Lucas 2

William Hendriksen · Citado em PreceptAustin

Lucas 2

Hendriksen has a great comment on this verse - The presentation, to which verses 22 and 25 f. refer, included redemption, the payment of a ransom fee. On this fortieth day the Redeemer was himself redeemed! Strange as it may sound, the statement is true. Of course, he was not redeemed in the sense in which he was going to redeem his people, for he was, is, and ever will remain sinless, in fact the Fountain of all virtue. Yet, being his mother’s firstborn son (Luke 2:7), and belonging to the tribe not of Levi but of Judah, he had to be exempted from official temple service by the payment of five shekels of silver (Exod. 13:1, 2, 11–15; Num. 3:11–13, 41, 44, 45, 47–51; 18:16). If the shekel is considered the equivalent of $0.64, the redemption price would amount to $3.20 or (at the exchange rate when this was written) £ 1.40. This may not seem much, but at that particular time how many days would an ordinary laborer have to work to earn it? The underlying idea of the redemption ritual was this: in the night of Israel’s deliverance from “the house of bondage” all firstborn Egyptians were slain (Exod. 12:29). However, in God’s holy sight not only the Egyptians but also the Israelites had forfeited their lives. In place of death God was willing to accept from the tribe of Levi lifelong service in the tabernacle or (later) temple, and from the firstborn of the other tribes five shekels, as a symbolic offering, a confession, as it were. Jesus too was under the sentence of death. He was born “under the law” (Gal. 4:4), and this in the sense not only of being under personal obligation to keep the law but also of being duty-bound—with a duty to which he voluntarily obligated himself—vicariously to bear the law’s penalty and to satisfy its demand of perfect obedience. He had no personal guilt but had of his own free will taken upon himself the sin of the world (Isa. 53:4–6; John 1:29). Was the redemption fee paid at this time a symbol of the infinitely greater ransom to which the Savior was going to refer in saying, “The Son of man did not come to be served but to serve and to give his life a ransom for many” (Matt. 20:28; Mark 10:45)? (Luke New Testament Commentary) Gilbrant summarizes Luke 2:22-23 - These verses present two events—the purification of Mary and the presentation of the baby Jesus to the Lord. Clearly, the presentation is the more important of the two since the purification is mentioned primarily to state when Jesus' presentation in the temple took place. Luke emphasizes the piety of Jesus' parents in obeying and honoring God by observing the requirements of the Jewish law. The law of Moses demanded the purification of new mothers (Leviticus 12:1-8). If a woman gave birth to a son, she was ceremonially unclean for 7 days, and then she stayed at home an additional 33 days making a total of 40 days. (For the birth of a daughter the time of seclusion was extended to 80 days.) The dedication of Jesus was in fulfillment of Exodus 13:1ff. which is cited in part by Luke in Lk 2:23. Each firstborn male was considered holy, that is, dedicated to God for the special role of priest. The dedication was not a redemptive act which cleansed from sin but an act of setting someone aside for a special purpose. (See hagios in the Greek-English Dictionary.) Furthermore this practice of dedicating the firstborn son reminded the Jews that God had spared the firstborn Israelites at the Passover in Egypt and had delivered them all from slavery. Since God set aside the Levites for the priesthood (Numbers 3:12), the firstborn of other tribes were absolved of this responsibility by paying five shekels to a local priest (Exodus 13:2, 12-15; Leviticus 27:26, 27; Numbers 3:13; 8:17, 18; 18:15, 16). In this passage, however, Luke does not mention payment of the redemption money. Obviously Luke's main point is not Mary's purification or the payment of redemption money but the dedication of the child Jesus at the temple. Like the prophet Samuel, Jesus was given over to God's service (1 Samuel 1:22-24). Mary alluded to this in the "Magnificat" (Lk 1:46-55). Because of the miraculous events surrounding Jesus' birth, His parents recognized Jesus as the Messiah and dedicated Him to this service. (Complete Biblical Library) Opens (1272) dianoigo from dia = through, between, used here as an intensive + anoigo = to open, remove that which obstructs) means to open completely that which was closed, literally male that opens the womb, i.e. firstborn son (Lu 2.23). Figuratively, of the eyes, ears, heart, or mind in enabling someone to perceive or understand open. Only 8v - Mk. 7:34; Lk. 2:23; Lk. 24:31; Lk. 24:32; Lk. 24:45; Acts 7:56; Acts 16:14; Acts 17:3 Luke 2:24 and to offer a sacrifice according to what was said in the Law of the Lord, "A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS." NET and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves or two young pigeons. GNT καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν τῷ νόμῳ κυρίου, ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν. NLT So they offered the sacrifice required in the law of the Lord-- "either a pair of turtledoves or two young pigeons." KJV And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. ESV and to offer a sacrifice according to what is said in the Law of the Lord, "a pair of turtledoves, or two young pigeons." NIV and to offer a sacrifice in keeping with what is said in the Law of the Lord: "a pair of doves or two young pigeons." ASV and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. CSB and to offer a sacrifice (according to what is stated in the law of the Lord: a pair of turtledoves or two young pigeons). NKJ and to offer a sacrifice according to what is said in the law of the Lord, "A pair of turtledoves or two young pigeons." NRS and they offered a sacrifice according to what is stated in the law of the Lord, "a pair of turtledoves or two young pigeons." YLT and to give a sacrifice, according to that said in the Law of the Lord, 'A pair of turtle-doves, or two young pigeons.' A pair: Lev 12:2,6-8 2Co 8:9 Luke 2 Resources - Multiple Sermons and Commentaries Related Passages: Lev 12:2 — "Speak to the sons of Israel, saying: 'When a woman gives birth and bears a male child, then she shall be unclean for seven days, as in the days of her menstruation she shall be unclean. Lev 12:6-8 — 'When the days of her purification are completed, for a son or for a daughter, she shall bring to the priest at the doorway of the tent of meeting a one year old lamb for a burnt offering and a young pigeon or a turtledove for a sin offering. 7 'Then he shall offer it before the LORD and make atonement for her, and she shall be cleansed from the flow of her blood. This is the law for her who bears a child, whether a male or a female. 8 'But if she cannot afford a lamb, then she shall take two turtledoves or two young pigeons, the one for a burnt offering and the other for a sin offering; and the priest shall make atonement for her, and she will be clean.'" MARY MADE CEREMONIALLY CLEAN FULFILLING THE LAW And to offer a sacrifice according to what was said in the Law of the Lord (kurios), "A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS.: And to offer refers to Mary bring the offering after the 40 days of her purification. The bringing of two turtledoves or two young pigeons (one for a burnt offering [cf Lev 1:3+], the other for a sin offering [cf Lev 4:3, 8, 14, etc+]) by the mother to make atonement and to effect her cleansing became known as the "offering of the poor" and is what Mary brought (cf Lv 12:8+). This not only emphasizes the poverty of Mary and Joseph, but it also shows that Mary did not consider herself to be sinless. Having made her offering, Mary was once again ceremonially clean. Is this verse not an illustration of Paul's description of Christ in His humanity "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich." (2Co 8:9+) Turtledoves were "distinguished for having a plaintive and tender voice." (Barnes) Note that the parents kept the Law and in so doing assured that Jesus Himself might fulfill ever aspect of the Law so that He would later say "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill." (Mt 5:17+)

Lucas 2

Hendriksen adds this note on the phrase great joy - Gaiety, hilarity, festivity, mirth, laughter, in one measure or another these are found in many places throughout the world. But great joy, the “joy unspeakable and full of glory” (1 Peter 1:8) is the portion of God’s children, of them alone. This joy is deeply rooted. It satisfies, lasts, and even keeps on increasing, to God’s glory. (Luke New Testament Commentary) Which will be for all the people - “To all the people,” which has the noun laos, is generally used as a designation for the Jewish people and was meant and understood only in this sense: “to all Israel”; but to all Israel because God was now fulfilling his great promise to Abraham and to Israel (Lk 1:55), a promise, indeed, to Israel alone, yet one that would extend salvation to all nations through the Seed of Abraham. The future estai, is prophetic to indicate the coming spread of the Gospel as the bearer of this great joy to all the people. (Lenski) Kostenberger agrees adding that “People” (Greek laos) at this point likely points to the people of Israel, but the larger narrative of Luke-Acts indicates that God’s people will expand to include all people regardless of nationality. James makes this point at the end of the Jerusalem council: “Simeon has related how God first visited the Gentiles, to take from them a people [laos] for his name.” As we saw in the hymns of Mary and Zechariah, the shepherds would have understood the angel to be speaking at this point in a more limited fashion about all the people of Israel. (The First Days of Jesus: The Story of the Incarnation) John MacArthur on all the people - The good news the angel proclaimed is for all the people. Laos (people) refers first to Israel (Lk 1:68; 7:16; 19:47; 21:23; 22:66; 23:5, 14), since “salvation is from the Jews” (John 4:22; cf. Ro 1:16). But the promise of salvation is not for them only. Praising God after seeing the baby Jesus in the temple, Simeon said, “For my eyes have seen Your salvation, which You have prepared in the presence of all peoples, a light of revelation to the Gentiles, and the glory of Your people Israel” (Lk 2:30-32). Significantly, laos in Lk 2:31 is plural, while it is singular in Lk 2:32. Simeon’s words reflect the truth expressed in Isaiah’s prophecy (Isaiah 60:1-3 = "Nations will come to your light"; cf. Isa 9:2; 42:6; 49:6-9; 51:4) The good news of salvation, having been proclaimed first to Israel, is now proclaimed throughout the world (Matt. 28:19-20). (See context Luke Commentary) Steven

Lucas 2

Hendriksen says "Submission to circumcision was an element in the Savior’s required obedience, and without this obedience he could not be truly Jesus, that is, Savior." (BNTC-Luke) The circumcision was performed locally, not at the Temple as were the other Jewish legal rituals ("Mary’s purification after forty days and buying back the firstborn male child was done according to later rabbinical traditions on the thirty-first day." - Utley) that the parents kept (Lk 2:23-24). Jesus was ‘born under the Law , to redeem those who were under the law’ (Gal. 4:4) and was thus subjected to the requirements of the Law and thus He was circumcised as any other Jewish male baby. Jesus received His Name at His circumcision, just as did His forerunner John the Baptist, Luke recording "And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father." (Lk 1:59+)

Lucas 2

Hendriksen addresses an issue some have raised about Jesus' circumcision - The question will be asked, however, “But does not the need for circumcision or excision symbolize that there was sin to be ‘cut away’? Yet, this child was sinless. See Isa. 53:9b; John 8:46; 2 Cor. 5:21. Is it not true then that he was exactly the one, the only one, who did not need ‘a new heart’?” See Ezek. 36:26; Rom. 2:29. The answer is: he had entered the world in order to remove the sins of his people. It was their guilt that rested on him. It was that sin which had to be removed. See Isa. 53:4–6, 8, 10–12. The task of Jesus, as the last Adam, was to keep the law which the first Adam had failed to keep. He came into the world to bear the law’s curse, thus delivering his people from it. Besides, for Jesus too circumcision was, in a sense, a sign and seal of the righteousness of faith (Rom. 4:11). Perfect trust in his heavenly Father, and the obedience which that trust implies, was the pathway to victory for himself as Savior and for those whom the Father had given him, considered as those to be saved. It was thus that he was to accomplish fully the work which the Father had given him to do (John 17:4). In his willingness to submit to circumcision we see the Savior’s passive obedience; in his insistence that he be baptized, his active obedience. (Luke New Testament Commentary) Jewish believer Arnold Fruchtenbaum offers these thoughts on Jesus' circumcision - Circumcision was commanded under TWO of the covenants of the Old Testament. The Abrahamic Covenant - obligatory for Jews, as a sign of Jewishness. The Mosaic Covenant - obligatory for Jews and Gentiles who converted to Judaism, as a sign of submission to the Law. Jesus was circumcised under both covenants, but upon Jesus’ death the Mosaic Covenant came to an end (Heb 8:13+, Ro 10:4+). However, the Abrahamic Covenant still stands. Circumcision as a sign of Jewishness is still in effect.The Abrahamic Covenant is to set the Chosen People apart from the nations around them. It is an ongoing, eternal covenant. (From Fruchtenbaum's notes on "Life of Messiah" Class 4 - The Introduction of the King.") The rite of circumcision, as a sign of the Abrahamic Covenant (Ge 17:9-14), is known also to be of significant health benefit to the male. Its performance on the "eighth day" is also now known to be the optimum time for it to be done, in terms of the child's most rapid recovery from the operation. The coagulants in the blood of an infant normally reach their optimum effectiveness eight days after birth. Because circumcision was a Jewish law, the infant Jesus experienced it.

Lucas 2

Hendriksen - If by reason of the season of the year turtledoves were unavailable—being migratory birds they could be purchased only from spring to fall—there were always plenty of pigeons. One could purchase two birds for less than a tenth of the amount demanded for a lamb plus a bird. William

Lucas 2

Hendriksen says "With utmost circumspection such men take hold of the duties God has assigned to them. They are conscientious in their planning, aiming always to advance their own and their neighbors’ welfare, to the glory of God." (BNTC-Luke) Whose Name was Simeon - see James Smith's devotional on Simeon below. Some have speculated he was a priest but that is unlikely as Luke does not tell us. More likely he is a layman. Simeon was a Jewish man who was part of the believing remnant as shown by his attitude and actions of daily looking for the Messiah, Who was the Hope of Israel and all the world! Oh, to be a man like Simeon! Fill us Father with Thy Spirit that we might be longingly looking for our Lord Jesus Christ. Amen! Indeed, if God graciously answers affirmatively and the Spirit enables us to be daily looking for Him, we surely also will be empowered to be daily living for Him! Hallelujah! Simeon means God hears or God has heard or listening. Here in Luke he was not only the listening one but the "looking one," and as an old man he was one who recognized Jesus as the Messiah. THOUGHT - Undoubtedly his name reflects the fact that he had been speaking to God and God heard his prayers. And God spoke to him telling him He would see the Messiah before he died. Oh, how many blessings we miss because we either fail to speak with God or become to busy to listen to God! God help us! Here in Luke Simeon was not only the listening one but the "looking one," and as an old man he was one who recognized Jesus as the Messiah. THOUGHT 2- Little is known about Simeon. The passage does not state that he was invested with any particular office; for example, that of priest. He was apparently what we today would call a “layman.” The church needs laymen as well as clergymen. (Hendriksen) Wiersbe (page 145) - Simeon and Anna, like Zacharias and Elizabeth, were a part of the faithful Jewish remnant that eagerly looked for their Messiah Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name. (Mal. 3:16+) And this man was righteous (dikaios) and devout (eulabes) - Simeon was described as righteous as were Mary’s husband Joseph (Mt. 1:19), Mary herself, Zacharias and Elizabeth (Luke 1:6+) and Joseph of Arimathea (Lk 23:50+). In our modern vernacular of the use of "righteous" we would say "Simeon was saved." Simeon was justified by grace through faith in the Messiah. Righteous is his character before God and men. Devout is his character before God with the idea of reverent and careful about his spiritual life. "He blended in his character his duty to man and his duty to God, he was just and devout." (Spurgeon) " While you can skim over these two words in a flash, they reflect a lifetime of cultivation. No one accidentally becomes righteous and devout. Simeon cultivated his walk with God." (Steven Cole) Simeon is a light in the land of Israel where most of the people are living in spiritual darkness, living profane, unconverted lives. They are led by the Pharisees and the Scribes, so that the blind are leading the blind! (cf Mt 15:13-14, Jn 9:40) And yet God always has His people, a remnant of true believers (that was true in Israel and it is true in America where many have joined a church but never joined themselves in a personal relationship to Jesus!) No matter how dark the world becomes, no matter how dark America becomes (and as of 2019 sadly it is happening rapidly!), God always preserves a godly remnant (cf 1 Cor 15:58+). Devout describes his inner heart attitude of devotion to God while righteous (practical) describes his external pursuit of godliness. THOUGHT - How could Simeon be righteous when the Righteous One Jesus Christ had not even been born much less crucified? Justification is by faith not works, so clearly Simeon was declared righteous because of his faith. The question is in what or who was his faith? As Paul states in Galatians he was saved (justified, declared righteous) the same way that Abraham was justified (Gal 3:6-note). In some way the Scriptures preached the Gospel to them just as the Scripture had preached the Gospel to Abraham (Ge 15:6+, Gal 3:8+)! Simeon had looked with eyes of faith (cp 2 Cor 5:7+) forward to the Cross, whereas believers today look back in faith to the same rugged Cross, both attaining justification by faith in Jesus. For related discussions of salvation of individuals before Christ was crucified, see discussion of how Phinehas was reckoned righteous in Psalm 106:31 and discussion of Abraham in Ge 15:6+ when "he believed in the LORD and He reckoned it to him as righteousness."

Lucas 2

Hendriksen- When the Holy Spirit made clear to him that this very child was the Messiah, Simeon’s heart was surcharged with gratitude to such an extent that before his Father’s throne he poured out his ardent thanksgiving. As is clear from his Nunc Dimittis, he thanked God for what this child meant to him personally and for what it meant to the world of both Gentile and Jew. Word in Life Study Bible - Simeon, whose name means “God hears,” is an example of how God honors those who engage in lifetimes of quiet prayer and constant watchfulness. Simeon was a man of patient faith, yet his wait for the Messiah must have seemed interminable. He likely had many opportunities for doubt, as numerous would-be Messiahs sounded false alarms in the land. Yet somehow he knew that the Redeemer would first come not as a great, heavenly champion wrapped in banners of nationalism, nor with a political agenda of violence, but as a Baby carried in the arms of His parents. Took (received) (1209)(dechomai = middle voice of a primary verb) means to to receive something offered or transmitted by another. Dechomai means to accept with a deliberate and ready reception of what is offered, to receive kindly and so to take to oneself what is presented or brought by another. It means to welcome as a teacher, a friend, or a guest into one's house. The word describes Simeon as accepting the infant Jesus with open arms, mind, and heart, going beyond normally expected gracious hospitality. The term was often used of welcoming honored guests and meeting their needs with special attention and kindness. This verb is used by Jesus 4 times in one verse - "Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.”" (Mark 9:37) In Mark 10:15 He said "“Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all.”" Blessed (2127)(eulogeo from eu = good + lógos = word; cognates eulogetos and eulogia) means speak good or well. When eulogeo is used by men toward men it means to speak well of with praise and thanksgiving (English "Eulogy" = an address in praise for one deceased ). To say good or positive things. Eulogeo can be from men to God, from men to men, and from God to men. When God blesses men He grants them favor and confers happiness upon them. "Blessing God" extends (shares) ourselves with the Lord, giving our word to be completely His– i.e. conferring ourselves to Him which fulfills the common OT imperative, "Bless the Lord!" "And at once (Lk 1:63) his (Zacharias) mouth was opened and his tongue loosed, and he was speaking, blessing (eulogéō) God." (Lk 1:64) The verb for praise is epaineo. The distinction between "blessing God" and "praising God" is carefully preserved in the original Hebrew/Greek text of Scripture and therefore both should be practiced in true worship! "Praising God" acknowledges (exalts) His work and character. In contrast, "blessing God" means surrendering oneself to Him. The scriptural imperative to "bless God!" is frequent in the (Hebrew) - See Ps 103:1,2, 104:1, etc. Unfortunately, it was "eliminated" by the NIV (and other translations), rendering it the same as "praise God." Steven

Lucas 2

Hendriksen - In a parenthesis Simeon, in addressing Mary, states that a sword would pierce her soul; in fact, as the original indicates, a large and broad sword, the symbol of intense pain, of frightful and piercing anguish. For the fulfilment see John 19:25–27. (BNTC-Luke) A T Robertson on a sword - A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath’s sword (1 Sa 17:51). How little Mary understood the meaning of Simeon’s words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, σταβατ Ματερ Δολοροσα [stabat Mater Dolorosa] (John 19:25). It is only a parenthesis here, and a passing cloud perhaps passed over Mary’s heart already puzzled with rapture and ecstasy. To the end that - This is a term of purpose. In this context it refers to all that precedes and that purpose is to assay hearts - either for or against Jesus. There is simply no middle ground. Jesus is the ultimate polarizing force in the Universe! If you are "toying" with Jesus, my advice is "Stop!" And come to your senses (2 Ti 2:25,26) and by grace through faith get on His side, because as Revelation 19:11-21+ reveals, Jesus wins. And ALL who oppose Him will lose, not just in their short futile life on earth but eternally! J C

Lucas 2

Hendriksen points out that "The evangelist does not say that after the events of the fortieth day the little family immediately made for the north. Room is left for Matthew’s account of the coming of the wise men, the flight to Egypt, the slaughter of “the innocents,” and the return of Joseph, Mary, and their child from Egypt; in other words, for the events reported in Matt. 2:1–21." Joseph and Mary were careful to perform everything, just as God had prescribed “Whatever I command you, you shall be careful to do; you shall not add to nor take away from it. (Dt 12:32) Bruce Barton comments that "there is a gap of several years between verses 38 and 39—ample time for them to find a place to live in Bethlehem, flee to Egypt to escape Herod’s wrath (Matthew 2:1–18), and return to Nazareth when it was safe to do so (after Herod had died, Matthew 2:19–23)."