Lucas 2
J.C. Ryle · Citado em PreceptAustin
Lucas 2
Ryle - From this expression some have supposed that Simeon was at least a chief priest, if not the high priest. There is nothing to justify the supposition. As one specially inspired by the Holy Ghost to prophesy, Simeon was doing nothing more, in blessing them, than any prophet would have done, whether a priest or not. (Luke 2) Behold (idou), this Child is appointed (keimai) for the fall and rise (anastasis) of many in Israel, and for a sign (semeion) to be opposed (antilego) -- Simeon stopped praising and started prophesying. After the blessing comes the warning. Fall speaks of those who stumble over Messiah (1Pe 2:8) whereas rise speaks of those who receive Jesus as their Messiah and Savior (cf Eph 2:6). Men fall solely by their own guilt (Acts 7:51, 52; 28:25–27); men rise up solely by grace (Eph. 2:4–9). -- R C H Lenski Lenski on appointed (keimai) - "this one is set,” i.e., by God himself, for the double purpose indicated by the εἰς phrase: “for a falling and a rising up of many in Israel,” to which is added another εἰς phrase in elucidation: “and for a sign spoken against.” It is God’s intention in placing Jesus among Israel that he shall cause many to fall and perish and many to rise up and be saved. This is the so-called voluntas consequens that rests on the infallible foreknowledge and takes into account the effect of grace in men’s hearts. When men reject that grace in unbelief they fall, and it is God’s will that they perish (Mark 16:16; Isa. 8:14; Matt. 21:42, 44; Rom. 9:33). On the other hand, when God’s grace in Christ wins men and makes them rise up from sin and death in a spiritual resurrection (Eph. 2:5, 6), this is again the effect of his consequent will but at the same time the execution of his voluntas antecedens which, disregarding all else, took into account only man’s fallen estate and sent grace and a Savior for all alike (John 3:16; Rom. 9:33b; Acts 4:12). (See The Interpretation of St. Luke's Gospel) NET Note - The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14–15 and conceptually like Isa 28:13–16. Here is the first hint that Jesus' coming will be accompanied with some difficulties. THOUGHT - Jesus is history’s watershed, its dividing ridge: our relation to him is decisive for woe or weal, for bane or blessing. (Hendriksen) Jewish believer Arnold Fruchtenbaum - He tells them that Yeshua will be the rise and fall of many in Israel. He will be a point of division in the Jewish people: the rise of those who believe, and the fall of those who don’t. Gilbrant - John the Baptist's preaching also pointed to the either/or, blessing/judgment character of the kingdom of God coming in Jesus. Jesus would be a sign of salvation, yet a sign that would be rejected by many (as were Isaiah and his children, Isaiah 8:18). As a result of this rejection, Mary's soul would be pierced. This can best be understood as her witnessing the crucifixion of her own Son. (Complete Biblical Library) A T
Lucas 2
Ryle - [Wrapped Him in swaddling clothes.] On this expression, the Fathers, and most Romish writers, have built the idea that our Lord’s birth was a childbirth without labor or pain. Such an idea is, to say the least, an unprofitable conjecture. There is nothing mentioned here which a mother, in Mary’s position, in an Eastern climate, might not have done for herself without aid. There is no need of imagining and inventing miraculous circumstances in our Lord’s incarnation, beside those which are fully revealed. (Luke 2) J
Lucas 2
Ryle - Let us notice, secondly, the place where Christ was born. It was not at Nazareth of Galilee, where His mother, the Virgin Mary, lived. The prophet Micah had foretold that the event was to take place at Bethlehem. (Micah 5:2.) And so it came to pass. At Bethlehem Christ was born. The overruling providence of God appears in this simple fact. He orders all things in heaven and earth. He turns the hearts of kings whithersoever He will. He overruled the time when Augustus decreed the taxing. He directed the enforcement of the decree in such a way, that Mary must needs be at Bethlehem when “the days were accomplished that she should be delivered.” Little did the haughty Roman emperor, and his officer Cyrenius, think that they were only instruments in the hand of the God of Israel, and were only carrying out the eternal purposes of the King of kings. Little did they think that they were helping to lay the foundation of a kingdom, before which the empires of this world would all go down one day, and Roman idolatry pass away. The words of Isaiah, upon a like occasion, should be remembered, “He meaneth not so, neither doth his heart think so.” (Isaiah 10:7.) The heart of a believer should take comfort in the recollection of God’s providential government of the world. A true Christian should never be greatly moved or disquieted by the conduct of the rulers of the earth. He should see with the eye of faith a hand overruling all that they do to the praise and glory of God. He should regard every king and potentate,—an Augustus, a Cyrenius, a Darius, a Cyrus, a Sennacherib,—as a creature who, with all his power, can do nothing but what God allows, and nothing which is not carrying out God’s will. And when the rulers of this world “set themselves against the Lord,” he should take comfort in the words of Solomon, “There be higher than they.” (Eccles. 5:8.) Let us notice, lastly, the manner in which Christ was born. He was not born under the roof of His mother’s house, but in a strange place, and at an “inn.” When born, He was not laid in a carefully prepared cradle. He was “laid in a manger, because there was no room in the inn.” We see here the grace and condescension of Christ. Had He come to save mankind with royal majesty, surrounded by His Father’s angels, it would have been an act of undeserved mercy. Had He chosen to dwell in a palace, with power and great authority, we should have had reason enough to wonder. But to become poor as the very poorest of mankind, and lowly as the very lowliest,—this is a love that passeth knowledge. It is unspeakable and unsearchable. Never let us forget that through this humiliation Jesus has purchased for us a title to glory. Through His life of suffering, as well as His death, He has obtained eternal redemption for us. All through His life He was poor for our sakes, from the hour of His birth to the hour of His death. And through His poverty we are made rich. (2 Cor. 8:9.) Let us beware of despising the poor, because of their poverty. Their condition is one which the Son of God has sanctified and honored, by taking it voluntarily on Himself. God is no respecter of persons. He looks at the hearts of men, and not at their incomes. Let us never be ashamed of the cross of poverty, if God thinks fit to lay it upon us. To be godless and covetous is disgraceful, but it is no disgrace to be poor. A mean dwelling place, and coarse food, and a hard bed, are not pleasing to flesh and blood. But they are the portion which the Lord Jesus Himself willingly accepted from the day of His entrance into the world. Wealth ruins far more souls than poverty. When the love of money begins to creep over us, let us think of the manger at Bethlehem, and of Him who was laid in it. Such thoughts may deliver us from much harm. (Luke 2) James Freeman - New Manners and Customs of the Bible - Swaddling clothes”—Manger—Inn 1. The cloths in which Jesus was wrapped were commonly referred to as “swaddling clothes.” These were bandages that were tightly wrapped around a newborn child to hold its legs and arms still. The custom is still widely practiced in many countries. “Swaddling clothes” has also come to indicate restrictions imposed on the immature. 2. A manger is a feeding trough used for cattle, sheep, donkeys, or horses. Archaeologists have discovered stone mangers in the horse stables of Ahab at Megiddo. They were cut out of limestone and were approximately three feet long, eighteen inches wide, and two feet deep. Other ancient mangers were made of masonry. Many Palestinian homes consisted of one large room that contained an elevated section and a lower section. The elevated section was the family’s living quarters, while the lower section housed the family’s animals. Usually a manger, in the form of a masonry box or a stone niche, was located in the lower section. Mangers were also put in cave stables or other stalls. The manger referred to in our text-verse may have been in a cave stable or other shelter. It is doubtful that inns, in the sense of public inns with a building, existed in Old Testament times. By the time of Christ, public inns could be found in Grecian and Roman lands. The Greek word for “inn” in the New Testament implies some type of stopping place for travelers. At times it refers to a public inn. Such an inn of the first century consisted primarily of a walled-in area with a well. A larger inn might have small rooms surrounding the court. People and animals stayed together. The primary services that could be depended upon were water for the family and animals and a place to spread a pallet. In addition to referring to a public inn or lodging place, the same Greek word, kataluma, used in our text-verse, at times refers simply to a guest room in a private home (Mark 14:14; Luke 22:11). The reference in Luke 10:34 is to a pandocheion or a public lodging-place, clearly a public place where the wounded could be fed and cared for by the innkeeper. (For more detail see Freeman's original description of Swaddling clothes”—Manger—Inn) Vance Havner - No Room for Jesus Luke 2:1-7 AS Christmas day brings us around to the blessed story of the Savior's birth, it reminds us of a circumstance connected with that event which still is timely in its application. When Joseph and Mary came to Bethlehem, they were forced to put up in a stable "because there was no room for them in the inn" (Luke 2:7). Today, amid this commercialized Christmas, this overworked headache of expensive giving, God's great gift, the first Christmas gift, stands often unrecognized. It is easy enough to sing Christmas carols and put on pageants, the tribute of our lips, but how many of us honestly face Christ Himself and His challenge of discipleship at any cost? There is room for many things today, room even for much about Jesus, but is there room for Him? Let it be observed that so far as we know, this innkeeper may not have been unkind or discourteous to Joseph and Mary. I don't read that he drove them away when they came to him. He may have been very polite and even expressed his regrets, but just the same, there was no room for them. So today, most people turn down the Lord because they are preoccupied. They have nothing against Him, they may even speak well of Him, but there is no room—their hearts and homes are filled with other things. So today, men have bought land and oxen and married wives and cannot entertain the Lord Jesus—their time and thoughts are already taken up with other things; maybe not bad things, but things too important for what they are worth. This innkeeper may have said, "Come back tomorrow—some other day." So men say that at some "more convenient season" they will accept the Lord. They do not really mean to pass Him up, the house is just too full now—and after they have straightened up things a bit and made more room, then He will be welcomed. But days lengthen into weeks and months and years, and life has gone, and there has never been room enough for Jesus. What other guests do you have in your heart and home that shut out Jesus? For certainly the reason why there is no room is because there are others in His place. Is there anybody or anything in all this universe important enough to take His place? Eternity lies ahead, and you had better admit the guest who can spend it with you. You will need Him out there! Remember the man who cleaned out his house but left it empty, and seven evil spirits returned. It is not even enough to clear out undesirable guests! If Jesus does not take the place of what goes out, one's latter state will be worse than the first. God cannot use an empty heart; a vacant life will soon be devil-filled. I beg of you, on this Christmas day, do not make of it a hollow mockery by paying a wordy tribute to the Christ while you refuse Him your heart. It does no good to go to church and listen to cantatas if you have barred and bolted your heart against the Christ. Today He would graciously enter as Savior and Lord. One day He will come as Judge, and then you cannot escape Him. Be sure to put the Christ in Christmas! A Baby Boy Read: Luke 2:8-14 [Mary] brought forth her firstborn Son, and wrapped Him in swaddling cloths. —Luke 2:7 The full-page advertisement in the newspaper caught my eye immediately. Near the top of the light-blue page was the silhouette of a star. In the center of the page were the words: It’s a boy. Luke 2:11 was printed across the bottom of the page: “Today in the town of David a Savior has been born to you; He is Christ the Lord” (niv). This simple message—it’s a boy—proclaimed the indescribable gift of a Savior who came to earth as a baby. Why did He do it? We needed God to send Jesus. Because of our sin, we were separated from a holy God (Rom. 3:23). A perfect Savior and mediator was needed to bring us back together. Only God could restore the relationship. God wanted to send Jesus. He loved us so much that He gave His Son (John 3:16) so that our relationship could be restored. Jesus was the only One who could meet His demand for a perfect sacrifice—only He was sinless (Heb. 9:11-15). He willingly gave Himself on the cross. God accepted that sacrifice and raised Him from the dead. Rejoice, O soul, the debt is paid, For all our sins on Christ were laid; We’ve been redeemed, we’re justified— And all because the Savior died. —D. De Haan Jesus died that we might live. Room For Jesus Read: Luke 2:1-7 There was no room for them in the inn. —Luke 2:7 The words “there was no room for them in the inn” remind me of a family trip many years ago. We had been traveling all day, and I was trying to find a motel where we could spend the night. As we drove along the highway, our hopes were dashed time and again by the sight of No Vacancy signs. As a father, responsible for the well-being of my family, I was frustrated and discouraged. Then I thought of Mary and Joseph. How much worse it must have been for them when they arrived in Bethlehem and found no rooms available! I can imagine Joseph pleading with the manager of the inn, telling him of Mary’s condition and their desperate need for a place where she could give birth to her child. But “there was no room for them in the inn.” So when Jesus was born, His mother “wrapped Him in swaddling cloths, and laid Him in a manger” (Lk. 2:7). Today, 2,000 years later, millions of people have no room for Jesus. Although they participate enthusiastically in the festivities of the Christmas season, they keep Him out of their lives. The No Vacancy sign is there. Have you any room for Jesus, He who bore your load of sin? As He knocks and asks admission, Sinner, will you let Him in? —Whittle If Christ is kept on the outside, there's something wrong on the inside. A Gift For All Ages Read: Luke 2:1-7 She brought forth her firstborn Son, and wrapped Him in swaddling cloths. —Luke 2:7 In the early 19th century, a war-weary world was anxiously watching the march of Napoleon. All the while, babies were being born. In 1809, midway between the battles of Trafalgar and Waterloo, William E. Gladstone was born in Liverpool, England; Alfred, Lord Tennyson in Somersby, England; Oliver Wendell Holmes in Cambridge, Massachusetts; Felix Mendelssohn in Hamburg, Germany; and Abraham Lincoln in Hodgenville, Kentucky. People’s minds were occupied with battles, not babies. Yet nearly 200 years later, is there the slightest doubt about which made the greater contribution to history—those battles or those babies? So it was with the birth of Jesus. The Bethlehem crowds had no inkling that the Son of God was asleep in their little town. Only a few shepherds came to see Him, and they left glorifying God. He did not use a silvery box Or paper green and red; God laid His Christmas gift to me Within a manger bed. —Prentice No gift is more needed by a dying world than the life-giving Savior. A Gift Of Shelter Read: Luke 2:1-7 There was no room for them in the inn. —Luke 2:7 Life was tough for Datha and her family. At age 39, she had a heart attack and bypass surgery and learned that she had coronary artery disease. A year later, her 15-year-old daughter Heather became paralyzed as the result of a car accident. Datha quit her job to take care of Heather, and the bills started piling up. Soon they would be facing eviction. Datha was so angry with God that she stopped praying. Then came Christmas Eve 2004. A young girl knocked on Datha’s door. The girl wished her a “Merry Christmas,” gave her an envelope, and left quickly. Inside was a gift that would cover Datha’s housing needs for the next year. The attached note read, “Please accept this gift in honor of the Man whose birthday we celebrate on this holy night. Long ago, His family also had a shelter problem.” Luke 2 tells the story of Joseph and Mary as they searched for a shelter for Mary to deliver her baby. They found a place with the animals. Later in His life, Jesus said of Himself, “The Son of Man has nowhere to lay His head” (Matt. 8:20). Jesus understood Datha’s troubles. He brought her hope and met her needs through others who contributed funds. God will take care of you still to the end; O what a Father, Redeemer, and Friend! Jesus will answer whenever you call; He will take care of you: trust Him for all! —Crosby You do the casting, God will do the caring. Luke 2:8 In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. Luke 2 Resources - Multiple Sermons and Commentaries SOME SHEPHERDS WATCHING SHEEP In the same region there were some shepherds (poimen) staying out (agrauleo) in the fields and keeping (phulasso) watch (phulake) over their flock by night. - The irony is that shepherds with no name given were to hear the announcement of the coming of the Chief Shepherd Whose Name would be above every name. Normally the birth of a prince would be announced to kings and other dignitaries, but this "princely" announcement was given to lowly shepherds, not to priests, rulers, kings, Pharisees nor Scribes, not to the great men of Israel but common shepherds, who as a class were actually considered as "outcasts" by the Jewish hierarchy! THOUGHT - Is this not a wonderful illustration of God's grace - His incredible favor bestowed on those who do not and could not ever merit His favor? In this sense these anonymous shepherds represent all mankind, for we are all undeserving and in desperate need of God's amazing grace! We, like these shepherds, are all so to speak "ceremonially unclean," our hearts and consciences rendered unclean by our many trespasses and sins. Amazing Grace, How sweet the sound That saved a wretch like me I once was lost, but now am found T'was blind but now I see T'was Grace that taught my heart to fear And Grace, my fears relieved How precious did that grace appear The hour I first believed This announcement, the most significant ever given to sinful men, was given to lowly, "unclean" shepherds which reminds me of Jesus' first beatitude “Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Mt 5:3+). Paul's words also come to mind "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God. (1 Cor 1:26-29+). Kostenberger comments - Paul’s words are a fitting commentary on the way God works in general, including the circumstances of the Messiah’s birth. What is more, just as the worship of the magi pointed forward to Jesus’s ethnically universal rule (encompassing both Jew and Gentile), the message to the shepherds points forward to an accessibility that depends not upon one’s status (religious or socioeconomic), position, wealth, or prestige. The birth of this child was good news for all! (The First Days of Jesus: The Story of the Incarnation) And finally the words of James come to mind "Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?" (James 2:5+) J C Ryle - The want of money debars no one from spiritual privileges. The things of God’s kingdom are often hid from the great and noble, and revealed to the poor. The busy labor of the hands need not prevent a man being favored with special communion with God. Moses was keeping sheep,—Gideon was threshing wheat,—Elisha was ploughing, when they were severally honored by direct calls and revelations from God. Let us resist the suggestion of Satan, that religion is not for the working man. The weak of the world are often called before the mighty. (1 Cor 1:26-29+). The last are often first, and the first last. (Luke 2) And the message to shepherds (poimen) is especially fitting for Jesus Himself came as the Good Shepherd (John 10:14, cf the "Chief Shepherd" = 1 Peter 5:4+, "the Great Shepherd of the sheep" = Hebrews 13:20+) and also as the Lamb of God sacrificed for the sins of the world (John 1:29).
Lucas 2
Ryle observes - WE read, in these verses, how the birth of the Lord Jesus was first announced to the children of men. The birth of a king’s son is generally made an occasion of public revelling and rejoicing. The announcement of the birth of the Prince of Peace was made privately, at midnight, and without anything of worldly pomp and ostentation. (Luke 2) But the angel (aggelos/angelos) said to them, "Do not be afraid" - The angel commands them Do not be afraid using the verb phobeo in the present imperative with a negative which means to stop fearing, or don't begin (but they had begun to fear!) (similar commands in Lk 1:13+, Lk 1:30+).
Lucas 2
Ryle - THE first point which demands our attention in this passage, is the obedience which our Lord rendered, as an infant, to the Jewish law. We read of His being circumcised on the eighth day. It is the earliest fact which is recorded in His history. It is a mere waste of time to speculate, as some have done, about the reason why our Lord submitted to circumcision. We know that “in Him was no sin,” either original or actual. (1 John 3:5.) His being circumcised was not meant in the least as an acknowledgment that there was any tendency to corruption in His heart. It was not a confession of inclination to evil, and of need of grace to mortify the deeds of His body. All this should be carefully borne in mind. Let it suffice us to remember that our Lord’s circumcision was a public testimony to Israel, that according to the flesh He was a Jew, made of a Jewish woman, and “born under the Law” (ED: THE IDEA OF "UNDER" IS SUBJECT TO THE LAW - Gal. 4:4+, cf Heb 2:17-18+, Mt 5:17+) Without it He would not have fulfilled the law’s requirements. Without it He could not have been recognized as the son of David, and the seed of Abraham. Let us remember, furthermore, that circumcision was absolutely necessary before our Lord could be heard as a teacher in Israel. Without it he would have had no place in any lawful Jewish assembly, and no right to any Jewish ordinance. Without it He would have been regarded by all Jews as nothing better than an uncircumcised Gentile, and an apostate from the faith of the fathers. Let our Lord’s submission to an ordinance which He did not need for Himself, be a lesson to us in our daily life. Let us endure much, rather than increase the offence of the Gospel, or hinder in any way the cause of God. The words of St. Paul deserve frequent pondering;—“Though I be free from all men, yet have I made myself servant unto all, that I might gain the more, and unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law.”—“I am made all things to all men, that I might by all means save some.” (1 Cor. 9:19–22+.) The man who wrote these words walked very closely in the footsteps of His crucified Master (Gal 2:20, 1Cor 11:1). (Luke 2) POSB notes that - There were three legal ceremonies which Jesus underwent. (first was done locally, the latter two in the Temple) 1. There was the ceremony of circumcision 2.There was the ceremony of purification. This was a ceremony Mary had to go through. After the birth of a boy child a woman was considered unclean for forty days (eighty for a girl child). She could work around the home and engage in normal activities, but she could not take part in religious ceremonies. She was religiously, that is, ceremonially, unclean. After a woman's forty or eighty days were up, she was to make an offering in the temple (Leviticus 12:1-8). 3. There was the ceremony of dedication to the Lord (Luke 2:23; cp. Exodus 13:2, 12, 15; Leviticus 27:6; Numbers 18:15-16). A male child was presented (dedicated) in the temple when the family was close to Jerusalem. (See context Preacher's Outline & Sermon Bible-Luke)
Lucas 2
Ryle writes "Let us mark who they were that first praised God, when Christ was born. They were angels, and not men,—angels who had never sinned, and needed no Saviour,—angels who had not fallen, and required no redeemer, and no atoning blood. The first hymn to the honor of “God manifest in the flesh,” was sung by “a multitude of the heavenly host.” Let us note this fact. It is full of deep spiritual lessons. It shows us what good servants the angels are. All that their heavenly Master does pleases and interests them.—It shows us what clear knowledge they have (ED: AND A COROLLARY THOUGHT - THE CLEARER THE KNOWLEDGE WE HAVE, THE MORE IMMEDIATE WILL BE OUR OBEDIENCE TO HIS COMMAND). They know what misery sin has brought into creation. They know the blessedness of heaven, and the privilege of an open door into it.—Above all, it shows us the deep love and compassion which the angels feel towards poor lost man. They rejoice in the glorious prospect of many souls being saved, and many brands plucked from the burning (ED: EVEN THOUGH THEY DO NOT FULLY UNDERSTAND THIS PROFOUND TRUTH - see 1 Pe 1:12+). Let us strive to be more like-minded with the angels. Our spiritual ignorance and deadness appear most painfully in our inability to enter into the joy which we see them here expressing. Surely if we hope to dwell with them forever in heaven, we ought to share something of their feelings while we are here upon earth. Let us seek a more deep sense of the sinfulness and misery of sin, and then we shall have a more deep sense of thankfulness for redemption. (Luke 2) Heaven’s choir came down to sing When heaven’s King came down to save. Praising God - The word Hallelujah means "Praise the Lord." THOUGHT - Today you may not be able to identify with this angelic choir. You are a believer and circumstances are such that they have all but stifled your desire to be praising God. If that's the case, remember you need not fear any condemnation from God (Ro 8:1+). He desires the best for you and the best is when we are lost in adoration and praise of Jesus Christ the Lord. So if you want your downcast heart to be stimulated and stirred by the Holy Spirit to praise God today, take 5 minutes and listen carefully to the words of this incredible version of Hallelujah sung by a young Irish school girl and choir at the school for special needs children (You will agree they are the ones who are wonderfully "special" as you listen carefully to the words of this rendition!). I will bet your eyes are not dry at the end and you will want to shout "Hallelujah!" Did you catch that line "it was just as the angels said?" (at about 2 minutes) and near the end these words.. I know You came to rescue me, This Baby Boy Who has grown to be, A Man Who'll one day die for me and you. My sins were driving nails in You, That rugged Cross was my cross too, So every breath is filled with "Hallelujah." Hallelujah, Hallelujah! Hallelujah, Hallelujah! Hallelujah, Hallelujah! Kostenberger writes "While it boggles the mind how the Creator of the universe can be born as a crying baby in a small Jewish village to a young girl and his adoptive father, a construction worker, John invites us to embrace this mystery and to affirm it by faith. As Charles
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Ryle on peace - “Peace on earth!” the song goes on. Now is come to earth the peace of God which passeth all understanding,—the perfect peace between a holy God and sinful man, which Christ was to purchase with His own blood,—the peace which is offered freely to all mankind,—the peace which, once admitted into the heart, makes men live at peace one with another, and will one day overspread the whole world. (Luke 2) Brian Bell asks on earth Peace"for whom? Christmas does not bring peace to all. (NIV) “on earth peace to men on whom his favor rests”. The key that unlocks the treasure chest of God’s peace is “faith in the promises of God.”Ro 15:13ESV “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” (The Christmas Gospel) True peace is not the absence of war; it is the presence of God. — Loveless Only in Christ can true peace be realized. Without Christ - NO peace! With Christ - KNOW peace! Butler - Angels recognize the worth and weight of God's presence and praise him for it. God gains glory. People get peace. God is in heaven; people, on earth. All this happens because God's favor, His good will, his choice rests on people. (Luke Holman New Testament Commentary) Kent
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Ryle - Let us mark, ere we leave the passage, the prompt obedience to the heavenly vision displayed by the shepherds. We see in them no doubts, or questionings, or hesitation. Strange and improbable as the tidings might seem, they at once act upon them. They went to Bethlehem in haste. They found everything exactly as it had been told them. Their simple faith received a rich reward. They had the mighty privilege of being the first of all mankind, after Mary and Joseph, who saw with believing eyes the new-born Messiah. They soon returned, “glorifying and praising God” for what they had seen. May our spirit be like theirs! May we ever believe implicitly, act promptly, and wait for nothing, when the path of duty is clear! So doing, we shall have a reward like that of the shepherds. The journey that is began in faith, will generally end in praise. (Luke 2) And found (aneurisko) their way to Mary and Joseph, and the baby as He lay in the manger (phatne) - This congers up an interesting question - What do they do with their sheep? Who watched over the sheep? We see here that these shepherds placed far more value on the message they had heard then they did on the possessions they possessed! Do I? Do we? In a sense, the shepherds give us an illustration of death to self. And as the verb aneurisko below indicates they did not go directly to the manger but did find it after some searching. Recall the "sign" for which they were searching -- this will be a sign for you: you will find a baby wrapped in cloths and lying in a manger. Notice the verb "find" (heurisko) in Lk 2:12+ indicates to find after searching. David
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Ryle - We see, in the case of Simeon, how God has a believing people even in the worst of places, and in the darkest times. Religion was at a very low ebb in Israel when Christ was born. The faith of Abraham was spoiled by the doctrines of Pharisees and Sadducees. The fine gold had become deplorably dim. Yet even then we find in the midst of Jerusalem a man “just and devout,”—a man “upon whom is the Holy Ghost.” It is a cheering thought that God never leaves Himself entirely without a witness. Small as His believing church may sometimes be, the gates of hell shall never completely prevail against it. The true church may be driven into the wilderness, and be a scattered little flock, but it never dies. There was a Lot in Sodom and an Obadiah in Ahab’s household, a Daniel in Babylon and a Jeremiah in Zedekiah’s court; and in the last days of the Jewish Congregation, when its iniquity was almost full, there were godly people, like Simeon, even in Jerusalem. True Christians, in every age, should remember this and take comfort. It is a truth which they are apt to forget, and in consequence to give way to despondency. “I only am left,” said Elijah, “and they seek my life to take it away.” But what said the answer of God to him, “Yet have I left me seven thousand in Israel.” (1 Kings 19:14, 18.) Let us learn to be more hopeful. Let us believe that grace can live and flourish, even in the most unfavorable circumstances. There are more Simeons in the world than we suppose. (Luke 2) Every Spirit-possessed one has the things of Christ revealed to him or her, and will be led by the Spirit. -- James Smith Looking (prosdechomai) for the consolation (paraklesis) of Israel - Simeon was eagerly waiting and Luke's use of the present tense depicts his waiting as his daily, continual delight. His looking for the Messiah was his "default" attitude which surely affected his actions and his life choices. Are you daily looking for the Messiah? If this general attitude of patient, persistent expectation and anticipation pervaded the Body of Christ today, what difference might it make in our presentation of the Gospel? Remember that our life is preaching a message to the lost around every day. So this begs the question - "What is the Gospel according to me?"
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Ryle adds that "This was a name applied by the Jews to the Messiah. Lightfoot says, “the whole nation waited for the consolation of Israel; insomuch that there was nothing more common with them, than to swear by the desire which they had of seeing it.” Criswell says consolation of Israel was "a standard rabbinic description of the messianic age (cf. Isa. 40-55)." We see this summed up in Isaiah 40:1 “Comfort (Lxx = parakaleo), O comfort My people (Lxx = parakaleo),” says your God." Consolation(paraklesis) of Israel in this context refers to the Messiah and the hope that was associated with the Messiah's coming. In other words consolation was a Person. The "hope" was that He would restore Israel to her prominence among all the nations of the world. The NET Bible translation conveys this thought writing that Simeon was "looking for the restoration of Israel" (Lk 2:25NET) The NET Note adds that "The restoration of Israel refers to Simeon's hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2)." The Believer's Study Bible - "Consolation of Israel" is a standard rabbinic description of the messianic age (cf. Isa. 40-55). James Freeman on Consolation of Israel - The Consolation was a term used by the Jews of that period, and long after, to designate the Messiah. Lightfoot says that they were accustomed to swear by “the Consolation.” When we are told in the text that Simeon was waiting for “the Consolation of Israel,” we are to understand that he was waiting for the Messiah. (Scroll to page 1006 in Manners and Customs) Simeon's prevalent mindset (daily looking with expectation) reminds us of the very last question the 11 disciples ask Jesus just before His ascension in Acts " “Lord, is it at this time You are restoring the kingdom to Israel?" (Acts 1:6-click for a detailed discussion of the Jewish idea of the kingdom) The great hymn writer Charles Wesley was surely thinking of the Consolation of Israel when he wrote his beautiful timeless hymn, Come Thou Long Expected Jesus. Note especially Wesley's words "Israel's strength and consolation. Hope of all the earth Thou art." (Play this great hymn). Come, thou long expected Jesus, born to set thy people free; from our fears and sins release us, let us find our rest in Thee. Israel's Strength and Consolation, Hope of all the earth Thou art; Dear Desire of every nation, Joy of every longing heart. Born Thy people to deliver, born a child and yet a King, born to reign in us forever, now Thy gracious kingdom bring. By thine Own eternal spirit rule in all our hearts Alone; by Thine all sufficient merit, raise us to Thy glorious throne. And the Holy Spirit was upon him. - "It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted." (Alexander Maclaren) Note the preposition UPON, not IN. Prior to Pentecost the Spirit was most often described as being "upon" or "coming upon" an individual (see examples below), but after Pentecost, every believer has the Spirit IN them! TECHNICAL NOTE - I should note that John MacArthur feels that every OT believer had the Holy Spirit IN him or her. I hate to disagree with him, but I cannot fully agree, and Ps 51:11 seems hardly a passage on which to base one's OT doctrine of pneumatology (study of Spirit) upon. Clearly the Spirit was fully operative in the life of OT believers or how else could they have lived supernaturally, so in that sense it is somewhat of a moot point. In some way they clearly had access to Him. The excellent, Biblically based site Gotquestions.org has this related note - "The second aspect of the Spirit’s work in the Old Testament is indwelling, or filling. Here is where the major difference between the Spirit’s roles in the Old and New Testaments is apparent. The New Testament teaches the permanent indwelling of the Holy Spirit in believers (1 Corinthians 3:16-17; 6:19-20). When we place our faith in Christ for salvation, the Holy Spirit comes to live within us. The apostle Paul calls this permanent indwelling the “guarantee of our inheritance” (Ephesians 1:13-14). In contrast to this work in the New Testament, the indwelling in the Old Testament was selective and temporary. The Spirit “came upon” such Old Testament people as Joshua (Numbers 27:18), David (1 Samuel 16:12-13) and even Saul (1 Samuel 10:10). In the book of Judges, we see the Spirit “coming upon” the various judges whom God raised up to deliver Israel from their oppressors. The Holy Spirit came upon these individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (in the case of David), and if God’s favor left an individual, the Spirit would depart (e.g., in Saul’s case in 1 Samuel 16:14). Finally, the Spirit “coming upon” an individual doesn’t always indicate that person’s spiritual condition (e.g., Saul, Samson, and many of the judges). So, while in the New Testament the Spirit only indwells believers and that indwelling is permanent, the Spirit came upon certain Old Testament individuals for a specific task, irrespective of their spiritual condition. Once the task was completed, the Spirit presumably departed from that person." ( What was the role of the Holy Spirit in the Old Testament? | GotQuestions.org) This is one of seven direct references to the Holy Spirit in Dr Luke's first two chapters - Luke 1:15+ "For he (John the Baptist) will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother's womb. Luke 1:35+ The angel answered and said to her (Mary), "The Holy Spirit will come UPON you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. Luke 1:41+ When Elizabeth heard Mary's greeting, the baby (John the Forerunner) leaped in her womb; and Elizabeth was filled with the Holy Spirit. Luke 1:67+ And his father Zacharias was filled with the Holy Spirit, and prophesied, saying: Luke 2:25 And 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. Luke 2:26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. Luke 2:27 And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, J C Ryle - Let us not fail to note that this was before the death and ascension of Christ, and the outpouring of the Spirit on the day of Pentecost. We must never forget that Old Testament saints were taught by the Holy Ghost, as really as believers after the Gospel was set up, though not in such full measure. (Luke 2) So in just 2 chapters Luke teaches us a great deal about the Holy Spirit, Whom the modern church sadly seems to have largely forgotten, so that one modern writer (Francis Chan) was compelled to write a book entitled the "Forgotten God: Reversing Our Tragic Neglect of the Holy Spirit (this book is freely available at archive.org) ." You might want to take a break and read Chan's short but pithy book. So in the first two chapters we learn that the Holy Spirit fills us, comes upon us, is associated with dispensation of power, is associated with speaking forth the Word (prophesying - Lk 1:67), reveals truth previously hidden from men (Lk 2:26) and is the atmosphere in which a man walked and worked ("in the Spirit" Lk 2:27). Oh, how the modern church needs to grasp the breadth and length and height and depth of these basic truths about the Spirit of Jesus Christ. See article on "A Spirit Filled Church". In Luke 24:49+ Jesus gives instructions to His disciples as He prepares to ascend back to His Father, declaring “And behold, I am sending forth the promise of My Father UPON you; but you are to stay in the city until you are clothed with power from on high.” Comment - "The promise of My Father" is of course the Holy Spirit Who would be poured out on the disciples at Pentecost, the day in which the Church was born (Acts 2:1-4+). Righteous (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Luke uses this same adjective in the previous chapter to describe Zacharias and Elizabeth, parents of John the Baptist "They were both righteous (dikaios) in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. (Lk 1:6-see notes where God's passing "over the sins previously committed" as described in Ro 3:25+) Righteous could have two meanings and probably both are intended in this description of Simeon - (1) declared righteous by faith, justified by faith and/or (2) practical righteousness, manifesting a daily walk of holiness, growing in grace, exhibiting progressive sanctification. Simeon would have stood out in stark contrast to most of those in Israel who were pursuing a works righteousness, one which falls short of the glory of God (Ro 3:23+). Devout (2126)(eulabes from eu = well + lambano = totake hold) means literally taking hold of well ("carefully and surely" - Thayer) and hence a circumspect or cautious person who takes hold of things carefully. He/she is.cautious, reverent, devout, pious. In the NT the idea is God-fearing. Marvin
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Ryle - We see in the song of Simeon how completely a believer can be delivered from the fear of death; “Lord,” says old Simeon, “now lettest thou thy servant depart in peace.” He speaks like one for whom the grave has lost its terrors, and the world its charms. He desires to be released from the miseries of this pilgrim-state of existence, and to be allowed to go home. He is willing to be “absent from the body and present with the Lord.” He speaks as one who knows where he is going when he departs this life, and cares not how soon he goes. The change with him will be a change for the better, and he desires that his change may come. What is it that can enable a mortal man to use such language as this? What can deliver us from that “fear of death” to which so many are in bondage? What can take the sting of death away?—There is but one answer to such questions. Nothing but strong faith can do it. Faith laying firm hold on an unseen Saviour,—faith resting on the promises of an unseen God,—faith, and faith only, can enable a man to look death in the face, and say, “I depart in peace.” It is not enough to be weary of pain, and sickness, and ready to submit to anything for the sake of a change. It is not enough to feel indifferent to the world, when we have no more strength to mingle in its business, or enjoy its pleasures. We must have something more than this, if we desire to depart in real peace. We must have faith like old Simeon’s, even that faith which is the gift of God. Without such faith we may die quietly, and there may seem “no bands in our death.” (Psalm 73:4.) But, dying without such faith, we shall never find ourselves at home, when we wake up in another world. (Luke 2)
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Ryle - We see, furthermore, in the song of Simeon, what clear views of Christ’s work and office some Jewish believers attained, even before the Gospel was preached. We find this good old man speaking of Jesus as “the salvation which God had prepared,”—as “a light to lighten the Gentiles, and the glory of his people Israel.” Well would it have been for the letter-learned Scribes and Pharisees of Simeon’s time, if they had sat at his feet, and listened to his word. Christ was indeed “a light to lighten the Gentiles.” Without Him they were sunk in gross darkness and superstition. They knew not the way of life. They worshipped the works of their own hands. Their wisest philosophers were utterly ignorant in spiritual things. “Professing themselves to be wise they became fools.” (Rom. 1:22.) The Gospel of Christ was like sun-rise to Greece and Rome, and the whole heathen world. The light which it let in on men’s minds on the subject of religion, was as great as the change from night to day. (Luke 2) A Light of revelation (apokalupsis) to the Gentiles (ethnos) - According to tradition, Light was one of the names of the Messiah. Light was also what Israel was to be to the Gentile nations in darkness, a task that the nation as a whole failed miserably to fulfill! Ultimately the Messiah would fulfill this prophecy. In Acts Luke records "that the Christ (MESSIAH) was to suffer, [and] that by reason of [His] resurrection from the dead He would be the first to proclaim LIGHT both to the [Jewish] people and to the Gentiles.” (Acts 26:23+)
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Ryle - Christ was indeed “the glory of Israel.” The descent from Abraham—the covenants—the promises—the law of Moses—the divinely ordered Temple service—all these were mighty privileges. But all were as nothing compared to the mighty fact, that out of Israel was born the Saviour of the world. This was to be the highest honor of the Jewish nation, that the mother of Christ was a Jewish woman, and that the blood of One “made of the seed of David, according to the flesh,” was to make atonement for the sin of mankind. (Rom. 1:3.) The words of old Simeon, let us remember, will yet receive a fuller accomplishment (NOW REMEMBER RYLE LIVED FROM 1816-1900 BEFORE DISPENSATIONALISM AND YET NOTICE THAT HE DOES NOT REPLACE ISRAEL WITH THE CHURCH!). The “light” which he saw by faith, as he held the child Jesus in his arms, shall yet shine so brightly that all the nations of the Gentile world shall see it.—The “glory” of that Jesus whom Israel crucified, shall one day be revealed so clearly to the scattered Jews, that they shall look on Him whom they pierced, and repent, and be converted. (Zech 12:10-14+, Zech 13:1+) The day shall come when the veil shall be taken from the heart of Israel, and all shall “glory in the Lord.” (Isa. 45:25.) For that day let us wait, and watch, and pray. If Christ be the light and glory of our souls, that day cannot come too soon. The glory of God is the chief end not only of men but also of the heavenly hosts. (Luke 2) And the glory (doxa) of Your people Israel - Who is "the glory?" In context, this is salvation and by default a description of the Savior, the Messiah. What is fascinating is that in Ezekiel we read of the progressive departure of the glory of the Lord from the Temple, Ezekiel writing that "the glory of the God of Israel (cf Shekinah glory) went up from the cherub on which it had been (FROM WITHIN THE TEMPLE PROPER), to the threshold of the temple" (Ezekiel 9:3+). "Then the glory of the LORD departed from the threshold of the temple" (Ezekiel 10:18+). "When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the LORD’S house (TEMPLE), and the glory of the God of Israel hovered over them (AT THE EAST GATE WHICH FACED TOWARD THE MOUNT OF OLIVES). " (Ezekiel 10:19+). Then finally "The glory of the LORD went up from the midst of the city and stood over the mountain which is east of the city (MOUNT OF OLIVES) (Ezekiel 11:23+). (see schematic of His progressive departure) So in the past the GLORY OF THE PEOPLE ISRAEL had departed. But now Simeon with Spirit illuminated clarity sees the Baby that he is holding in his hands as the return of the GLORY of Your people Israel. In fact when we compare John's description, it is clear that the "Glorious One" had returned for at least a brief time writing "And the Word (Jn 1:1+) became flesh, and dwelt among us, and we saw HIS GLORY, GLORY as of the only begotten from the Father, full of grace and truth." (John 1:14+). Ryle - Ford quotes Dr. Richard Clerke’s remarks on this verse, “It is noted by the learned that the sweet singer of this song doth put the Gentile before the Jew, because the second calling, the conversion of the Jews to Christ, shall not be till the fulness of the Gentiles be come in (Ro 11:25, 26+).” (Luke 2) Arnold Fruchtenbaum agrees - He prophecies as Zachariah did that He will be a light for revelation to the Gentiles, and the Glory of God’s people Israel. The second part of that prophecy (about Israel) will be fully accomplished when the Jewish nation calls on Yeshua as their Messiah. And so godly Simeon sees the Christ child with glory, glory as of the only begotten from the Father! This righteous man recognized the Messiah, the glory of Your people Israel, but sadly most of Israel failed to recognize His glory, Luke recording Jesus prophecy of the destruction of the Herod's Temple and Jerusalem in 70 AD declaring "and they (ROMANS) will level you to the ground and your children within you, and they will not leave in you one stone upon another, because (WHY WAS THE TEMPLE DESTROYED?) you did not recognize the time of your visitation.” (Lk 19:44+) The eyes of Simeon had been supernaturally opened to recognize the Glorious One, the Messiah, Who the majority of Israel failed to recognize! (Dear believer lift your voice and hands as you sing Glorious One) Isaiah describes the future glory of Messiah - In that day (WHAT DAY? THE MILLENNIUM, cf description in Isaiah 2:1-5+) the Branch of the LORD (THE MESSIAH) will be beautiful and glorious, (Lxx uses the same word doxa used here in Lk 2:32) and the fruit of the earth will be the pride and the adornment of the survivors of Israel (BELIEVING REMNANT) (Isaiah 4:2+) Related Resource: Glory of God - Past, Present and Future. Revelation (602)(apokalupsis from apó = from + kalúpto = cover, conceal, English = apocalypse) literally means cover from and so the idea is to remove that which conceals something. Apokalupsis conveys the idea of "taking the lid off" and means to remove the cover and expose to open view that which was heretofore not visible, known or disclosed. It means to make manifest or reveal a thing previously secret or unknown. It describes removing of a veil (an unveiling) or covering thus exposing to open view what was concealed. In all its uses, revelation refers to something or someone, once hidden, becoming visible and now made fully known. Gentiles (nation, nations) (1484)(ethnos gives us our word "ethnic") in general refers to a multitude (especially persons) associated with one another, living together, united in kinship, culture or traditions and summed up by the words nation, Gentiles (especially when ethnos is plural), people (much like "people groups" in our modern missionary vernacular). In somewhat of a negative sense ethnos conveys the meaning of godless (generally idol worshipping) pagans (heathens, cp Eph 4:17, Mt 6:32), foreign nations not worshipping the true God (Mt 4:15). Often ethnos stands in clear contradistinction to Jew (Ioudaios) (Gal 2:14). Ethnos sometimes refers to Gentile Christians (Ro 11:13, Ro 15:27, 16:4, Gal 2:12). Ethnos is used in the singular of the Jewish Nation (Lk 7:5; 23:2; Jn 11:48, 50-53; Jn 18:35; Acts 10:22; 24:2, 10; Acts 26:4; 28:19). Plato used ethnos of a special class of men, a caste, tribe. In the Septuagint ethnos was used for nation, people Ge 10:5; non-Jews, Gentiles Ps 2:1. Marvin
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Ryle - Christ was to be “a sign spoken against.” He was to be a mark for all the fiery darts of the wicked one. He was to be “despised and rejected of men.” He and His people were to be a “city set upon a hill,” assailed on every side, and hated by all sorts of enemies. And so it proved. Men who agreed in nothing else have agreed in hating Christ. From the very first, thousands have been persecutors and unbelievers. (Luke 2) The opposition which would mark the entire life of Christ would begin with His birth, as Herod would seek, unsuccessfully, to slay Him (Mt 2:16-18+). Many would fall over this "rock of offense" in Israel (1 Pe 2:8), but many would rise again. A T
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Ryle - Christ was to be the occasion of “the fall of many in Israel” He was to be a stone of stumbling and rock of offence to many proud and self-righteous Jews, who would reject Him and perish in their sins. And so it proved. To multitudes among them Christ crucified was a stumbling-block, and His Gospel “a savor of death.” (1 Cor. 1:23; 2 Cor. 2:16.) Christ was to be the occasion of “rising again to many in Israel.” He was to prove the Saviour of many who, at one time, rejected, blasphemed, and reviled Him, but afterwards repented and believed. And so it proved. When the thousands who crucified Him repented, and Saul who persecuted Him was converted, there was nothing less than a rising again from the dead. (Luke 2) Henry
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Ryle - Christ was to be the occasion of “the thoughts of many hearts being revealed.” His Gospel was to bring to light the real characters of many people. The enmity to God of some,—the inward weariness and hunger of others, would be discovered by the preaching of the cross. It would show what men really were. And so it proved. The Acts of the Apostles, in almost every chapter, bear testimony that in this, as in every other item of his prophecy, old Simeon spoke truth. (Luke 2) NET Note - The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God. THOUGHT - And now what do we think of Christ? This is the question that ought to occupy our minds. What thoughts does He call forth in our hearts? This is the inquiry which ought to receive our attention. Are we for Him, or are we against Him? Do we love Him, or do we neglect Him? Do we stumble at His doctrine, or do we find it life from the dead? Let us never rest till these questions are satisfactorily answered. (Ryle) Matthew
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Ryle - Anna was a woman of irreproachable character. After a married life of only seven years’ duration, she had spent eighty-four years as a lone widow. The trials, desolation, and temptation of such a condition were probably very great. But Anna by grace overcame them all. She answered to the description given by St. Paul. She was “a widow indeed.” (1 Tim. 4:5.) (Luke 2) Steven
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Ryle - Anna was a woman who loved God’s house. “She departed not from the temple.” She regarded it as the place where God especially dwelt, and toward which every pious Jew in foreign lands, like Daniel, loved to direct his prayers. “Nearer to God, nearer to God,” was the desire of her heart, and she felt that she was never so near as within the walls which contained the ark, the altar, and the holy of holies. She could enter into David’s words, “my soul longeth, yea, even fainteth for the courts of the Lord.” (Psalm 84:2.) (Luke 2) MacArthur suggests an interesting explanation for never left the temple - "Anna evidently had her living quarters on the temple grounds. There would have been several such dwelling places for priests in the outer court, and Anna must have been allowed to live there permanently because of her unusual status as a prophetess." (See MacArthur Study Bible) Gilbrant - The reference to Anna's never leaving the temple perhaps should not be taken literally. The statement probably means that she frequented all of the temple services and prayed there often, although one cannot be certain that housing for venerable servants of God was not maintained in the temple precinct. (Complete Biblical Library) Serving (latreuo - present tense - continually) night and day with fastings (nesteria) and prayers (deesis) - A T Robertson on night and day - all night and all day. She never missed a service in the temple. Anna could not spend the nights there but only the days until the gates were closed. In some churches they have a Sunday morning and evening service and then a Wednesday service. Anna would have been present every time the church door was opened! Attending Temple did not make Anna more holy, but because she was holy (undoubtedly the Holy Spirit was upon her although not specifically mentioned by Luke)! Why night and day? Why not day and night? The likely answer is that Jews reckoned time different than Gentiles, so for the Jews the new day began at sunset (Lk 18:7; Acts 9:24; 20:31; 26:7; et al.). Fastings (nesteria) is in the plural here and in Acts 14:23, but the other 3 uses are singular (fast or hunger). Mal Couch - Luke's use of plural forms (fastings...prayers) indicates that her fasts were often and her prayers were many. Anna's communion with her God is the central fact about this remarkable elderly woman. Ryle - Anna was a woman of great self-denial. She “served God with fastings night and day.” She was continually crucifying the flesh and keeping it in subjection by voluntary abstemiousness. Being fully persuaded in her own mind that the practice was helpful to her soul, she spared no pains to keep it up. (Luke 2) Ryle - Anna was a woman of much prayer. She “served God with prayer night and day.” She was continually communing with him, as her best Friend, about the things that concerned her own peace. She was never weary of pleading with Him on behalf of others, and, above all, for the fulfilment of His promises of Messiah. (Luke 2) Listen to a prayer by Robert E. Lee – “Knowing that intercessory prayer is our mightiest weapon and the supreme call for all Christians today, I pleadingly urge our people everywhere to pray. Believing that prayer is the greatest contribution that our people can make in this critical hour, I humbly urge that we take time to pray—to really pray. Let there be prayer at sunup, at noonday, at sundown, at midnight—all through the day. Let us all pray for our children, our youth, our aged, our pastors, our homes. Let us pray for our churches. Let us pray for ourselves, that we may not lose the word ‘concern’ out of our Christian vocabulary. Let us pray for our nation. Let us pray for those who have never known Jesus Christ and redeeming love, for moral forces everywhere, for our national leaders. Let prayer be our passion. Let prayer be our practice.” Left (depart, draw away, withdraw) (868)(aphistemi from apo = separation of one thing from another + histemi = stand and is the root of our English = apostasy) literally means to stand off from means to withdraw, to stand off, to forsake, to depart from or to remove oneself from. To withdraw from a place or a person - Anna never withdrew from the Place (Temple) or the Person (Messiah)! She practically spent her life there! Luke's uses of aphistemi - Lk. 2:37; Lk. 4:13 (devil left); Lk. 8:13 (time of temptation fall away); Lk. 13:27 (depart from Me); Acts 5:37; Acts 5:38; Acts 12:10; Acts 15:38; Acts 19:9; Acts 22:29 Temple (Used in the KJV)(2411)(hieron from hieros = holy, hallowed, consecrated to God 2x - 1Co 9:13 = "sacred services", 2 Ti 3:15 = "sacred writings") refer to the building set apart and dedicated to the worship and service of the gods. In the NT hieron was used to designate the entire complex of temple at Jerusalem. Hieron is the all-inclusive word signifying the entire sacred enclosure, with its porticos, courts, and other subordinate buildings. See excellent depiction of Herod's Temple at this time. Serving (3000)(latreuo from latrís = one hired, hired servant <> from latron = wages) in secular Greek usage meant to work for wages, then to serve without wages. Originally it was used predominantly of physical work then used more generally. At later stage it had cultic use, and was used to describe honoring of the gods. In the NT latreuo came to mean the performance of religious rites as a part of worship and thus to minister to God. Luke's uses of latreuo - Lk. 1:74; Lk. 2:37; Lk. 4:8; Acts 7:7; Acts 7:42; Acts 24:14; Acts 26:7; Acts 27:23; (Lk. 1:74+) To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear, Vine says "Latreuo, and its corresponding noun latreia, originally signified the work of a hired servant, as distinguished from the compulsory service of the slave, but in the course of time it largely lost that significance, and in its usage in Scripture the thought of adoration was added to that of free obedience. Used of the service of God, the word gained the idea of a service characterized by worship (Php 3:3; Heb 8:5; 9:9, 14; 10:2; 12:28; 13:10; Rev 7:15; 22:3). The order “worship,” and “serve” is constant in Scripture (e.g., Ro 6:13, 14). Acknowledgment of the Person Himself must have precedence over activity in His service. Service to God derives its effectivity from engagement of the heart with God." Fastings (3521)(nesteria from verb nesteuo = to fast) describes fasting, fast, abstinence from eating, generally for want of food (2Co 6:5; 11:27). The Pharisees practiced private fastings of the Jews (Mt 17:21;Luke 2:37) which they felt earned great merit with God, in striking contrast to the fasting of Anna which was an act of worship of her great God. (cf. Luke 18:12; Isa 58:3ff.; Da. 9:3). In longer fasting the religious hypocrites abstained only from better kinds of food. "The great annual public fast of the great Day of Atonement" which occurred in the month Tisri, corresponding to the new moon of October. It thus served to indicate the season of the year after which the navigation of the Mediterranean became dangerous (Acts 27:9 [cf. Lev. 16:29ff.; 23:27ff.]). Nesteria is used in a non-religious sense to describe deprivation of food (2 Cor 6:5, 2 Cor 11:27) Prayer is linked with fasting here in Luke 2:37 and in Acts 14:23, the former as an act of worship and the latter in the context of making an important church decision. In Acts 27:9 nesteria was used of the Day of Atonement, which fell in September or October, a time of year when it navigation was considered dangerous (Acts 27:9). Nesteria - 5x in 5v Usage: fast(1), fasting(2), fastings(1), hunger(1), without food(1). Matthew 17:21 "But this kind does not go out except by prayer and fasting." NOTE - Many important Greek manuscripts do not include this verse so it is in parenthesis in the NAS. The KJV based on the older Textus Receptus does include this passage as legitimate). Notice that the parallel passage in Mark 9:29 omits fasting. Luke 2:37 and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. Acts 14:23 When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed. Acts 27:9 When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them 2 Corinthians 6:5 in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 2 Corinthians 11:27 I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Nesteria - 33x in 29v in the Septuagint (Lxx) - 2 Sam. 12:16; 1 Ki. 20:9; 1 Ki. 20:12; 2 Chr. 20:3; Ezr. 8:21; Neh. 9:1; Ps. 34:13; Ps. 68:11; Ps. 108:24; Joel 1:14; Joel 2:12; Joel 2:15; Jon. 3:5; Zech. 7:5; Zech. 8:19 (Used four times); Isa. 1:13; Isa. 58:3; Isa. 58:5 (Used twice); Isa. 58:6; Jer. 43:6; Jer. 43:9; Dan. 2:18; Dan. 9:3; In the OT passages below some of the uses of fasting are good and acceptable to the Lord, but others are "fake fastings," which are futile and are not pleasing to the LORD. The externals in all these fastings were doubtless quite similar. The difference was (as it always is in religious matters) the character of their heart -- were the fastings motivated by selfishness or selflessness? This is a plumbline we should ALL apply continually to ALL of the things we do externally for God. We can be sure that even if we neglect a "motive check" God never does but when the Lord comes He "will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God." (1 Cor 4:5) Notice that in Joel it is the Lord Who calls for the nation of Israel to fast. Joel 2:12 “Yet even now,” declares the LORD, “Return to Me with all your heart, And with fasting, weeping and mourning; Joel 2:15 Blow a trumpet in Zion, Consecrate a fast, proclaim a solemn assembly, Isaiah 58:3-6 Why have we fasted (Lxx - verb nesteuo) and You do not see? [Why] have we humbled ourselves and You do not notice?’ Behold, on the day of your fast (Lxx = nesteria) you find [your] desire, And drive hard all your workers. 4 “Behold, you fast (Lxx - verb nesteuo) for contention and strife and to strike with a wicked fist. You do not fast (Lxx - verb nesteuo) like [you do] today to make your voice heard on high. 5 “Is it a fast (Lxx = nesteria) like this which I choose, a day for a man to humble himself? Is it for bowing one’s head like a reed And for spreading out sackcloth and ashes as a bed? Will you call this a fast (Lxx = nesteria), even an acceptable day to the LORD? 6 “Is this not the fast (Lxx = nesteria) which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? Gilbrant comments on the use of nesteria in the Septuagint (Lxx) - Nēsteia is found over 20 times in the Septuagint, nearly always translating the regular Hebrew word for “fast” or “fasting,” tsôm. The references are always to religious fasts of some sort. Interestingly, this noun form is never used in the Septuagint for the Day of Atonement, the only Jewish fast mandated by the Law, though it is regularly so used by later Jewish writers (Bauer). Rather, the word is primarily used of private fasts which sought the Lord’s favor or deliverance (2 Samuel 12:16, 2 Kings 12:16]; 2 Chronicles 20:3; Ps 35:13; 68:10; Ps 108:24; Daniel 9:3) or of public fasts which sought God’s favor (Ezra 8:21, Nehemiah 9:1; Jeremiah 36:6) or His forgiveness (Joel 1:14; 2:12,15; Jonah 3:5) for a nation or group of people. These fasts were nearly always accompanied by prayer and were usually intended to demonstrate the sincerity of the people who prayed. But even fasts could be insincere, and God sometimes rejected Israel’s fasts precisely because they were not from the heart (Isaiah 1:14; 58:3-6; Zechariah 7:5). (Complete Biblical Library Greek-English Dictionary) Prayers (1162)(deesis from deomai = to lack, be in need of) generally refers to urgent requests or supplications to meet a need and are exclusively addressed to God. Deesis prayers arise from one's sense of need (which reflects a humble heart) and in knowing what is lacking. Such an individual makes a plea to God to supply for the need. Deesis in the New Testament always carries the idea of genuine entreaty and supplication before God. It implies a realization of need and a petition for its supply. In Classical Greek deesis (in contrast to the Biblical uses) was not restricted to sacred uses, but was employed of requests preferred to men. In Ephesians 6:18 (note Eph 6:18KJV has supplication) Paul uses deesis twice in his exhortation for saints to pray for one another (implying there is great need on all of our parts! Do we really understand this truth?) QUESTION - What is the connection between prayer and fasting? See video. ANSWER - Although the connection between prayer and fasting is not specifically explained in Scripture, a common thread connecting the two seems to run through all the instances of prayer and fasting recorded in the Bible. In the Old Testament, it appears that fasting with prayer had to do with a sense of need and dependence, and/or of abject helplessness in the face of actual or anticipated calamity. Prayer and fasting are combined in the Old Testament in times of mourning, repentance, and/or deep spiritual need. The first chapter of Nehemiah describes Nehemiah praying and fasting, because of his deep distress over the news that Jerusalem had been desolated. His many days of prayer were characterized by tears, fasting, confession on behalf of his people, and pleas to God for mercy. So intense was the outpouring of his concerns that it’s almost inconceivable he could “take a break” in the middle of such prayer to eat and drink. The devastation that befell Jerusalem also prompted Daniel to adopt a similar posture: “So I turned to the Lord God and pleaded with him in prayer and petition, in fasting, and in sackcloth and ashes” (Daniel 9:3). Like Nehemiah, Daniel fasted and prayed that God would have mercy upon the people, saying, “We have been wicked and have rebelled; we have turned away from your commands and laws” (v. 5). In several instances in the Old Testament, fasting is linked with intercessory prayer. David prayed and fasted over his sick child (2 Samuel 12:16), weeping before the Lord in earnest intercession (vv. 21-22). Esther urged Mordecai and the Jews to fast for her as she planned to appear before her husband the king (Esther 4:16). Clearly, fasting and petition are closely linked. There are instances of prayer and fasting in the New Testament, but they are not connected with repentance or confession. The prophetess Anna “never left the temple but worshiped night and day, fasting and praying” (Luke 2:37). At age 84, her prayer and fasting were part of her service to the Lord in His temple as she awaited the promised Savior of Israel. Also in the New Testament, the church at Antioch was fasting in connection with their worship when the Holy Spirit spoke to them about commissioning Saul and Barnabas to the Lord’s work. At that point, they prayed and fasted, placed their hands on the two men and sent them off. So, we see in these examples that prayer and fasting are components of worshiping the Lord and seeking His favor. Nowhere, however, is there any indication that the Lord is more likely to answer prayers if they are accompanied by fasting. Rather, fasting along with prayer seems to indicate the sincerity of the people praying and the critical nature of the situations in which they find themselves. The more critical the situation, the more appropriate the fasting and prayer. In Mark 9, Jesus casts a demon from a boy. The disciples had been unable to perform the exorcism, although they had previously been given authority over unclean spirits (Mark 6:7). Later, the disciples asked Jesus why they failed in their attempts to free the boy from the demon, and Jesus said, “This kind can come out only by prayer” (Mark 9:29). Matthew’s account adds the phrase “and fasting” (Matthew 17:21). In this particular case, the demon was exceptionally malicious and obdurate (Mark 9:21-22). Jesus seems to be saying that a determined foe must be met with an equally determined faith. Prayer is a ready weapon in the spiritual battle (Ephesians 6:18), and fasting helps to focus prayer and give it resolve. The theology of fasting is a theology of priorities in which believers are given the opportunity to express themselves in an undivided and intensive devotion to the Lord and to the concerns of spiritual life. This devotion will be expressed by abstaining for a short while from such normal and good things as food and drink, so as to enjoy a time of uninterrupted communion with our Father. Our “confidence to enter the Most Holy Place by the blood of Jesus” (Hebrews 10:19), whether fasting or not fasting, is one of the most delightful parts of that “better thing” which is ours in Christ. Prayer and fasting should not be a burden or a duty, but rather a celebration of God’s goodness and mercy to His children.GotQuestions.org Related Resources: Christian fasting - what does the Bible say? | GotQuestions.org What are the different types of fasting? | GotQuestions.org What are some Bible verses about fasting? | GotQuestions.org What is the meaning of the parables of fasting at the wedding feast, the old cloth, and the wineskins? | GotQuestions.org Why don’t Christians fast the same as Muslims? | GotQuestions.org How to fast—what does the Bible say? | GotQuestions.org Why did Jesus fast? | GotQuestions.org What is Ramadan? | GotQuestions.org Luke 2:38 At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem. Amplified And she too came up at that same hour, and she returned thanks to God and talked of [Jesus] to all who were looking for the redemption (deliverance) of Jerusalem. CSB At that very moment, she came up and began to thank God and to speak about Him to all who were looking forward to the redemption of Jerusalem. ESV And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem. GWN At that moment she came up to Mary and Joseph and began to thank God. She spoke about Jesus to all who were waiting for Jerusalem to be set free. KJV And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. NET At that moment, she came up to them and began to give thanks to God and to speak about the child to all who were waiting for the redemption of Jerusalem. NAB And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem. NIV Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. NLT She came along just as Simeon was talking with Mary and Joseph, and she began praising God. She talked about the child to everyone who had been waiting expectantly for God to rescue Jerusalem. NJB She came up just at that moment and began to praise God; and she spoke of the child to all who looked forward to the deliverance of Jerusalem. Wuest And at that very hour coming up and standing by, she kept on giving thanks to God and kept on speaking concerning Him to all who were expectantly looking toward the redemption of Jerusalem. YLT and she, at that hour, having come in, was confessing, likewise, to the Lord, and was speaking concerning him, to all those looking for redemption in Jerusalem. coming: Lu 2:27 gave: Lu 2:28-32 1:46-56,64-66 2Co 9:15 Eph 1:3 looked: Lu 2:25 23:51 24:21 Mk 15:43 Luke 2 Resources - Multiple Sermons and Commentaries ARE YOU LOOKING FOR THE REDEMPTION OF ISRAEL? And at that very moment she came up - What moment? The instant she saw the Messiah. Perhaps the instant Simeon acknowledged Him as Messiah, for he was also in the Temple complex. One day we too shall see our Messiah and I think godly Anna gives us a foretaste of how we will spontaneously and collectively respond! What an anthem of thanksgiving and praise that day will be! Hallelujah! Come quickly Lord Jesus. Amen! A T Robertson on she came up - Coming up ([epistāsa]). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luke 10:40. But here it probably means coming up and standing by and so hearing Simeon’s wonderful words so that her words form a kind of footnote to his
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Ryle - Anna was a woman who held communion with other saints. So soon as she had seen Jesus, she “spake of Him” to others whom she knew in Jerusalem, and with whom she was evidently on friendly terms. There was a bond of union between her and all who enjoyed the same hope. They were servants of the same Master, and travellers to the same home. (Luke 2) "I never begin my work in the morning without thinking that perhaps He may interrupt my work and begin His own. I am not looking for death, I am looking for Him." -- G Campbell Morgan And continued to speak of Him to all those who were looking for (prosdechomai) the redemption (lutrosis) of Jerusalem - Note that her audience was those whose hearts were prepared to see Him, those who were looking for Messiah. Don't miss the adjective ALL. Why not? ALL indicates that while most of Jerusalem was in darkness, degradation and despair, there were an appreciable number who were not but in fact they were looking for the redemption of Jerusalem. THOUGHT - Do you live your life with "holy expectation" of one looking for the redemption of the world and the Redeemer's return. What (Who) you are looking for will radically impact what (Who) you are living for! Prosdechomai is used of things future, in the sense of expecting and with the meaning of accepting. This verb is virtually always is found in the middle voice conveying reflexive action (action directed or turned back on self) which means that one receives to one’s self or gives another access to one’s self. Have you received Messiah to yourself, giving Him full, unfettered access to your heart? Prosdechomai is in the present tense which pictures anticipatory looking as one's lifestyle! THOUGHT: Would the verb prosdechomai in the present tense describe your (my) heart attitude today? To repeat what we wrote above, if we are looking at the visible, futile, fleeting, transient, temporal things (2 Co 4:18+) of this passing world (1 Jn 2:17+), we can be sure that your looking (for Him = Second Coming) will be a bit lacking! As an aside the only way we can be continually looking for Jesus is by continually relying on the filling and empowering of the Spirit of Jesus Whose role is to glorify the Son (John 16:14)! Father grant that by Thy Spirit it might be said of us when we fall asleep in Jesus that we were men and women like G Campbell Morgan who said "I never begin my work in the morning without thinking that perhaps He may interrupt my work and begin His own. I am not looking for death, I am looking for Him." (In Jesus' Name. Amen!) A T
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Ryle - Faith, we shall always find, is the universal character of God’s elect. These men and women here described, dwelling in the midst of a wicked city, walked by faith, and not by sight. They were not carried away by the flood of worldliness, formality, and self-righteousness around them. They were not infected by the carnal expectations of a mere worldly Messiah, in which most Jews indulged. They lived in the faith of patriarchs and prophets, that the coming Redeemer would bring in holiness and righteousness, and that His principal victory would be over sin and the devil. For such a Redeemer they waited patiently. For such a victory they earnestly longed. (Luke 2) THOUGHT - Let us learn a lesson from these good people. If they, with so few helps and so many discouragements, lived such a life of faith, how much more ought we with a finished Bible and a full Gospel. Let us strive, like them, to walk by faith and look forward. The second advent of Christ is yet to come. The complete “redemption” of this earth from sin, and Satan, and the curse, is yet to take place. Let us declare plainly by our lives and conduct, that for this second advent we look and long. We may be sure that the highest style of Christianity even now, is to “wait for redemption,” and to love the Lord’s appearing. (Ro 8:23+ = "waiting eagerly for our adoption as sons, the redemption of our body." 2 Ti 4:8+ = "all who have loved His appearing") (Ryle) See notes on "Vertical Vision" below Steven
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Ryle - It is worthy of remark, that this presentation of our Lord in the temple, appears to have been the primary fulfilment of the prophecy of Malachi 3:1+, “The Lord shall suddenly come to his temple.” It was indeed a sudden unostentatious coming. The only witnesses, apparently, were an old man and an old woman,—and the only attendants a poor woman and her equally poor husband,—and the form in which the Lord appeared was as a little infant in arms! How little we should have expected this! How many prophecies may be fulfilling around us at this very time! God’s ways are truly not as our ways....And Anna received a rich reward for all her diligence in God’s service, before she left the world. She was allowed to see Him who had been so long promised, and for whose coming she had so often prayed. Her faith was at last changed to sight, and her hope to certainty. The joy of this holy woman must indeed have been “unspeakable and full of glory.” (1 Peter 1:8.) (Luke 2) THOUGHT - It would be well for all Christian women to ponder the character of Anna, and learn wisdom from it. The times, no doubt, are greatly changed. The social duties of the Christian are very different from those of the Jewish believer at Jerusalem. All are not placed by God in the condition of widows. But still, after every deduction, there remains much in Anna’s history which is worthy of imitation. When we read of her consistency, and holiness, and prayerfulness, and self-denial, we cannot but wish that many daughters of the Christian Church would strive to be like her (Ryle) Steven
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Ryle - One comfortable practical lesson stands out on the face of this truth, which ought never to be overlooked. Our Lord is able to sympathize with man in every stage of man’s existence, from the cradle to the grave. He knows by experience the nature and temperament of the child, the boy, and the young man. He has stood in their place. He has occupied their position. He knows their hearts. Let us never forget this in dealing with young people about their souls. Let us tell them confidently, that there is One in heaven at the right hand of God, who is exactly suited to be their Friend. He who died on the cross was once a boy Himself, and feels a special interest in boys and girls, as well as in grown up people. (Luke 2) David
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Ryle - Let draw from the passage a lesson for all married people. We have it in the conduct of Joseph and Mary, here described. We are told that “they went to Jerusalem every year, at the feast of the passover.” They regularly honored God’s appointed ordinances, and they honored them together. The distance from Nazareth to Jerusalem was great. The journey, to poor people without any means of conveyance, was, doubtless, troublesome and fatiguing. To leave house and home for ten days or a fortnight was no slight expense. But God had given Israel a command, and Joseph and Mary strictly obeyed it. God had appointed an ordinance for their spiritual good, and they regularly kept it. And all that they did concerning the passover they did together. When they went up to the feast, they always went up side by side. So ought it to be with all Christian husbands and wives. They ought to help one another in spiritual things, and to encourage one another in the service of God. Marriage...is a state of life which has the greatest effect on the souls of those who enter into it. It helps them upwards or downwards. It leads them nearer to heaven or nearer to hell. We all depend much on the company we keep. Our characters are insensibly moulded by those with whom we pass our time. To none does this apply so much as to married people. Husbands and wives are continually doing either good or harm to one another’s souls. Let all who are married, or think of being married, ponder these things well. Let them take example from the conduct of Joseph and Mary, and resolve to do likewise. Let them pray together, and read the Bible together, and go to the house of God together, and talk to one another about spiritual matters. Above all, let them beware of throwing obstacles and discouragements in one another’s way about, means of grace. Blessed are those husbands who say to their wives as Elkanah did to Hannah, “Do all that is in thy heart.” Happy are those wives who say to their husbands as Leah and Rachel did to Jacob, “Whatsoever God hath said unto thee, do.” (1 Sa 1:23; Ge 31:16.) (Luke 2) Luke 2:42 And when He became twelve, they went up there according to the custom of the Feast; Luke 2 Resources - Multiple Sermons and Commentaries JESUS' PARENTS KEPT THE PASSOVER FEAST And when He became twelve, they went up there according to the custom (ethos) of the Feast The Jewish father was required to acquaint the children with the Law, and when the child turned 13 he was required to fulfill the Law. Jesus’ parents were perhaps getting him accustomed to the Law by taking him at age 12 to the Feast, which refers to the Feast of the Passover. The irony is that one day when He grew up Jesus would again go up to the Feast, but would go to present Himself as the Passover Lamb! (Jn 1:29+, Isa 53:7+) Robert Stein - At the age of thirteen a Jewish boy became obligated to observe the law (Nid. 5:6; Nazir 29b) and in more recent years has begun to be called a “son of the covenant—Bar-Mitzvah.” (See Luke: An Exegetical and Theological Exposition) NET Note on twelve - According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6). Ryrie - At 13 a Jewish boy became a "son of the commandment" and a full member of the religious community. This age was often anticipated by one or two years in the matter of going to the Temple. (Ryrie Study Bible Expanded Edition) Marvin
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Ryle on twelve - This age appears to have been regarded by the Jews as a kind of turning point out of the state of childhood. Lightfoot quotes a saying from one of the Rabbinical writers: “Let a man deal gently with his son, till he comes to be twelve years old; but from that time let him descend with him into his way of living,—that is, let him diligently keep him close to that way, rule, and act, by which he may get his living.” (Luke 2) A T
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Ryle - Let us, secondly, draw from the passage, an example for all young persons. We have it in the conduct of our Lord Jesus Christ, when He was left by Himself in Jerusalem at the age of twelve years. For four days He was out of sight of Mary and Joseph. For three days they “sought him sorrowing,” not knowing what had befallen Him. Who can imagine the anxiety of such a mother at losing such a child?—And where did they find Him at last? Not idling His time away, or getting into mischief, as many boys of twelve years old do. Not in vain and unprofitable company. “They found him in the temple of God,—sitting in the midst” of the Jewish teachers, “hearing” what they had to say, and “asking questions” about things He wished to be explained. So ought it to be with the younger members of Christian families. They ought to be steady and trustworthy behind the backs of their parents, as well as before their faces. They ought to seek the company of the wise and prudent, and to use every opportunity of getting spiritual knowledge, before the cares of life come on them, and while their memories are fresh and strong. Let Christian boys and girls ponder these things well, and take example from the conduct of Jesus at the age of only twelve years. Let them remember, that if they are old enough to do wrong, they are also old enough to do right; and that if able to read story-books and to talk, they are also able to read their Bibles and pray. Let them remember, that they are accountable to God, even while they are yet young, and that it is written that God “heard the voice of a lad.” (Gen. 21:17.) Happy indeed are those families in which the children “seek the Lord early,” and cost their parents no tears. Happy are those parents who can say of their boys and girls, when absent from them, “I can trust my children that they will not wilfully run into sin.” (Luke 2 Found (2147)(heurisko means to find after searching and so to discover (Mt 7:7), to find accidentally or without seeking (Mt 12:44), to experience for oneself and to to obtain or procure (He 9:12). Figuratively, heurisko speaks of a spiritual or intellectual discovery gained through observation = reflection, perception, investigation (Ro 7:21). In the Temple (2411)(hieron) designated the entire Temple complex and was the all-inclusive word signifying the sacred enclosure, porticos, courts, and other subordinate buildings. In the Temple in the NT - Matt. 12:5; Matt. 21:12; Matt. 21:14; Matt. 21:15; Matt. 26:55; Mk. 11:15; Mk. 11:27; Mk. 12:35; Mk. 14:49; Lk. 1:21; Lk. 1:22; Lk. 2:46; Lk. 19:47; Lk. 20:1; Lk. 21:37; Lk. 21:38; Lk. 22:53; Lk. 24:53; Jn. 2:14; Jn. 5:14; Jn. 7:28; Jn. 8:20; Jn. 10:23; Jn. 11:56; Jn. 18:20; Acts 2:46; Acts 5:20; Acts 5:25; Acts 5:42; Acts 21:27; Acts 22:17; Acts 24:12; Acts 24:18; Acts 26:21; 2 Thess. 2:4 (Antichrist "in the Temple"); Rev. 3:12 (overcomers "in the Temple") Teachers (1320) (didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14). He is referred to as Teacher by His disciples (Mk 4:38; 9:38; 13:1; Lk 7:40; 21:7), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19), a teacher of the law (Mk 12:32), Jewish deceivers (Lk 20:21); the rich young ruler (Lk 18:18), tax collectors (Lk 3:12) and His friend Martha (Jn 11:28). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. NET Note - This is the only place in Luke’s Gospel where the term didaskalos, “teacher” is applied to Jews. (See all Luke's uses of didaskalos below) Luke uses didaskalos 18x (out of 59 NT uses) - Lk. 2:46; 3:12; 6:40; 7:40; 8:49; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39; 21:7; 22:11; Acts 13:1 Asking questions (1905) (eperotao from epí = an intens. + erōtáō = to ask, inquire of, beg of) in the NT means inquiry in general or to put a question, inquire (Mk 9.32, 33) Luke's uses of eperotao - Lk. 2:46; Lk. 3:10; Lk. 3:14; Lk. 6:9; Lk. 8:9; Lk. 8:30; Lk. 9:18; Lk. 17:20; Lk. 18:18; Lk. 18:40; Lk. 20:21; Lk. 20:28; Lk. 20:40; Lk. 21:7; Lk. 22:64; Lk. 23:6; Lk. 23:9; Jn. 18:7; Acts 5:27; Acts 23:34 Luke 6:9 And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” Luke 8:30 And Jesus asked him, “What is your name?” And he said, “Legion”; for many demons had entered him. Luke 9:18 And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, “Who do the people say that I am?” Luke 17:20 Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, “The kingdom of God is not coming with signs to be observed; Luke 2:47 And all who heard Him were amazed at His understanding and His answers. Lu 4:22,32 Ps 119:99 Mt 7:28 Mk 1:22 John 7:15,46 Luke 2 Resources - Multiple Sermons and Commentaries JESUS' AMAZING UNDERSTANDING AND ANSWERS All who heard Him were amazed (existemi) - Recall Jesus is only 12 and yet His degree of theological precociousness was striking to all. This reminds us of later exclamations regarding Jesus' words in (John 7:15) "The Jews then were astonished, saying, “How has this man become learned, having never been educated?”" and (John 7:46) The officers answered, “Never has a man spoken the way this man speaks.”
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Ryle - He had a Father in heaven, and that this heavenly Father’s work demanded His first attention. The expression is one that ought to sink down deeply into the hearts of all Christ’s people. It should supply them with a mark at which they should aim in daily life, and a test by which they should try their habits and conversation. It should quicken them when they begin to be slothful. It should check them when they feel inclined to go back to the world.—“Are we about our Father’s business? Are we walking in the steps of Jesus Christ?”—Such questions will often prove very humbling, and make us ashamed of ourselves. But such questions are eminently useful to our souls. Never is a Church in so healthy a condition as when its believing members aim high, and strive in all things to be like Christ. (Luke 2) I had to be (must = KJV) (1163)(dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". Luke uses dei frequently (some 40x out of a total of 101 NT uses) in both his Gospel and the book of Acts - Luke 2:49; 4:43; 9:22; 11:42; 12:12; 13:14; 16; 33; 15:32; 17:25; 18:1; 19:5; 21:9; 22:7; 37; 24:7; 26; 44. Acts 1:16; 21; 3:21; 4:12; 5:29; 9:6; 16; 14:22; 15:5; 16:30; 17:3; 19:21; 36; 20:35; 23:11; 24:19; 25:10; 24; 26:9; 27:21; 24; 26 ILLUSTRATION - An Irish legend tells of a king who disguised himself and went into the banquet hall of one of his barons. He was escorted to a lowly place among the throng who sat at the feast. The brilliance of his conversation and the nobility of his manner soon attracted the attention of someone with sufficient authority to escort him to a higher table. The same thing occurred once more, and soon he was seated among the nobles of the land. After a display of great wisdom, one of the lords spoke out, “In truth, sir, you speak like a king. If you are not a king, you deserve to be.” Then the king removed his disguise and took his rightful place among his subjects. That is what should have happened when the Lord Jesus Christ came to this earth. Although he was “disguised” as a lowly carpenter from Nazareth, He was the King of kings and Lord of lords. But His subjects were so blinded by their own pride and sin that they were not willing to bow before Him, even though He stated repeatedly and gave sufficient proof that He was the eternal God come down to redeem them. (Adapted from Donald Barn-house, Let Me Illustrate [Revellj pp. 180, 181.) Do you recognize Jesus as the Son of God, as your Savior and Lord? If not, ask God to open your eyes to who Jesus is so that you can receive Him. If He is your Savior, imitate Him in spiritual growth, in routine faithfulness, and in commitment to God’s purpose for your life. (Luke 2:39-52 Imitating Jesus) Oswald Chambers - Prayer In The Father's House "Wist ye not that I must be in My Father's house?" Luke 2:49 Our Lord's childhood was not immature man-hood; our Lord's childhood is an eternal fact. Am I a holy innocent child of God by identification with my Lord and Saviour? Do I look upon life as being in my Father's house? Is the Son of God living in His Father's house in me? The abiding Reality is God, and His order comes through the moments. Am I always in contact with Reality, or do I only pray when things have gone wrong, when there is a disturbance in the moments of my life? I have to learn to identify myself with my Lord in holy communion in ways some of us have not begun to learn as yet. "I must be about My Father's business" - live the moments in My Father's house. Narrow it down to your individual circumstances - are you so identified with the Lord's life that you are simply a child of God, continually talking to Him and realizing that all things come from His hands? Is the Eternal Child in you living in the Father's house? Are the graces of His ministering life working out through you in your home, in your business, in your domestic circle? Have you been wondering why you are going through the things you are? It is not that you have to go through them, it is because of the relation into which the Son of God has come in His Father's providence in your particular sainthood. Let Him have His way, keep in perfect union with Him. The vicarious life of your Lord is to become your vital simple life; the way He worked and lived among men must be the way He lives in you. Luke 2:50 But they did not understand the statement which He had made to them. Luke 2 Resources - Multiple Sermons and Commentaries They did not understand (suniemi) the statement (rhema) - The question could be asked why they did not understand, especially given the fact that they had both received angelic messages and Mary had been clearly told He was the Son of God. And Mary said to the angel, "How can this be, since I am a virgin? And the angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy offspring shall be called the Son of God. (Luke 1:34-35-note) A T