would need to search.

Luke 2:49

9 About my Father’s business is rendered “in the affairs of my Father” by the Englishman’s Greek New Testament. The wisdom mentioned in verse 40 taught Jesus that he was destined to perform some special work in the world that pertained to God. The temple was the official headquarters of the system of religion then in force for the Jews, hence Jesus was found in that building where his parents should have looked first.

Luke 2:50

0 This verse will help to explain why the parents were so disturbed about the disappearance of their son. They understood not because they did not have that special wisdom that he had, mentioned and commented upon at verse 40.

Luke 2:51

1 Whatever object God wished to accomplish in the temple at this time by this 12-year-old boy, was done, and he was then left to accompany his parents to their home. Jesus furnishes an important example of obedience to parents that all other children should imitate. Although he possessed wisdom that was given him in a special manner (which no boy or girl today can have), yet he realized his duty to his parents. All of the things that were happening were wonderful to his mother, and she kept them in her heart or held them as a cherished subject of meditation in her young motherly affections.

Luke 2:52

2 This verse is virtually the same in thought as verse 40.