Luke · Chapter 2

V. 1. That all the world should be enrolled-That all the inhabitants, male and female, of every town in the Roman empire, with their families and estates, should be registered.

Verse 1. Cæsar Augustus] This was Caius Cæsar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died A.D. 14.

That all the world should be taxed.] pasan thn oikoumenhn, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. oikoumenh signifies properly the inhabited part of the earth, from oikew, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general CENSUS of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions.

But as there is no general census mentioned in any historian as having taken place at this time, the meaning of oikoumenh must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Luke 21:26. Men’s hearts failing them for fear, and for looking after those things which are coming on the earth, th oikoumenh this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Luke 21:21. Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, en tw law toutw, ON THIS VERY PEOPLE, viz. the Jews, Luke 21:23. It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isaiah 13:11; 14:26; 24:1. And from this we may learn, that the word oikoumenh had been long used as a term by which the land of Judea was commonly expressed. ~h gh, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luke 4:25; Joshua 2:3.

It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Acts 5:37, which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3.

Verse 1. And it came to pass in those days — That is, about the time in which John the Baptist was born, and Christ conceived, in the manner related in the preceding chapter; there went out a decree from Cesar Augustus, the Roman emperor, that all the world should be taxed — the word oikoumenh, here rendered world, “means strictly the inhabited part of the earth, and therefore, pasa h oikoumenh, all the world, in the common acceptation of the phrase. But it is well known that this expression was, in ancient times, frequently employed to denote the Roman empire. It was probably a title first assumed through arrogance, afterward given by others through flattery, and at last appropriated by general use to this signification. That it has a more extensive meaning in this place is not pretended by any. But there are some who, on the contrary, would confine it still further, making it denote no more than Judea and its appendages. Of this opinion are several of the learned; Beausobre, Doddridge, Lardner, Pearce, and others. In support of it they have produced some passages in which this phrase, or expressions equivalent, appear to have no larger signification. But, admitting their explanation of the passages they produce, they are not parallel to the example in hand. Such hyperboles are indeed current, not only in the language of the evangelists, but in every language. In those cases, however, wherein they are introduced, there rarely fails to be something, either in what is spoken or in the occasion of speaking, which serves to explain the trope. For example: the term, a country, in English, denotes properly a region, or tract of land, inhabited by a people living under the same government. By this, which is the common acceptation, we should say that England is a country. Yet the term is often used without any ambiguity in a more limited sense. Thus an inhabitant of a country town or parish says to one of his neighbours, speaking of two persons of their acquaintance, ‘All the country says they are soon to be married;’ yet so far is he from meaning by the phrase, all the country, all the people of England, that he is sensible not a thousandth part of them know that such persons exist. He means no more than all the neighbourhood. Nor is he in the smallest danger, by speaking thus, of being misunderstood by any hearer. But if he should say, ‘The parliament has laid a tax on saddle-horses, throughout all the country,’ nobody could imagine that less than England was intended by the term country, in this application. Here the term must be considered as it stands related to parliament; in other words, it must be that which, in the style of the legislature, would be named the country. In like manner, though it might not be extraordinary that a Jew, addressing himself to Jews, and speaking of their own people only, should employ such an hyperbole as, all the world, for all Judea; it would be exceedingly unnatural in him to use the same terms, applied in the same manner, in relating the resolves and decrees of the Roman emperor, to whom all Judea would be very far from appearing all the world, or even a considerable part of it. Add to this, that the Syriac interpreter (as also all the other ancient interpreters) understood the words in the same manner: all the people in his (the emperor’s) dominions.” — Campbell. The chief, if not the only objection to this sense of the expression is, the silence of historians. But what Grotius observes, greatly lessens the force of that objection; “I do not so understand the evangelist,” says he, “as if a census were made through the whole Roman world, at one and the same time; but when Augustus wished thoroughly to know the whole power of the Roman empire, he appointed a census to be made through all the kingdoms and provinces subject to it, at one time in one part, and at another in another. Thus Dion, epemyen allouv allh, ta te twn idiwtwn kai ta twn polewn apograyomenouv, he sent some persons one way and some another, who might take an account of the property, as well of private persons as of cities. Of the census made through Gaul by order of Augustus, Claudius, in an oration which is preserved at Ancyra, the abbreviator of Livy, and Dio, have made mention.”

Should be taxed — Greek, apografesqai, enrolled: that is, that all the inhabitants, male and female, of every town in the Roman empire, with their families and estates, should be registered. Many of the modern translations, particularly those into Italian, French, and English, have rendered the word taxed: and as registers were commonly made with a view to taxing, it may, no doubt, in many cases, be so rendered with sufficient propriety: but, “as in this place there is some difficulty, it is better to adhere strictly to the import of the words. For though it was commonly for the purpose of taxing that a register was made, it was not always, or necessarily so; and in the present case we have ground to believe that there was no immediate view to taxation, at least with respect to Judea. Herod, called the Great, was then alive, and king of the country, and though in subordination to the Romans, of whom he may justly be said to have held his crown, yet, as they allowed him all the honours of royalty, there is no ground to think that, either in his lifetime, or before the banishment of his son Archelaus, the Romans levied any toll or tribute from the people of Judea. Nay, we have the testimony of Josephus, that they did not till after the expulsion of Archelaus, when the country was annexed to Syria, and so became part of a Roman province.” — Campbell. The reader will observe, such a census, or account, as that here spoken of, “used to be taken of the citizens of Rome every fifth year, and they had officers on purpose appointed for it, called censors. Their business was to take an account, and make a register, of all the Roman citizens, their wives and children, with the age, qualities, trades, offices, and estates of them all. Augustus first extended this to the provinces. He was then at work on the composure of such a book, containing such a survey and description of the whole Roman empire, as that which our Doomsday-book doth of England. In order whereto, his decree for this survey was made to extend to the depending kingdoms, as well as the provinces of the empire: — however, taxes were only paid by the people of the provinces to the Romans; and those of the dependant kingdoms to their own proper princes, who paid their tributes to the Roman emperors. Three times during his reign he caused the like description to be made. The second is that which St. Luke refers to. The decree concerning it was issued out three years before that in which Christ was born. So long had the taking of this survey been carrying on through Syria, Cœlo-Syria, Phœnicia, and Judea, before it came to Bethlehem. No payment of any tax was made (on this survey) till the twelfth year after. Till then Herod, and after him Archelaus his son, reigned in Judea. But when Archelaus was deposed, and Judea put under the command of a Roman procurator, then first were taxes paid to the Romans for that country.” — Prideaux.

Verse 1. It came to pass in those days, when John was born, and when the Roman emperor, Augustus Cæsar, filled the throne, and was in the thirty first year of his reign, that, a decree was issued for a general taxation according to men’s property. This emperor, after the battle of Actium, became so popular, that the senate invited him to take the reins of government into his hands, which laid, properly speaking, the foundation of the imperial monarchy of Rome.

Augustus, as a man of wisdom, divided the empire into provinces, and sent Quirinus into Palestine, a person of consular dignity, to make the above enrolment of the people, in the places of their birth, and where their property was situated. Florus describes this census as comprising the name, the age, the patrimony, the office and trade of every man. This property- tax extended to every one who was worth two hundred sesterces, or about seven ounces of silver. — Thus the ever-watchful eye of providence brought Joseph and Mary to Bethlehem, where the Saviour was born, according to the prophecy of Micah 5:1-3. There were at that time three families of David’s line in Judea; Jacob, father of Joseph; Eli, the father of Mary; and Hillel, president of the council. There might indeed be others of whom we have no record; for the Lord will bless the righteous to a thousand generations.

This enrolment and taxation, though extended only to Syria, was very unpopular. Judas in Galilee appeared in arms against the Roman authority, and maintained himself in power for some time. Acts 5:37.

§ 8.—JESUS’S BIRTH, 1-7.

1. In those days—The evangelist having detailed the fact of the birth of Messiah’s forerunner gives now a narrative of the manifestation of Messiah himself. He furnishes a circle of facts obtained by him, perhaps from James, the son of Mary and Joseph, or even from the blessed mother herself, omitted by all the other evangelists. Cesar Augustus—Under the power and genius of the celebrated Julius Cesar the Roman republic fell, and the imperial government was established. He was succeeded by his nephew, Augustus Cesar, under whom the world of New Testament history was subdued. During his reign the temple of Janus was shut, in token of universal peace, and the Prince of peace made his advent. The world—The Roman world. Should be taxed—Not taxed, but the census taken, and the names of all enrolled. No contemporary historian gives any account of this census, but authentic mention is made of a breviarium, or summary of the resources of the empire, which must have been the result of something of this nature. From other sources than contemporary history also we know that there was a topographical survey made of the geographical extent of the empire.

Palestine was not indeed in form a province of the Roman empire, inasmuch as Herod was its king. But his kingdom was a gift from Augustus, who spared his life and placed him in power, although he had forfeited all by taking side with Anthony in the war for the empire against Augustus. The Jews were required to take an oath of allegiance to Augustus as well as to Herod. Augustus was little likely to hesitate to include Palestine in his census, though it is very likely that so vast an enrolment as the whole civilized world would require years, would be executed by different provinces quite separately, and completed by each in accordance with its own customs and institutions.

1 Augustus taxeth all the Roman empire. 6 The nativity of Christ. 8 One angel relateth it to the shepherds: 13 many sing praises to God for 2:21 Christ is circumcised, 22 Mary purified. 28 Simeon and Anna prophesy of Christ: 40 who increaseth in wisdom, 46 questioneth in the temple with the doctors, 51 and is obedient to his parents.

CHAPTER 2. Verse 1. In those days. — A little after the birth, of John, and just before the birth of our Lord.

All the world. — Pasan thn oikoumenhn properly signifies the habitable earth, but was frequently used of the Roman empire. Its meaning here cannot be extended beyond this; and many confine it to Judea, in the sense of country or region. Prideaux, Wall, Archbishop Newcome, and others think that the enrolment extended throughout the whole Roman empire; “that Augustus had three of these enrolments during his reign; and that this mentioned by Luke was the middle one, in the consulship of C. Marcius Censorinus, and C. Asinius Gallus, about three years before the birth of Christ, the enrolment having occupied three years before it extended to Judea, a remote province of the empire.” Lardner, however, thinks that the census mentioned by St. Luke was only of the dominions of Herod, king of Judea, with whom Augustus was at that time offended, and so proceeded to treat him as a subject, and his dominions as a province by enrolment, in order to the imposition of a poll tax. That an oath of fidelity to Cesar was about this time exacted from the whole Jewish nation, appears from Josephus, which was no doubt connected with this enrolment, in which also the return of persons, ages, and property was made upon oath. Nothing can be more strikingly in proof that the sceptre was departing from Judah, and the sovereignty of Herod was rather nominal than real. Julian the apostate objected to Christ’s claim, that he was by virtue of this very enrolment born one of Cesar’s subjects; not knowing how truly this illustrated the ancient prophecy of Jacob, that his birth and the departing of the sceptre from Judah should be coincident.

Should be taxed. — Apografesqai rather signifies “to be enrolled with reference to being taxed.” In fact, the levying of the tax did not take place until some years afterward; Herod, according to Josephus, having found means to set himself right with Augustus. Still the enrolment being made, and the lists preserved to be acted upon at pleasure, was a sufficient proof of the subjection of Herod and his dominions to the power of Rome.

V. 2. When Cyrenius was governor of Syria-When Publius Sulpicius Quirinus governed the province of Syria, in which Judea was then included.

Verse 2. This taxing was first made when Cyrenius, &c.] The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria. It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord.

St. Matthew says that our Lord was born in the reign of Herod, Luke 2:1, at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2,) who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus.

Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text.

1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. &c.

2. The second way of solving this difficulty is by translating the words thus: This enrolment was made BEFORE Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word prwtov appears to have, John 1:30: oti protov mou hn, for he was BEFORE me. John 15:18: The world hated me BEFORE (proton) it hated you. See also 2 Samuel 19:43. Instead of prwth, some critics read pro thv, This enrolment was made BEFORE THAT of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best.

Verse 2. And this taxing (rather this enrolling) was first made when Cyrenius was governor of Syria — According to the Jewish historian, Josephus, Cyrenius was not governor of Syria till ten or twelve years after our Saviour’s birth, after Archelaus was deposed, and the country brought under a Roman procurator; yet, according to our translation of Luke here, he was governor before the death of Herod, the father and predecessor of Archelaus, and in the same year when Christ was born. Now as, on the one hand, it cannot be supposed that a writer so accurate as Luke (were he considered only as a common historian) should make so gross a mistake as to confound the enrolment in the reign of Herod with that taxation under Cyrenius, which happened many years after; so, on the other hand, it is hard to conceive that Josephus should be mistaken in an affair of so public a nature, so important, and so recent when he wrote his history. To remove this difficulty, 1st, Some have supposed a corruption of the original text in Luke; and that, instead of Cyrenius, it ought to be read Saturninus, who, according to Josephus, was prefect of Syria within a year or two before Herod’s death. 2d, Others have thought it probable, that the original name in Luke was Quintilius; since Quintilius Varus succeeded Saturninus, and was in the province of Syria when Herod died. But all the Greek manuscripts remonstrate against both these solutions. Therefore, 3d, Mr. Whiston and Dr. Prideaux suppose, that the words of the preceding verse, In those days there went out a decree, &c., refer to the time of making the census; and the subsequent words, This enrolment was first made, &c., to the time of levying the tax. “When Judea,” says the latter, “was put under a Roman procurator, then taxes were first paid to the Romans — and Publius Sulpicius Quirinius, who is in Greek called Cyrenius, was governor of Syria: so that there were two distinct particular actions in this matter, done at two distinct and different times: the first was making the survey, and the second the levying the tax thereupon. And the first verse here is to be understood of the former, and the second only of the latter. And this reconciles that evangelist with Josephus; for it is manifest from that author, that Cyrenius was not governor of Syria, or any tax levied on Judea, till Archelaus was deposed. And therefore the making of the description cannot be that which was done while Cyrenius was governor of Syria; — but the levying the tax thereon certainly was.” In accordance with this interpretation of the passage, Dr. Campbell reads the verse, This first register took effect when Cyrenius was president of Syria, observing that, by this translation of the words, divers objections are obviated. “The register,” says he, “whatever was the intention of it, was made in Herod’s time, but had then little or no consequences. When, after the banishment of Archelaus, Judea was annexed to Syria, and converted into a province, the register of the inhabitants formerly taken served as a directory for laying on the census, to which the country was then subjected. Not but that there must have happened considerable changes on the people during that period. But the errors which these changes might occasion, could, with proper attention, be easily rectified. And thus it might be justly said, that an enrolment which had been made several years before, did not take effect, or produce consequences worthy of notice, till then.” Dr. Hammond and Dr. Lardner, however, give what many think a still easier solution of this difficulty, rendering the words thus: This was the first enrolment of Cyrenius, governor of Syria, supposing that Cyrenius (afterward governor of Syria, and at the time Luke wrote well known by that title) was employed in making the first enrolment of the inhabitants of Judea in the reign of Herod; to which purpose Dr. Hammond quotes Suidas as relating, on the authority of an ancient author, that “Cesar Augustus, desiring to know the strength and state of his dominions, sent twenty chosen men, one into one part, another into another, to take this account; and that Publius Sulpicius Quirinius had Syria for his province.” The reader will of course adopt the interpretation which he judges most probable.

2. Cyrenius was governor—This verse affirms that the birth of Christ took place at the time of a census which was completed during the rule of Cyrenius. Now the historical fact is that Cyrenius was governor some ten years after the birth of Christ and the death of Herod. This has been for centuries a celebrated difficulty. Some have endeavoured, without authority, to change the text. Plausible but not quite satisfactory interpretations, consistent with the known facts of history, have been put upon the words, which may be found in Clarke’s Commentary. The clear meaning is, that that enrollment, being the first that took place, was completed during the governorship of Cyrenius. The early fathers of the Christian Church did indeed affirm that this census took place under Cyrenius; and Justin Martyr, in the second century, confirms his affirmation thrice made by an appeal to the public registers.

But it was reserved for a German scholar of our own day, A.W. Zumpt, to solve this memorable difficulty and vindicate the accuracy of Luke. By combining a great number of passages from the Roman literature of those times, he proves that not only was Cyrenius governor of Syria ten years after the birth of Christ, but that he was also so at a previous period which probably included that event; or at least might have had such later management of the taxing as that it went under his name. Cyrenius, it is proved, was honoured with a triumph for subduing a tribe of Cilicians; by another train of passages it is shown that Cilicia belonged under the governorship of Syria; so that Cyrenius must have then been governor of Syria. By another series of deductions it is shown that this triumph must have taken place before A.D. 1 or 2; but as the birth of Christ was really four years earlier than our popular A.D. 1, the birth and the governorship are found able to coincide in time.

Verse 2. And this taxing was first made, &c. — A great difficulty has here exercised the skill of commentators: the passage as it stands in our translation makes the tax or enrolment take place when Cyrenius was governor of Syria, which was not till some years after the birth of Christ. Archbishop Newcome translates with Lardner, “This was the first enrolment of Cyrenius, afterward governor of Syria;” which, by making the phrase, “governor of Syria,” merely an epithet, to distinguish this Cyrenius from others of the same name, entirely obviates the difficulty. But it is better to render this parenthesis as Campbell, “This first register took effect when Cyrenius was president of Syria.” The enrolment was made in Herod’s time, but was not followed up, through the policy of Herod; but when, after the deposition and banishment of Archelaus, Judea was annexed to Syria, and converted into a province, Cyrenius had only to refer to the former census for his guidance in levying the capitation tax. Of the levying of taxes upon the Jews by this Cyrenius, Josephus takes express notice. Paley argues that the word prwth, first, in the text, demonstrates that St. Luke had more than one census in contemplation. Cyrenius therefore had made two; and, it is highly probable, one before he came to his is government, which corresponds with the time of Christ’s birth. His title of governor of Syria is mentioned, though he became such after the event.

Verse 3. And all went to be taxed, every one into his own city.] The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it; we may at once see its nature.

“He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, specifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in.” Ant. Rom. l. iv. c. 15. p. 212. Edit. Huds.

A Roman census appears to have consisted of these two parts: 1. The account which the people were obliged to give in of their names, quality, employments, wives, children, servants, and estates; and 2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contribute to the defence and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text. This census was probably similar to that made in England in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086.

Verse 3. And all went to be taxed, (enrolled,) every one to his city — “When the census was made in any country, the inhabitants were obliged to attend in the cities to which they belonged, Livy, 50. 42. c. 10. The reason was, without a precaution of this kind, the census would have been excessively tedious, and people who were abroad might have been omitted, or registered among the inhabitants of other cities, where they would not have been found afterward, or they might have been enrolled twice, which would have produced confusion in the registers.” In the dominions of Herod, however, probably by his order, a small alteration seems to have been made in the method of executing the census. For instead of the people being directed to appear, as usual, in the cities where they resided, or to whose jurisdiction the places of their abode belonged, they were ordered to appeal according to their families; every one in his native city, or the place where his paternal inheritance lay, to be there enrolled; a circumstance wisely ordered by Providence to verify the truth of ancient prophecies; for thus the parents of Christ were providentiatly brought to Bethlehem, the place where the Messiah was to be born, without leaving any room to suspect them of artifice and design. And thus, also, by their coming to be registered among the subjects of the Roman empire, the subjection of the Jews to the Romans was very remarkably manifested.

3. Every one into his own city—The census in Judea was doubtless conducted in Jewish modes. The enrolment must be made at the place of the lineage of the head of the family. Mary goes probably under the protection of her husband in her present condition. The journey from Nazareth to Bethlehem is about sixty miles.

Verse 3. Every one into his own city. — Grotius explains idian polin, “the city which formerly belonged to their family.” Le Clerc brings an instance from Livy where the consul orders the citizens of the allied cities admitted to the freedom of Rome, to withdraw from Rome to be taxed in their own cities.

Verse 4. And Joseph also went up from Galilee — Being thus obliged by the emperor’s decree; out of the city of Nazareth — Where he then dwelt; into Judea — Properly so called; unto the city of David, called Bethlehem — The town where his ancestors had formerly been settled; because he was of the house, &c., of David — Notwithstanding, he was now reduced so low as to follow the trade of a carpenter. To be enrolled with Mary — Who also was a descendant of David: his espoused wife — The propriety of this expression appears from Matthew 1:25, where we are told that Joseph knew not his wife till she had brought forth her firstborn son. Being great with child — It may seem strange that Mary, in this condition, should undertake so great a journey. Perhaps the order for the census required that the wives, as well as their husbands, should be present. Or, the persons to be registered being classed in the roll, according to their lineage, Mary might judge it proper on this occasion to claim her descent from David, in order to her being publicly acknowledged as one of his posterity, and the rather as she knew herself to be miraculously with child of the Messiah.

4. Went up—Bethlehem was indeed high ground; but anciently any going to a capital or superior place was a going up. House and lineage—The house included the entire body of ancestors and descendants. The lineage was a direct line of descent.

Verse 4. House and lineage. — The lineage, patria, has a stricter, sense than oikov, the former signifying the family or direct line of descent.

Verse 5. With Mary his espoused wife] There was no necessity for Mary to have gone to Bethlehem, as Joseph’s presence could have answered the end proposed in the census as well without Mary as with her; but God so ordered it, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; Micah 5:2.

§ 8.—JESUS’S BIRTH, 1-7.

1. In those days—The evangelist having detailed the fact of the birth of Messiah’s forerunner gives now a narrative of the manifestation of Messiah himself. He furnishes a circle of facts obtained by him, perhaps from James, the son of Mary and Joseph, or even from the blessed mother herself, omitted by all the other evangelists. Cesar Augustus—Under the power and genius of the celebrated Julius Cesar the Roman republic fell, and the imperial government was established. He was succeeded by his nephew, Augustus Cesar, under whom the world of New Testament history was subdued. During his reign the temple of Janus was shut, in token of universal peace, and the Prince of peace made his advent. The world—The Roman world. Should be taxed—Not taxed, but the census taken, and the names of all enrolled. No contemporary historian gives any account of this census, but authentic mention is made of a breviarium, or summary of the resources of the empire, which must have been the result of something of this nature. From other sources than contemporary history also we know that there was a topographical survey made of the geographical extent of the empire.

Palestine was not indeed in form a province of the Roman empire, inasmuch as Herod was its king. But his kingdom was a gift from Augustus, who spared his life and placed him in power, although he had forfeited all by taking side with Anthony in the war for the empire against Augustus. The Jews were required to take an oath of allegiance to Augustus as well as to Herod. Augustus was little likely to hesitate to include Palestine in his census, though it is very likely that so vast an enrolment as the whole civilized world would require years, would be executed by different provinces quite separately, and completed by each in accordance with its own customs and institutions.

Verse 5. To be taxed with Mary. — These words indicate that Mary was enrolled as well as Joseph; which will prove her an heiress, however small might be her portion: otherwise she was under no necessity of going to Bethlehem; nor but for this probably would, in her circumstances, have taken so long and troublesome a journey. If, however, she were an heiress, that will be an additional proof that she was of the same tribe, since she could not marry out of it.

V. 6. And while they were there, the days were fulfilled that she should be delivered-Mary seems not to have known that the child must have been born in Bethlehem, agreeably to the prophecy. But the providence of God took care for it.

Verses 6, 7. And while they were there, the days were accomplished, &c. — Whatever views Mary might have in going up to Bethlehem, her going there was doubtless by the direction of Divine Providence, in order that the Messiah might be born in that city, agreeably to the prophecy of Micah 5:2. And she brought forth her firstborn son — Ton uion authv ton prwtotokon, her son, the firstborn; that excellent and glorious person, who was the firstborn of every creature, and the heir of all things. See note on Matthew 1:25. And wrapped him in swaddling-clothes — By her doing this herself, it is thought her labour was without the usual pangs of childbearing. And laid him in a manger — Though the word fatnh, here used, sometimes signifies a stall, yet it is certain it more frequently signifies a manger, and certainly the manger was the most proper part of the stall in which the infant could be laid. As to the notion of Bishop Pearce, that not a manger is here meant, but a bag of coarse cloth, like those out of which the horses of our troopers are fed when encamped; and that this bag was fastened to the wall, or some other part, not of a stable, but of the guest- chamber, or room for the reception of strangers, where Joseph and Mary were lodged; this odd notion is amply confuted by Dr. Campbell in a very long note on this passage. Tradition informs us that the stable, in which the holy family was lodged, was, according to the custom of the country, hollowed out of a rock, and consequently the coldness of it, at least by night, must have greatly added to its other inconveniences. Because there was no room for them in the inn — The concourse of people at Bethlehem being very great on this occasion. It seems there was but one principal inn at Bethlehem, now but a small village, and that when Joseph came thither it was full, so that he and Mary were obliged to lodge in a stable, fitted up as a receptacle for poor travellers, in which they, and the animals that brought them, were meanly accommodated under the same roof. Now also there is seldom room for Christ in an inn. It will not be improper to observe, on this humiliating circumstance of our Lord’s birth in a stable, how, “through the whole course of his life, he despised the things most esteemed by men. For though he was the Son of God, when he became man he chose to be born of parents in the meanest condition of life. Though he was heir of all things, he chose to be born in an inn, nay, in the stable of an inn, where, instead of a cradle, he was laid in a manger. The angels reported the good news of his birth, not to the rabbis and great men, but to shepherds, who, being plain honest people, were unquestionably good witnesses of what they heard and saw. When he grew up he wrought with his father as a carpenter. And afterward, while he executed the duties of his ministry, he was so poor that he had not a place where to lay his head, but lived on the bounty of his friends. Thus, by going before men in the thorny path of poverty and affliction, he has taught them to be contented with their lot in this life, however humble it may be.”

6. They were there—In Bethlehem, where the royal David was born and had spent his boyhood, these two descendants of his regal lineage have now arrived. But though their family register attests their birth, they are too poor to obtain not merely a palace but an inn.

V. 7. She laid him in the manger-Perhaps it might rather be translated in the stall. They were lodged in the ox stall, fitted up on occasion of the great concourse, for poor guests.

There was no room for them in the inn-Now also, there is seldom room for Christ in an inn. Matthew 1:25

Verse 7. Laid him in a manger] Wetstein has shown, from a multitude of instances, that fatnh means not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use præsepe, a manger, in the same sense. So Virgil, Æn. vii. p. 275. Stabant ter centum nitidi in præsepibus altis.

“Three hundred sleek horses stood in lofty stables.”

Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging in a stable; but such people overlook the reason given by the inspired penman, because there was no room for them in the inn. As multitudes were going now to be enrolled, all the lodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to procure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger.

There was no room for them in the inn.] In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travellers alone:-now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel;-in short, for any kind of guests except Jesus and his genuine followers. To this day there is little room for such in most inns; nor indeed have they, in general, any business in such places. As the Hindoos travel in large companies to holy places and to festivals, it often happens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging-houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos purchase rice, &c., and cook it, paying about a halfpenny a night for their lodging. WARD’S Customs.

Verses 6, 7. And while they were there, the days were accomplished, &c. — Whatever views Mary might have in going up to Bethlehem, her going there was doubtless by the direction of Divine Providence, in order that the Messiah might be born in that city, agreeably to the prophecy of Micah 5:2. And she brought forth her firstborn son — Ton uion authv ton prwtotokon, her son, the firstborn; that excellent and glorious person, who was the firstborn of every creature, and the heir of all things. See note on Matthew 1:25. And wrapped him in swaddling-clothes — By her doing this herself, it is thought her labour was without the usual pangs of childbearing. And laid him in a manger — Though the word fatnh, here used, sometimes signifies a stall, yet it is certain it more frequently signifies a manger, and certainly the manger was the most proper part of the stall in which the infant could be laid. As to the notion of Bishop Pearce, that not a manger is here meant, but a bag of coarse cloth, like those out of which the horses of our troopers are fed when encamped; and that this bag was fastened to the wall, or some other part, not of a stable, but of the guest- chamber, or room for the reception of strangers, where Joseph and Mary were lodged; this odd notion is amply confuted by Dr. Campbell in a very long note on this passage. Tradition informs us that the stable, in which the holy family was lodged, was, according to the custom of the country, hollowed out of a rock, and consequently the coldness of it, at least by night, must have greatly added to its other inconveniences. Because there was no room for them in the inn — The concourse of people at Bethlehem being very great on this occasion. It seems there was but one principal inn at Bethlehem, now but a small village, and that when Joseph came thither it was full, so that he and Mary were obliged to lodge in a stable, fitted up as a receptacle for poor travellers, in which they, and the animals that brought them, were meanly accommodated under the same roof. Now also there is seldom room for Christ in an inn. It will not be improper to observe, on this humiliating circumstance of our Lord’s birth in a stable, how, “through the whole course of his life, he despised the things most esteemed by men. For though he was the Son of God, when he became man he chose to be born of parents in the meanest condition of life. Though he was heir of all things, he chose to be born in an inn, nay, in the stable of an inn, where, instead of a cradle, he was laid in a manger. The angels reported the good news of his birth, not to the rabbis and great men, but to shepherds, who, being plain honest people, were unquestionably good witnesses of what they heard and saw. When he grew up he wrought with his father as a carpenter. And afterward, while he executed the duties of his ministry, he was so poor that he had not a place where to lay his head, but lived on the bounty of his friends. Thus, by going before men in the thorny path of poverty and affliction, he has taught them to be contented with their lot in this life, however humble it may be.”

Ver. 7. She brought forth her firstborn son. Some say she never had another, and that his brethren so called were only cousins; an unimportant point, a study worthy of the convent. But the severity of Roman edicts enforced by military power, and the poverty of Joseph, are sufficiently evident. The virgin mother laid him in a manger, because there was no room for them in the inn: and that inn is a striking figure of the human heart, and of the concourses and crowds of worldly associations. How little in the eyes of heaven between the shepherd’s tent and the lordly mansion.

7. Her first born—See note on Matthew 1:25. Van Oosterzee says, “The question of the brethren of Jesus must be decided independently of the phrase first born.” Not independently, we reply; the argument is far from standing as it would if Jesus were not twice called first born long after it was known, if true, that there was no second born. The proof though not conclusive of itself is cogent. In swaddling clothes—The verb to swathe or swaddle signifies to wrap tightly round with bandages or cloth. This custom of tightly binding the new-born infant was formerly practiced with injurious severity until medical men grew wiser. Manger… inn—It seems clear from the text that the manger was not in the inn or kahn. If the stable itself were in the khan it would hardly be said that there was no room for them in the khan. Hence there is good reason to believe with Dr. Thomson, “That the birth actually took place in an ordinary house of some common peasant, and that the babe was laid in one of the mangers, such as are still found in the dwellings of the farmers of this region.”

Manger— “It is common,” says Dr. Thomson, to find two sides of the one room, where the native farmer resides with his cattle, fitted up with these mangers, and the remainder [of the room] elevated about two feet higher for the accommodation of the family. The mangers are built of small stones and mortar in the shape of a box, or rather of a kneading trough, and when cleaned up and whitewashed, as they often are in summer, they do very well to lay little babes in. Indeed, our own children have slept there in our rude summer retreats on the mountains.”

Dr. Thomson well says that the word house used by Matthew (Matthew 2:11) “does not much favour the idea” held by many that the birth took place in a cave. Yet as this idea is as old as the middle of the second century, it is entitled to profound respect. Over the cave selected by that primitive tradition the empress Helena, mother of Constantine, erected the magnificent Church of the Nativity, which still stands, (or rather its successor built by Justinian,) as an object of profound interest to the Christian traveler in the East. It is the oldest Christian Church in the world. The cave which it encloses is 38 feet by 11, and at the eastern end a silver star in a marble slab designates the spot of the birth.

That a native tradition should have selected a cave as the “house” of the Saviour’s birth is good proof that there is nothing in the supposition unnatural or improbable. In the soft limestone rock of Judea, easily cut and usually dry, caves, either natural or artificial, abound, and they are used for a great variety of purposes. They are used for dwellings, inns, stables, fortresses, refuges, and sepulchers. Pococke mentions a cave capacious enough to hold thirty thousand men; and Dr. Bonar (quoted in Andrew’s Life of Christ) says of the cave of Adullam, “You might spend days in exploring these vast apartments; for the whole mountain seems excavated, or rather honey-combed.” Mr. H.B. Tristam (The Land of Israel; or, Travels in Palestine: London. 1865) says of Endor: “It is full of caves, and the mud-built hovels are stuck on to the rocks in clusters, and are for the most part a mere continuation and enlargement of the cavern behind, which forms the larger part of this human den.” In other parts these cave-houses abound of a more eligible quality, and the traditionary cave of the Nativity bears, therefore, we may admit, strong marks of genuineness. Inn—Called a khan when belonging to a village or city; a caravanserai in the rural region.

The khan is not like an American tavern or hotel, a place where all the wants of a traveler or boarder are richly supplied for pay. It is a building erected at public expense, where merely the bare room for man and beast exists; but the traveler must bring his own equipments, furnishings, food, and fodder. In earlier ages, with a scanty population, the hospitable tent-dweller, like Abraham, hastened to entertain his guest with a gratuitous banquet, partly to maintain that law of hospitality which, in the absence of all inns in the country, was necessary to make traveling practicable, and partly because a guest in the desert was a rarity to be accepted and enjoyed. But as a denser population grew, this became too expensive an enjoyment. A single building was set apart for strangers who had no friends in town; and the old habit of hospitality showed itself merely in erecting the khan by town expense.

The khan is usually much on the model of the eastern house, but of much larger extent, as described in our first volume, pp. 121, 326. Four rows of apartments are so constructed as to enclose a large yard, with a well in the centre, where the cattle may be kept. The outer wall is usually of brick upon a stone basement. The apartments are entered by the guest from the yard, and are elevated two or three feet above the level of the yard. Below and behind the row of the travellers’ apartments was often the row, or the long room, of stables, into which the floors of the apartments, being a little extended, formed a platform upon which the camels could eat. (See the section, next page.) The animals stood with their heads towards the platform, and to their noses were suspended hair-bags containing the grain which they ate, which they rested upon the platform in order to thrust their noses into the grain. If the birth took place in the khan stable, this platform was the manger upon which, wrapped in his swaddling clothes, the infant Saviour was laid.

Verse 7. In a manger. — Horses in the east do not eat out of mangers, but hair-cloths; but if this were not a sufficient objection to this rendering, it is plain that the fatnh, where the child was laid, was the place where the mother also was accommodated, and a place inferior to the inn, in which there was no room for them. The opinion of the fathers, and tradition, makes this place subterranean; a cave in a rock, which indeed it might be, and yet be a stable; for these natural stables, affording shelter to men and their cattle, were sufficiently common in Palestine. That there were inns or houses for public accommodation of travellers, distinct from what are now called in the east caravansaries, which are designed for the reception of whole caravans, appears from the parable of the good Samaritan. That is called pandokeion, and this kataluma, which, as taken from the loosing of the girdles and sandals of the guests, and the packages of their beasts, could not greatly differ. There appears to have been but one such place as Bethlehem, which was a reduced town; and at this time of public concourse it was crowded. The fatnh was probably the stable of this inn, the place where the cattle of travellers were separately accommodated; and it might be either an enclosed court, or a collection of caves or stalls in the rock, according to tradition. That it was not a manger derives confirmation from the angel giving it as a sign to the shepherds, that they should find the babe wrapped in swaddling clothes, and lying en th fatnh. Now of mangers, if they were used at all for cattle, there must have been many at Bethlehem; but as there was there but one inn, there would be but one stabulum, or fatnh, connected with it, and so it would easily be found. There was also but one babe in this inhospitable place of accommodation, and that was Christ the Lord! It was not indeed poverty which drove the holy family into this stable, but the circumstance that the inn was full of guests; yet was this also ordered by a higher power, that the entrance of the incarnate Saviour into our world should be one of marked humiliation, that he might so begin his course as to show, says one, “the vanity of earthly distinctions, and to consecrate suffering.”

Verse 8. There were-shepherds abiding in the field] There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they undoubtedly had tents or booths under which they dwelt.

Keeping watch-by night.] Or, as in the margin, keeping the watches of the night, i.e. each one keeping a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from beasts of prey, such as wolves, foxes, &c., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at the commencement of the first rain: during the time they were out, the shepherds watched them night and day. As the passover occurred in the spring, and the first rain began early in the month of Marchesvan, which answers to part of our October and November, we find that the sheep were kept out in the open country during the whole of the summer. And as these shepherds had not yet brought home their flocks, it is a presumptive argument that October had not yet commenced, and that, consequently, our Lord was not born on the 25th of December, when no flocks were out in the fields; nor could he have been born later than September, as the flocks were still in the fields by night. On this very ground the nativity in December should be given up. The feeding of the flocks by night in the fields is a chronological fact, which casts considerable light upon this disputed point. See the quotations from the Talmudists in Lightfoot.

The time in which Christ was born has been considered a subject of great importance among Christians. However, the matter has been considered of no moment by Him who inspired the evangelists; as not one hint is dropped on the subject, by which it might be possible even to guess nearly to the time, except the chronological fact mentioned above. A late writer makes tho following remark: “The first Christians placed the baptism of Christ about the beginning of the fifteenth year of Tiberius; and thence reckoning back thirty years, they placed his birth in the forty-third year of the Julian period, the forty-second of Augustus, and the twenty-eighth after the victory at Actium. This opinion obtained till A. D. 527, when Dionysius Exiguus invented the vulgar account. Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by his silence, has plainly informed them is of none. Fabricius gives a catalogue of no less than 136 different opinions concerning the YEAR of Christ’s birth: and as to his birth DAY, that has been placed by Christian sects and learned men in every month in the year. The Egyptians placed it in January-Wagenseil, in February-Bochart, in March-some, mentioned by Clemens Alexandrinus, in April-others, in May-Epiphanius speaks of some who placed it in June-and of others who supposed it to have been in July-Wagenseil, who was not sure of February, fixed it probably in August-Lightfoot, on the 15th of September-Scaliger, Casaubon, and Calvisius, in October-others, in November-but the Latin Church, supreme in power, and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma.” See more in Robinson’s Notes on Claude’s Essay, vol. i. p. 275, &c. Pope Julius I. was the person who made this alteration, and it appears to have been done for this reason: the sun now began his return towards the northern tropic, ending the winter, lengthening the short days, and introducing the spring. All this was probably deemed emblematical of the rising of the Sun of righteousness on the darkness of this world, and causing the day-spring from on high to visit mankind.

Verse 8. And there were in the same country shepherds abiding in the field — Here we see, that as Abraham and David, to whom the promise of the Messiah was first made, were shepherds, so the completion of this promise was first revealed to shepherds. Keeping watch over their flocks by night — Which it was necessary they should do, to guard against the wolves and other beasts of prey, common there. The original words, fulassontev fulakav thv nuktov, may be more literally rendered, watching the watches of the night. These watches were four; the first is mentioned, Lamentations 2:19; the second and third, Luke 12:38; and the fourth, Matthew 14:25; being the morning watch. It seems there was a considerable number of the shepherds together here, for the expression implies that they watched by turns according to these divisions of the night. “As it is not probable,” says Dr. Doddridge, “that they exposed their flocks to the coldness of winter nights in that climate, where, as Dr. Shaw (Trav., p. 379) has shown, they were so very unwholesome, it may be strongly argued from this circumstance that those who have fixed upon December for the birth of Christ have been mistaken in the time of it.” The birth of Christ has been placed in every month of the year. The Egyptians placed it in January — Wagenseil, in February — Bochart, in March — some mentioned by Clement of Alexandria, in April — others, in May — Epiphanius speaks of some who placed it in June — and others who supposed it to have been in July — Wagenseil, who was not sure of February, fixed it probably in August — Lightfoot, on the 15th of September — Scaliger, Casaubon, and Calvisius, in October — others, in November. But the Latin Church, being infallible in judgment, and supreme in power, has settled the matter by declaring that he was born on the 25th of December. See Labbæi, Concil. Fabricii, Bibliot. Antiq., cap. 10. It is happy for us that the particular day and hour, or even year, in which he was born is not necessary to be ascertained in order to our salvation; nor at all material to true religion. It is sufficient for us to know that he was born, was made flesh, and dwelt among us, assumed our nature, and in consequence thereof is become an all-sufficient Saviour and Redeemer, in whom whosoever believeth, with a right faith, shall not perish, but have eternal life.

Ver. 8, 9. Shepherds — keeping watch over their flock by night. An angel of the Lord came upon them by a sort of gentle surprise; and the glory of the Lord, the shekinah, the indubitable cloud of Jehovah’s presence, shone round about them. This herald, and the attendant hosts of angels, accompanied with the uncreated glory, are sufficient indications of the deity and humanity of Christ. The shepherds asked for nothing more.

§ 10.—APPEARANCE OF ANGELS TO THE SHEPHERDS—SHEPHERDS’ VISIT TO JESUS, 8-20. At hand—The gentile Magi were brought from afar, but these shepherds are brought from nigh. The former as star gazers were led by the star; the latter as shepherds were brought to the chief shepherd. And these were brought from the same fields of Bethlehem where David the typical shepherd fed his flocks, to visit David’s royal son.

8. Abiding in the fields—Probably both day and night in the open air. Keeping watch.—That is taking watch by turns.

Verse 8. Shepherds abiding in the field, &c. — Here again the pride of man was trampled upon, and the heavenly host sent to announce the fact, neither to the crowd at Bethlehem, nor to the select, opulent, and influential few who might be collected there by the enrolment, nor to the officers of Cesar who conducted the census, but to shepherds in the solitude of the fields.

The country about Bethlehem was famous for pasturage; there David had kept his father’s flock, and from its “sheep folds” was he called to be king over Israel. Of their cattle, the Jewish writers observe that those which lie out in the pastures, “the cattle of the wilderness,” do so “all the days of cold and heat, and do not go into the cities, until the rains descend.” So that they were sent into the open field about the passover, and were kept there till the first rains, which fell in the early part of our November. From this it has been plausibly concluded that our Lord was born not earlier than March, nor later than the beginning of November; for these shepherds were probably not nomadic tribes like the Arabs, who remained out all the year. The precise month is not, however, to be determined; but if any importance had been attached under the Christian dispensation to the anniversary celebration of the events, the times of their occurrence would have been as accurately marked in the New Testament as in the Old. Neither the day nor the month of the birth of Christ can be fixed with any certainty. Keeping watch over their flock. — Literally, “watching the watches of the night over their flock.” The night was divided into four watches of three hours, or sometimes into three of four hours long. The shepherds probably relieved each other at the watches, and thus a part of them watched through the watches of the night. This was necessary to prevent the flock from being scattered, and to guard it against robbers and beasts of prey.

Verse 9. The angel of the Lord came upon them] Or, stood over them, epesth. It is likely that the angel appeared in the air at some little distance above them, and that from him the rays of the glory of the Lord shone round about them, as the rays of light are protected from the sun. They were sore afraid.] Terrified with the appearance of so glorious a being, and probably fearing that he was a messenger of justice, coming to denounce Divine judgments, or punish them immediately, for sins with which their consciences would not fail, on such an occasion, to reproach them.

Verses 9-12. And lo, the angel of the Lord came upon them — Epesth autoiv, stood over them, that is, appeared in a visible form, standing in the air over their heads; and the glory of the Lord shone round about them — Not only a great light, but such a glorious splendour as used to represent the presence of God, and was often attended with a host of angels, as here, verse 13. And they were sore afraid — At so uncommon and so awful an appearance. And the angel said — In the mildest and most condescending manner; Fear not — Thus the angel Gabriel had encouraged Zacharias and Mary, Luke 1:12, 30. As if he had said, The design of my appearing to you hath nothing terrible in it, but the contrary: for behold, I bring you good tidings of great joy — The original expression here is peculiar, euaggelizomai umin caran megalhn, I evangelize unto you great joy. So the Vulgate. Or, I announce unto you good tidings, which shall be matter of great joy, and that not only to you, and the Jewish nation in general, but to all people, to the whole human race: for unto you, and all mankind, is born this day, this welcome, blessed day, a Saviour — That is, 1st, A Deliverer from ignorance and folly, from guilt, condemnation, and wrath, from depravity and weakness, in which the whole human race are involved through the fall of their first parents and their own actual transgressions; in other words, from sin, and all its consequences: 2d, A Restorer (so swthr also means) to the favour and image of God, and communion with him, lost by the same fall: and, 3d, A Preserver, (as the same word also implies,) namely, unto eternal life; one as willing as able to keep such as perseveringly believe in him, through faith, unto final salvation; to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. Who is Christ — The Messiah, the divinely — appointed Prophet, Priest, and King of his people; their wisdom, righteousness, sanctification, and redemption; and who is sufficiently qualified to sustain these unspeakably important offices and characters, because he is the Lord, God as well as man, God manifest in the flesh, the Lord that in the beginning laid the foundations of the earth, &c., Hebrews 1:10; and without whom was not any thing made that was made, John 1:3; Colossians 1:16. The message refers to Isaiah 9:6, Unto us a child is born, unto us a son is given. And this shall be a sign unto you — The angel gives them a sign for the confirmation of their faith in this important matter. You shall find the babe wrapped in swaddling-clothes, &c. — Doubtless they would expect to be told that they should find him, though a babe, dressed up in fine robes, and lying in state, in the best house of the town, with a numerous train of attendants: no, you will find him lying in a manger. And surely they might know him by this token, for what other babe could be found in so mean a condition? For the shepherds to have found the Messiah lying in a manger, might have scandalized them. It was therefore very proper that the angel should forewarn them of this circumstance, and make it the signal whereby they should distinguish him. When Christ was here on earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.

Ver. 8, 9. Shepherds — keeping watch over their flock by night. An angel of the Lord came upon them by a sort of gentle surprise; and the glory of the Lord, the shekinah, the indubitable cloud of Jehovah’s presence, shone round about them. This herald, and the attendant hosts of angels, accompanied with the uncreated glory, are sufficient indications of the deity and humanity of Christ. The shepherds asked for nothing more.

9. The angel—An angel. No particular angel is specified. Came upon— Expressive of more suddenness than appeared to them would be.

Verse 9. Angel of the Lord came upon them, &c. — This celestial messenger appeared suddenly and at once, as the word imports, and was made visible, no doubt, by that glory of the Lord which shone round about them. By “the glory of the Lord” some understand a very splendid glory, as goodly cedars are called “cedars of the Lord;” but it is more analogous to many Scripture facts, as well as more accordant with Scripture language, to consider this glory a streaming forth from the Divine shechinah, the light in which the special presence of God has ever been enshrined; in which it appears to dwell in the heaven of heavens; and by which God was so often manifested on earth.

And they were sore afraid. — Literally, they feared a great fear. See note on Matthew 2:10.

Verse 10. Behold, I bring you good tidings] I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you-to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read hmin, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you,-and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth.

Verses 9-12. And lo, the angel of the Lord came upon them — Epesth autoiv, stood over them, that is, appeared in a visible form, standing in the air over their heads; and the glory of the Lord shone round about them — Not only a great light, but such a glorious splendour as used to represent the presence of God, and was often attended with a host of angels, as here, verse 13. And they were sore afraid — At so uncommon and so awful an appearance. And the angel said — In the mildest and most condescending manner; Fear not — Thus the angel Gabriel had encouraged Zacharias and Mary, Luke 1:12, 30. As if he had said, The design of my appearing to you hath nothing terrible in it, but the contrary: for behold, I bring you good tidings of great joy — The original expression here is peculiar, euaggelizomai umin caran megalhn, I evangelize unto you great joy. So the Vulgate. Or, I announce unto you good tidings, which shall be matter of great joy, and that not only to you, and the Jewish nation in general, but to all people, to the whole human race: for unto you, and all mankind, is born this day, this welcome, blessed day, a Saviour — That is, 1st, A Deliverer from ignorance and folly, from guilt, condemnation, and wrath, from depravity and weakness, in which the whole human race are involved through the fall of their first parents and their own actual transgressions; in other words, from sin, and all its consequences: 2d, A Restorer (so swthr also means) to the favour and image of God, and communion with him, lost by the same fall: and, 3d, A Preserver, (as the same word also implies,) namely, unto eternal life; one as willing as able to keep such as perseveringly believe in him, through faith, unto final salvation; to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. Who is Christ — The Messiah, the divinely — appointed Prophet, Priest, and King of his people; their wisdom, righteousness, sanctification, and redemption; and who is sufficiently qualified to sustain these unspeakably important offices and characters, because he is the Lord, God as well as man, God manifest in the flesh, the Lord that in the beginning laid the foundations of the earth, &c., Hebrews 1:10; and without whom was not any thing made that was made, John 1:3; Colossians 1:16. The message refers to Isaiah 9:6, Unto us a child is born, unto us a son is given. And this shall be a sign unto you — The angel gives them a sign for the confirmation of their faith in this important matter. You shall find the babe wrapped in swaddling-clothes, &c. — Doubtless they would expect to be told that they should find him, though a babe, dressed up in fine robes, and lying in state, in the best house of the town, with a numerous train of attendants: no, you will find him lying in a manger. And surely they might know him by this token, for what other babe could be found in so mean a condition? For the shepherds to have found the Messiah lying in a manger, might have scandalized them. It was therefore very proper that the angel should forewarn them of this circumstance, and make it the signal whereby they should distinguish him. When Christ was here on earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.

Ver. 10. Behold, I bring you good tidings of great joy, which shall be to all people, the original promise being made to all the families of the earth. Genesis 12:3. On the birth of Christ the gospel opened on the church as a bright morning, ushering in the jubilee of the world.

10. Fear not—The same introductory dismissal of fear as Gabriel addressed first to Zacharias and then to Mary. All people—All the people; for as these shepherds were representatives of the Jews, so Israel is the people to whom is the immediate joy; yet it redounds to all the world besides.

Verse 10. Behold, I bring you, &c. — Every thing in the angel’s message is emphatic. The address, Behold! There had been a wonderful celestial manifestation, awakening the astonishment of the shepherds; yet they are still called to behold, to pay attention to something beyond this glorious scene, and to which it was only subservient. The message of the angel is called a happy enunciation, an evangelizing, or proclaiming of good news, a great joy, caran megalhn, cara being put for the subject of joy; and this great subject of rejoicing was to be to all people. Thus the message is announced generally, and its import is not diminished when it becomes particular. For unto you, for your benefit, is born this day — so that you have no longer to wait for the Christ, who is already born — in the city of David, as being the son of David, a Saviour who is, not an inferior judge, prophet, or king, such as your history has recorded, but CHRIST the Messiah, himself THE LORD, the supreme and almighty Lord of all. For in no lower sense, as it is here used emphatically and distinctly, can the term Lord, kuriov, be used, than as it corresponds with JEHOVAH. An exact parallel is presented in Hosea 1:7: “I will have mercy on the house of Judah, and will save them by the Lord (Jehovah) their God.” Such a salvation indeed as the Gospel everywhere describes, — which is the deliverance of the SOULS of men from guilt and vice of every kind, their restoration to the favour of God, and to his moral image, the rescue of their BODIES from the power of death, and their recovery to immortal life, and the glorification and eternal beatification of their whole person in the very presence of God, necessarily implies the Divinity of the Redeemer. He who THUS saves, must be “the God of salvation,” and the object of absolute trust on account both of his unlimited power, and his boundless goodness.

V. 11. To you-Shepherds; Israel; mankind.

Verse 11. A Saviour, which is Christ the Lord.] A Saviour, swthr, the same as Jesus from swzein, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for hyjh hecheiah, to cause to escape; used by the same for clp to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under swthr: “The word properly denotes such a Saviour as perfectly frees us from all evil and danger, and is the author of perpetual salvation.” On the word Jesus, see John 1:29.

Which is Christ. cristov, the anointed, from criw to anoint, the same as hyvm Messiah, from jvm mashach. This name points out the Saviour of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings. It appears from Isaiah 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, jvm mashach signifies to anoint; and jyvmh ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word jyvmh ha-mashiach, THE anointed ONE, in Hebrew; which gave birth to o cristov, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of THE MESSIAH, or the ANOINTED of GOD: This does, and ever will, belong exclusively to JESUS the CHRIST. The Lord. kuriov, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate hwhy Yehovah by kuriov. This Hebrew word, from hyh hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, kuriov is a proper translation of hwhq Yehovah, as it comes from kurw,&tugcanw, I am, I exist. Others derive it from kurov, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Saviour, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fulness of beatitude in his eternal joy.

Verses 9-12. And lo, the angel of the Lord came upon them — Epesth autoiv, stood over them, that is, appeared in a visible form, standing in the air over their heads; and the glory of the Lord shone round about them — Not only a great light, but such a glorious splendour as used to represent the presence of God, and was often attended with a host of angels, as here, verse 13. And they were sore afraid — At so uncommon and so awful an appearance. And the angel said — In the mildest and most condescending manner; Fear not — Thus the angel Gabriel had encouraged Zacharias and Mary, Luke 1:12, 30. As if he had said, The design of my appearing to you hath nothing terrible in it, but the contrary: for behold, I bring you good tidings of great joy — The original expression here is peculiar, euaggelizomai umin caran megalhn, I evangelize unto you great joy. So the Vulgate. Or, I announce unto you good tidings, which shall be matter of great joy, and that not only to you, and the Jewish nation in general, but to all people, to the whole human race: for unto you, and all mankind, is born this day, this welcome, blessed day, a Saviour — That is, 1st, A Deliverer from ignorance and folly, from guilt, condemnation, and wrath, from depravity and weakness, in which the whole human race are involved through the fall of their first parents and their own actual transgressions; in other words, from sin, and all its consequences: 2d, A Restorer (so swthr also means) to the favour and image of God, and communion with him, lost by the same fall: and, 3d, A Preserver, (as the same word also implies,) namely, unto eternal life; one as willing as able to keep such as perseveringly believe in him, through faith, unto final salvation; to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. Who is Christ — The Messiah, the divinely — appointed Prophet, Priest, and King of his people; their wisdom, righteousness, sanctification, and redemption; and who is sufficiently qualified to sustain these unspeakably important offices and characters, because he is the Lord, God as well as man, God manifest in the flesh, the Lord that in the beginning laid the foundations of the earth, &c., Hebrews 1:10; and without whom was not any thing made that was made, John 1:3; Colossians 1:16. The message refers to Isaiah 9:6, Unto us a child is born, unto us a son is given. And this shall be a sign unto you — The angel gives them a sign for the confirmation of their faith in this important matter. You shall find the babe wrapped in swaddling-clothes, &c. — Doubtless they would expect to be told that they should find him, though a babe, dressed up in fine robes, and lying in state, in the best house of the town, with a numerous train of attendants: no, you will find him lying in a manger. And surely they might know him by this token, for what other babe could be found in so mean a condition? For the shepherds to have found the Messiah lying in a manger, might have scandalized them. It was therefore very proper that the angel should forewarn them of this circumstance, and make it the signal whereby they should distinguish him. When Christ was here on earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.

Ver. 11. Unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. Micah 5:2. Those religious shepherds stumbled not at the Saviour’s poverty, prophecy having fore-armed the church on that head. Isaiah 53:2. Zechariah 9:9. Oh that our faith were as lively as theirs. Blessed is he that hath not seen, and yet hath believed. As to the precise day in the calendar when our Saviour was born, the curiosity of man is not gratified. But this we know, that the festival of Janus, much celebrated by the heathen about the time of the winter solstice, was converted by the early christians into a festival, commemorative of one greater than Noah, the real name of Janus, as on Isaiah 41:1. There were however some christians who contend, that Christ was born at the epiphany, or manifestation to the magi, or eastern kings, as Tertullian calls them, who came with offerings to worship him. It is for the interests of religion that we should observe the joyful day.

11. Unto you—You, the people of Israel. City of David—The true place for the birth of David’s royal son. A Saviour—Too high a title for a mere man. Christ—The Anointed, the Messiah. The Lord—Which is the Greek for the incommunicable name Jehovah.

Verse 12. This shall be a sign (or token) unto you] You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, “Opposites are destroyed by their opposites.”

Verses 9-12. And lo, the angel of the Lord came upon them — Epesth autoiv, stood over them, that is, appeared in a visible form, standing in the air over their heads; and the glory of the Lord shone round about them — Not only a great light, but such a glorious splendour as used to represent the presence of God, and was often attended with a host of angels, as here, verse 13. And they were sore afraid — At so uncommon and so awful an appearance. And the angel said — In the mildest and most condescending manner; Fear not — Thus the angel Gabriel had encouraged Zacharias and Mary, Luke 1:12, 30. As if he had said, The design of my appearing to you hath nothing terrible in it, but the contrary: for behold, I bring you good tidings of great joy — The original expression here is peculiar, euaggelizomai umin caran megalhn, I evangelize unto you great joy. So the Vulgate. Or, I announce unto you good tidings, which shall be matter of great joy, and that not only to you, and the Jewish nation in general, but to all people, to the whole human race: for unto you, and all mankind, is born this day, this welcome, blessed day, a Saviour — That is, 1st, A Deliverer from ignorance and folly, from guilt, condemnation, and wrath, from depravity and weakness, in which the whole human race are involved through the fall of their first parents and their own actual transgressions; in other words, from sin, and all its consequences: 2d, A Restorer (so swthr also means) to the favour and image of God, and communion with him, lost by the same fall: and, 3d, A Preserver, (as the same word also implies,) namely, unto eternal life; one as willing as able to keep such as perseveringly believe in him, through faith, unto final salvation; to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. Who is Christ — The Messiah, the divinely — appointed Prophet, Priest, and King of his people; their wisdom, righteousness, sanctification, and redemption; and who is sufficiently qualified to sustain these unspeakably important offices and characters, because he is the Lord, God as well as man, God manifest in the flesh, the Lord that in the beginning laid the foundations of the earth, &c., Hebrews 1:10; and without whom was not any thing made that was made, John 1:3; Colossians 1:16. The message refers to Isaiah 9:6, Unto us a child is born, unto us a son is given. And this shall be a sign unto you — The angel gives them a sign for the confirmation of their faith in this important matter. You shall find the babe wrapped in swaddling-clothes, &c. — Doubtless they would expect to be told that they should find him, though a babe, dressed up in fine robes, and lying in state, in the best house of the town, with a numerous train of attendants: no, you will find him lying in a manger. And surely they might know him by this token, for what other babe could be found in so mean a condition? For the shepherds to have found the Messiah lying in a manger, might have scandalized them. It was therefore very proper that the angel should forewarn them of this circumstance, and make it the signal whereby they should distinguish him. When Christ was here on earth, he distinguished himself, and made himself remarkable, by nothing so much as the instances of his humiliation.

Ver. 12. Ye shall find the babe wrapped in swaddling clothes, lying in a manger. What a sight for angels to behold, and mortal eyes to see! God, an invisible spirit, wrapped in flesh. The Eternal born in time. The Immortal, subject to pain and death. He who inhabits glory, exposed to scorn and contempt. He who fills immensity, craddled in a manger. The giver of all good, himself in weakness and in want. Hail, welcome stranger, the Sire of ages, and Lord of heaven and earth! The poor shepherds worship first, and the rich magi come second with their gifts. Such is the unsearchable wisdom of God.

12. The sign was not itself a miraculous one, but the prediction of it was so. The thing which they would find would be such a verification of the prediction as to attest itself true, and show them that the real Christ was found. The babe, the swaddle, and the manger were the three tokens.

Verse 13. Suddenly there was with the angel, &c.] this multitude of the heavenly host had just now descended from on high, to honour the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God.

Verses 13, 14. And suddenly there was with the angel, &c. — The welcome news was no sooner published, than a multitude of heavenly beings were heard celebrating, in songs and hymns divine, the praises of God, on account of his unspeakable mercy and love to men; and saying, Glory to God in the highest, &c. — The shouts of a multitude are generally broken into short sentences, and are commonly elliptic; which is the cause of some ambiguity in these words, which may be understood in different senses. Some read them thus: Glory to God in the highest, that is, in heaven, and on earth peace, yea, favour, toward men. Others understand them as signifying, That the good-will, or favour, which was now shown to men, is the Glory of God in the highest, and is the peace and happiness of those who dwell on earth. This is doubtless an important sense, and what the original will very well bear, but it changes the doxology into a kind of proverb, and destroys much of its beauty. As Dr. Campbell observes; “The most common interpretation of the passage is the most probable.” The words are doubtless to be considered as expressions of rejoicing exclamation, strongly representing the piety and benevolence of these heavenly spirits, and their affectionate good wishes for the prosperity of the Messiah’s kingdom; as if they had said, “Glory be to God in the highest heavens, and let all the angelic legions resound his praises in the most exalted strains, for, with the Redeemer’s birth, peace and all happiness come down to dwell on earth; yea, the overflowings of divine benevolence and favour are now exercised toward sinful men, who through this Saviour become the objects of his complacential delight.” The words, considered in a doctrinal point of view, teach us, what it is of great importance to know, 1st, That the birth of Christ is an event which, above all others, brings glory to God, giving such a display of several of his perfections as had never been made before, particularly of his holiness and justice, in requiring such a sacrifice as was hereby to be prepared for the expiation of human guilt, and his mercy, in providing and accepting it; his wisdom, in devising such a plan for the redemption of lost man, and his power, in executing it. 2d, It brings peace on earth, that is, peace to man, peace with God, through the atonement and mediation of Christ; peace of conscience, as the consequence of knowing that we have peace with God, and peace one with another. 3d, It displays the good-will, the benevolence, the love of God to man, as no other of his works or dispensations ever did, or could do. See 1 John 4:7, &c.; John 3:16.

§ 10.—APPEARANCE OF ANGELS TO THE SHEPHERDS—SHEPHERDS’ VISIT TO JESUS, 8-20. At hand—The gentile Magi were brought from afar, but these shepherds are brought from nigh. The former as star gazers were led by the star; the latter as shepherds were brought to the chief shepherd. And these were brought from the same fields of Bethlehem where David the typical shepherd fed his flocks, to visit David’s royal son.

8. Abiding in the fields—Probably both day and night in the open air. Keeping watch.—That is taking watch by turns.

Verse 13. And suddenly there was with the angel, &c. — An appropriate accompaniment to such a message: not one angel, but a multitude of the heavenly host now become visible, and break the silence of night by a song of celestial praise. The subject of this song is, in fact, a characteristic description of that new dispensation which the Messiah was to introduce: it illustrates the glory of God, establishes peace upon earth, opens the benevolence of God to men; and for all these things the heavenly host praise God. Their own knowledge of God was enlarged and heightened; the plans of the Divine government, in connection with redemption, which had engaged their attention and interest, opened before them in new and richer scenes, throwing equal light upon the past and the future; their interest in a race of intelligent and immortal beings, like themselves, was gratified by the grand ministry of peace and reconciliation, which was now about to be commenced by the Divine Teacher himself; and the manifestation of the source of Divine good will to men, without exception, — the Gentile nations as well as the Jews, opened prospects of the recovery and advancement of the world, on which benevolent and holy natures like theirs could not dwell without supreme delight, nor without referring the whole, in transports of praise, to their great Author. The critical attempts which have been made to bring this doxology into two members instead of three, or at least to prove that it can have but two parts in sense, though three in form, has arisen chiefly from taking peace on earth and goodwill toward men, to express nearly the same meaning, and so to imply a tautology not to be looked for in such a composition; though some stress is also laid upon the absence of kai before the last clause. The latter reason has no weight when the abrupt form of expression, which strong emotion usually adopts, is considered; and as to the former, the sense is sufficiently distinct to warrant a distinct recognition of each. Peace on earth expresses, no doubt, the first great result of the Gospel, the reconciliation of man to God, which was to be effected by Christ, and the effecting of which, in a manner that should consist with the glory of God, and manifest it in the loftier views it should give of all his perfections, constitutes the grand peculiarity of the Gospel, and could not be overlooked in this DESCRIPTIVE song of the angels. But good will to men is the effect of this reconciliation. All the kind purposes and benevolent intentions of God toward the world take their rise from “the reconciliation for sin” made by the Messiah; and when individual man is actually reconciled through him to God, then the good will, the benevolence of God, is open toward him in its fulness, in time and in eternity. Man, once under wrath, stands to God only in a relation of friendship, and shall be its object for ever. There is here, therefore, no tautology, but an enunciation of distinct truths, each of the highest importance, and all redounding to the glory of God in the highest heavens.

V. 14. Glory be to God in the highest; on earth peace; good will toward men-The shouts of the multitude are generally broken into short sentences. This rejoicing acclamation strongly represents the piety and benevolence of these heavenly spirits: as if they had said, Glory be to God in the highest heavens: let all the angelic legions resound his praises. For with the Redeemer's birth, peace, and all kind of happiness, come down to dwell on earth: yea, the overflowings of Divine good will and favour are now exercised toward men.

Verse 14. Glory to God in the highest] The design of God, in the incarnation, was to manifest the hidden glories of his nature, and to reconcile men to each other and to himself. The angels therefore declare that this incarnation shall manifest and promote the glory of God, en uyistoiv not only in the highest heavens, among the highest orders of beings, but in the highest and most exalted degrees. For in this astonishing display of God’s mercy, attributes of the Divine nature which had not been and could not be known in any other way should be now exhibited in the fulness of their glory, that even the angels should have fresh objects to contemplate, and new glories to exult in. These things the angels desire to look into, 1 Peter 1:12, and they desire it because they feel they are thus interested in it. The incarnation of Jesus Christ is an infinite and eternal benefit. Heaven and earth both partake of the fruits of it, and through it angels and men become one family, Ephesians 3:15. Peace, good will toward men.] Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; and

“Foe to God was ne’er true friend to man.”

When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbours: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity. See Clarke on “Matthew 3:2”.

Verses 13, 14. And suddenly there was with the angel, &c. — The welcome news was no sooner published, than a multitude of heavenly beings were heard celebrating, in songs and hymns divine, the praises of God, on account of his unspeakable mercy and love to men; and saying, Glory to God in the highest, &c. — The shouts of a multitude are generally broken into short sentences, and are commonly elliptic; which is the cause of some ambiguity in these words, which may be understood in different senses. Some read them thus: Glory to God in the highest, that is, in heaven, and on earth peace, yea, favour, toward men. Others understand them as signifying, That the good-will, or favour, which was now shown to men, is the Glory of God in the highest, and is the peace and happiness of those who dwell on earth. This is doubtless an important sense, and what the original will very well bear, but it changes the doxology into a kind of proverb, and destroys much of its beauty. As Dr. Campbell observes; “The most common interpretation of the passage is the most probable.” The words are doubtless to be considered as expressions of rejoicing exclamation, strongly representing the piety and benevolence of these heavenly spirits, and their affectionate good wishes for the prosperity of the Messiah’s kingdom; as if they had said, “Glory be to God in the highest heavens, and let all the angelic legions resound his praises in the most exalted strains, for, with the Redeemer’s birth, peace and all happiness come down to dwell on earth; yea, the overflowings of divine benevolence and favour are now exercised toward sinful men, who through this Saviour become the objects of his complacential delight.” The words, considered in a doctrinal point of view, teach us, what it is of great importance to know, 1st, That the birth of Christ is an event which, above all others, brings glory to God, giving such a display of several of his perfections as had never been made before, particularly of his holiness and justice, in requiring such a sacrifice as was hereby to be prepared for the expiation of human guilt, and his mercy, in providing and accepting it; his wisdom, in devising such a plan for the redemption of lost man, and his power, in executing it. 2d, It brings peace on earth, that is, peace to man, peace with God, through the atonement and mediation of Christ; peace of conscience, as the consequence of knowing that we have peace with God, and peace one with another. 3d, It displays the good-will, the benevolence, the love of God to man, as no other of his works or dispensations ever did, or could do. See 1 John 4:7, &c.; John 3:16.

Ver. 14. Glory to God in the highest. This hymn of the angels is the aggregate of all that the prophets had sung before. So also are the songs of Zacharias, of Elizabeth, of Mary, and of Simeon. The work of redemption is such a display of the wisdom and love of God as calls for songs from every voice in heaven and earth.

The angels sung peace on earth, for Messiah, the prince of peace, having reconciled all things on the cross, will publish peace to the heathen. Zechariah 9:10. He will break the bow of Ephraim, and put away the war-horse from Jerusalem. Christianity, so far as its voice could be heard, has always opposed war, and will ultimately prevail, when the earth shall be full of the knowledge of the glory of the Lord.

Good will toward men. God having sent his servants to preach among the gentiles the unsearchable riches of Christ, he will withhold no good thing from faithful men.

14. Glory to God in the highest—In the highest heavens. Commentators understand this as a reference to the Jewish threefold heavens. This glory ascends to the highest. This glory among the highest is placed in contrast to the peace on earth. See note on Matthew 21:9. Good will to men— Rather good will among men. The first clause represented what takes place between God and men from the mediation of Christ. Glory ascends to heaven, peace descends to earth. Such is the reconciliation between God and men. Good will among men represents men’s reconciliation among each other. Is it a fallacy to suppose that here is a parallel clause for each one of the Holy Trinity? There is God, to whom accrues glory in the highest; there is Christ, who is our peace; there is the Holy Ghost, through whose communion there is good will among men.

It is not clear whether these clauses were sung as a continuous strain, or whether they were heard in single floating fragments, or whether by alternate responses. The last would give them most of the character of the Hebrew choral service. So they would be truly an angel choir in the gallery of the firmament.

Verse 15. Let us now go even unto Bethlehem] dielqwmen, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him glad tidings of salvation, risks his present safety and his eternal happiness. O, what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen.

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

§ 10.—APPEARANCE OF ANGELS TO THE SHEPHERDS—SHEPHERDS’ VISIT TO JESUS, 8-20. At hand—The gentile Magi were brought from afar, but these shepherds are brought from nigh. The former as star gazers were led by the star; the latter as shepherds were brought to the chief shepherd. And these were brought from the same fields of Bethlehem where David the typical shepherd fed his flocks, to visit David’s royal son.

8. Abiding in the fields—Probably both day and night in the open air. Keeping watch.—That is taking watch by turns.

Verse 15. The shepherds said one to another, Let us now go even unto Bethlehem, &c. — Literally, “the men, the shepherds,” a Hebrew pleonasm.

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

§ 10.—APPEARANCE OF ANGELS TO THE SHEPHERDS—SHEPHERDS’ VISIT TO JESUS, 8-20. At hand—The gentile Magi were brought from afar, but these shepherds are brought from nigh. The former as star gazers were led by the star; the latter as shepherds were brought to the chief shepherd. And these were brought from the same fields of Bethlehem where David the typical shepherd fed his flocks, to visit David’s royal son.

8. Abiding in the fields—Probably both day and night in the open air. Keeping watch.—That is taking watch by turns.

Verse 17. They made known abroad the saying] These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, Glory to God in the highest heavens, and on earth peace and good will among men. This is the elegant and energetic saying which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ’s true pastors or shepherds bring to men. He who, while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land so called, (by the way, latterly, the most unholy in the map of the world,) and wars for the support of religion, are an insult to the Gospel, and blasphemy against God!

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

17. Made known abroad—That is, they related at Bethlehem the appearance of the angels and the prediction by which they had been induced to visit the place where the infant Jesus was. Abroad—There is hardly any thing in the Greek equivalent to this word abroad. It does not appear that the shepherds narrated the facts out of the circle surrounding the child. Herod and his court at any rate seem not to have so far been informed of it as to be aroused to any alarm at the birth of a king of the Jews. It was not until the arrival of the Magi explicitly inquiring for the new born king that the palace at Jerusalem was disturbed.

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

18. All they—The Bethlehemites wondered at those statements of the angelic ministrations related by the shepherds.

Verse 19. And pondered them in her heart.] sumballousa, Weighing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her son’s birth, Mary treasured up in her memory; and every new circumstance she weighed, or compared with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her son.

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

Ver. 19. Mary — pondered all these things in her heart. What else could she do? The proud would not have believed the divine secrets which lodged in her breast.

19. Kept all these things—The whole train of events; miraculous birth of John, the annunciation of the angel to herself, the visits of the shepherds and of the Magi.

Verse 19. Kept all these things, and pondered, &c. — The shepherds related what they had seen and heard, with the confirmatory sign, their finding the child in the place pointed out by the angel; and all who heard wondered. But Mary kept and pondered these things: she had a key to their import and meaning which others had not; and she preserved every event in memory, and revolved it, or weighed its import, in her mind, by remarking its connection with the great event which had taken place, and the intimations which the angel had given of the character and work of the great Deliverer; and thus she saw the Divine plans opening before her, though not without mysterious, and probably for a time, to her, inexplicable occurrences, which threw her back upon those deep musings which appear to have characterized her, and no doubt often painfully tried her faith. These exercises, of which she perhaps had a larger share than any mortal, were but now commencing.

V. 20. For all the things that they had heard-From Mary; as it was told them-By the angels.

Verse 20. The shepherds returned, glorifying and praising] These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. “Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted.” What subjects for contemplation!-what matter for praise!

Verses 15-20. As the angels were gone away — Probably they saw them ascend; the shepherds said, Let us now go; without delay; and see this thing — This wonderful and important event; which is come to pass: and they came and found Mary and Joseph, &c. — Though it is not mentioned, it seems the angel had described to them the particular place in Bethlehem where Christ was born. And, having found the child lying where the angel had said, they were by that sign fully confirmed in their belief, and with boldness declared both the vision which they had seen, and the things which they had heard pronounced by the angel, and the heavenly host with him. And all they that heard wondered at those things, &c. — Joseph and Mary, with the people of the inn who attended them, and such of their relations as were come up to Bethlehem to be enrolled, and happened to be with them on this occasion, were exceedingly astonished at the things which the shepherds openly declared; and the rather, because they could not understand how one born of such mean parents could be the Messiah. But Mary kept all these things, &c. — Mary was greatly affected with, and thought upon, the shepherds’ words, the import of which she was enabled to understand, in consequence of what had been revealed to herself. She said nothing, however, being more disposed to think than to speak: which was an excellent instance of modesty and humility in so great a conjuncture. And the shepherds returned, glorifying God, &c. — They returned to their flocks, and by the way praised God for having condescended, by a particular revelation, to inform them of so great an event as the birth of the Messiah, and because they had seen the signs by which the angel in the vision pointed him out to them. To this we may add, that, “besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would doubtless give them an account of those particulars which the sacred historian has related above, respecting the conception of this divine infant; and this interview must have greatly confirmed and comforted the minds of all concerned.” — Doddridge.

20. Glorifying and praising God—This conduct on the part of the returning shepherds indicates that the supposition is true that they piously waited for the hope of Israel, the Messiah.

CHRISTMAS, the NATIVITY, the anniversary of our Saviour’s birth, has been for ages celebrated by all Christendom upon the 25th of December. The accuracy of this date is a matter of interesting inquiry. 1. Upon grounds of tradition the authority for it is very slight. The Eastern Church, within whose bosom the locality of that sacred birth is centrally included, knew nothing of the date for centuries, and really celebrated the Lord’s birth on the 6th of January, the day of the Epiphany. (See note on Luke 3:22.) The fixing of the day of Christmas was really done at Rome, and was transmitted from thence over the Eastern Church. The authority for the selection of that day was the government record of the taxing, or census of Cyrenius, said to be in the imperial archives at Rome. But the authenticity of these records is too untenable to allow any weight to the argument. 2. Probably a main argument with the ancient Church for the nativity in December was based upon the assumption that Zacharias was high priest, and that the annunciation was made to him on the great day of atonement, which was in September. For, reckoning from September, nine months would bring us to the birth of John in June; and Jesus, being six months younger than John, (in all fifteen months,) must have been born in December. But the supposition that Zacharias was high priest is now by all admitted to be baseless. 3. But, after all that has been said, the negative argument drawn from the climate is unanswered. Mr. Andrews does indeed show from Barclay and others that there are often periods about Christmas which are the loveliest in the whole year. But Mr. Barclay’s meteorological tables show the average in inches of rain-fall through seven years to be as follows: November, 2 inches; December, 14; January, 13; February, 16; March, 8; April, 1; and May, 1. Average range of the thermometer through five years, November, 67; December, 53.3; January, 49.6; February, 52.1. So that December is within a trifle of being the severest month of the year.

4. But it must be specially noted that the strongest negative argument is not drawn from the flocks in the field. The gravelling question is this: Would the government select midwinter for a registration of all Palestine, including northern Galilee as well as southern Judea, which would compel a general journeying of the inhabitants often from nearly one end to the other? Let any one read Dr. Thomson’s account of a winter travel in Palestine, vol. i, pp. 329-332, and he will perhaps shudder to send the virgin from Nazareth to Bethlehem in December. Our own conclusion is, that the fixing the birth of Christ in December is unsustained by tradition and invalidated from Scripture.

§ 11.—CIRCUMCISION OF JESUS, 2:21; Matthew 1:25.

V. 21. To circumcise the child-That he might visibly be made under the law by a sacred rite, which obliged him to keep the whole law; as also that he might be owned to be the seed of Abraham, and might put an honour on the solemn dedication of children to God.

Verse 21. When eight days were accomplished] The law had appointed that every male should be circumcised at eight days old, or on the eighth day after its birth, Genesis 17:12; and our blessed Lord received circumcision in token of his subjection to the law, Galatians 4:4; 5:3. His name was called JESUS] See Clarke on “Matthew 1:21” and see Clarke on “John 1:29”.

Verse 21. And when eight days were accomplished — That is, not when the eighth day was ended, but when it was come: for the circumcising of the child — A ceremony which the law of Moses required to be performed on every male child at that age, and to which Christ was made subject, that he might wear the badge of a child of Abraham, and that he might visibly be made under the law by a sacred rite, which obliged him to keep the whole law. It is true, he had not any corruptions of nature to mortify, which was in part represented by that institution, but nevertheless it was necessary that he should be thus initiated into the Jewish Church, and thereby be engaged to the duties, and entitled to the privileges, of a son of Abraham, according to God’s covenant with that patriarch and his seed; as also that he might put an honour on the solemn dedication of children to God.

Ver. 21. When eight days were accomplished for the circumcising of the child, his name was called JESUS. This was done in conformity to the command of God to Abraham, as stated in Genesis 17:12; and in conformity to the law of Moses, Leviticus 12:2; and after the example of Joshua in Gilgal, when he rolled away the reproach of the Israelites: chap. 5:2. The circumcision of Christ is proof that he was made under the law, and subject to the ceremonial obligations. He was thus made under the law, that he might redeem us from its curse. He was thus subject to the law, that by magnifying the commandment and making it honourable, he might give us liberation, even the glorious liberty of the children of God: for true circumcision, according to Moses and St. Paul, is that of the heart. Deuteronomy 10:16. 30:6. Romans 2:29. In Christ, neither circumcision availeth nor uncircumcision, but a new creature. Galatians 6:15. Philippians 3:3. The Hebrews gave the child its name on the day of its circumcision.

21. Eight days—According to the Jewish laws, Genesis 17:12, Leviticus 12:1-6.

Verse 21. Eight days were accomplished, &c. — This is according to the Jewish mode of speaking of time, and signifies when the eighth day was come. Our Lord being made “under the law,” was circumcised; for, as a descendant of Abraham according to the flesh, he was as a man bound to observe all the religious institutions which had been enjoined. Circumcision was a token of his descent from Abraham; and through it he could claim all his privileges as a Jew, which without it he could not have done. — He could not, for instance, have entered the temple.

V. 22. The days-The forty days prescribed, Leviticus 12:2, 4.

Verse 22. Days of her purification] That is, thirty-three days after what was termed the seven days of her uncleanness-forty days in all: for that was the time appointed by the law, after the birth of a male child. See Leviticus 12:2, 6.

The MSS. and versions differ much in the pronoun in this place: some reading authv, HER purification; others autou, HIS purification; others autwn, THEIR purification; and others autoin, the purification of THEM BOTH. Two versions and two of the fathers omit the pronoun, autwn, their, and autou, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text. The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor’s gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot.

Verses 22-24. When the days of her purification were accomplished — “It appears, from Leviticus 12:1-6, that for the first seven days, every woman who had borne a child, was considered as unclean in so great a degree, that whoever touched or conversed with her was polluted. For thirty-three days more, she was still, though in an inferior degree, unclean, because she could not all that time partake in the solemnities of public worship. At the conclusion of this term, she was commanded to bring certain sacrifices to the temple, by the offering of which the stain laid on her by the law was wiped off, and she restored to all the purity and cleanness she had before. This was the law of the purification after bearing a son. But for a daughter, the time of separation was double; the first term being fourteen days, and the second sixty-six; in all eighty days before she could approach the sanctuary. Now as Jesus was circumcised, though perfectly free from sin, so his mother submitted to the purifications prescribed by the law, notwithstanding she was free from the pollutions common in other births. It was evident, indeed, that she was a mother, but her miraculous conception was not generally known.” They brought him to Jerusalem, to present him to the Lord — Because the law required that he should be presented in the temple at the end of forty days from his birth, and that the usual offerings should be made, his parents would find it more convenient to go up with him from Bethlehem, where he was born, at the distance of six miles only, than, after Mary’s recovery, to carry him first to Nazareth, which was a great way from Jerusalem. We may, therefore, reasonably enough suppose that they tarried in Bethlehem all the days of her purification, and that from Bethlehem they went straightway to Jerusalem. Here, entering the temple, the sacrifices prescribed for the purification of women, after child-bearing, were offered for Mary, who, according to custom, waited in the outer court till the service respecting her was performed. As it is written, Every male that openeth the womb, &c. — See this explained in the note on Exodus 12:2. And to offer a sacrifice, a pair of turtle doves, &c. — This was the offering required from the poor, Leviticus 12:6, 8. Those in better circumstances were commanded to bring a lamb of the first year for a burnt-offering, and a turtle-dove, or a young pigeon, for a sin-offering. It is evident, from the offering they made, that although Joseph and Mary were of the seed royal, they were in very mean circumstances. The evangelist mentions the presentation of the child to the Lord before the offering of the sacrifice for the mother’s purification; but in fact this preceded the presentation, because, till it was performed, the mother could not enter the temple; accordingly Luke himself introduces both the parents as presenting Jesus.

22. Days of her purification—These were forty days after the birth of a male child; during which the mother was held ceremonially impure, and remained in her own house. The design of this institution was to teach the Jews that man is impure from conception and birth—conceived in sin and brought forth in iniquity.

22. Brought him to Jerusalem—From Bethlehem to the temple at Jerusalem.

Verse 22. Days of her purification. — A woman after bearing a male child could not go into the sanctuary until the fortieth day, The first-born son was presented in the temple, and this in Mary’s case was done at the same time. The first-born belonged to God, and were presented to the priest as his representative at the eastern gate. Here Mary appeared, and for the first time “the Lord came to his temple,” though in the form of a helpless infant. The sacrifice offered on these occasions was a lamb of the first year for a burnt-offering, and a young pigeon or a turtle dove for a sin-offering; but among the poorer sort of people a pair of turtle doves or two young pigeons sufficed. This is so expressly put in the law, Leviticus 12:6-8, upon the ground of the woman “not being able to bring a lamb,” that the fact is conclusive, as to the humble circumstances of Mary and Joseph. It indicates too that the presentation in the temple took place before the visit of the magi, and the enriching of the holy family with the presents brought by them, and which Providence designed to be their supply for their journey into Egypt.

V. 23. Exodus 13:2.

Verses 22-24. When the days of her purification were accomplished — “It appears, from Leviticus 12:1-6, that for the first seven days, every woman who had borne a child, was considered as unclean in so great a degree, that whoever touched or conversed with her was polluted. For thirty-three days more, she was still, though in an inferior degree, unclean, because she could not all that time partake in the solemnities of public worship. At the conclusion of this term, she was commanded to bring certain sacrifices to the temple, by the offering of which the stain laid on her by the law was wiped off, and she restored to all the purity and cleanness she had before. This was the law of the purification after bearing a son. But for a daughter, the time of separation was double; the first term being fourteen days, and the second sixty-six; in all eighty days before she could approach the sanctuary. Now as Jesus was circumcised, though perfectly free from sin, so his mother submitted to the purifications prescribed by the law, notwithstanding she was free from the pollutions common in other births. It was evident, indeed, that she was a mother, but her miraculous conception was not generally known.” They brought him to Jerusalem, to present him to the Lord — Because the law required that he should be presented in the temple at the end of forty days from his birth, and that the usual offerings should be made, his parents would find it more convenient to go up with him from Bethlehem, where he was born, at the distance of six miles only, than, after Mary’s recovery, to carry him first to Nazareth, which was a great way from Jerusalem. We may, therefore, reasonably enough suppose that they tarried in Bethlehem all the days of her purification, and that from Bethlehem they went straightway to Jerusalem. Here, entering the temple, the sacrifices prescribed for the purification of women, after child-bearing, were offered for Mary, who, according to custom, waited in the outer court till the service respecting her was performed. As it is written, Every male that openeth the womb, &c. — See this explained in the note on Exodus 12:2. And to offer a sacrifice, a pair of turtle doves, &c. — This was the offering required from the poor, Leviticus 12:6, 8. Those in better circumstances were commanded to bring a lamb of the first year for a burnt-offering, and a turtle-dove, or a young pigeon, for a sin-offering. It is evident, from the offering they made, that although Joseph and Mary were of the seed royal, they were in very mean circumstances. The evangelist mentions the presentation of the child to the Lord before the offering of the sacrifice for the mother’s purification; but in fact this preceded the presentation, because, till it was performed, the mother could not enter the temple; accordingly Luke himself introduces both the parents as presenting Jesus.

23. Every male that—In the patriarchal dispensation the male first born was priest of the family, and belonged as such to Jehovah, the Lord. But under the Mosaic dispensation the sons of Aaron were chosen priests. Numbers 8:15-20. But as God redeemed the first born from death in coming out of Egypt, they were to be presented before the Lord, and redeemed at the price of five shekels. Jesus himself was thus redeemed.

V. 24. A pair of turtle doves, or two young pigeons-This offering sufficed for the poor. Leviticus 12:8.

Verse 24. And to offer a sacrifice] Neither mother nor child was considered as in the Lord’s covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed. A pair of turtle doves, &c.] One was for a burnt-offering, and the other for a sin-offering: see Leviticus 12:8. The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it. Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus.

Verses 22-24. When the days of her purification were accomplished — “It appears, from Leviticus 12:1-6, that for the first seven days, every woman who had borne a child, was considered as unclean in so great a degree, that whoever touched or conversed with her was polluted. For thirty-three days more, she was still, though in an inferior degree, unclean, because she could not all that time partake in the solemnities of public worship. At the conclusion of this term, she was commanded to bring certain sacrifices to the temple, by the offering of which the stain laid on her by the law was wiped off, and she restored to all the purity and cleanness she had before. This was the law of the purification after bearing a son. But for a daughter, the time of separation was double; the first term being fourteen days, and the second sixty-six; in all eighty days before she could approach the sanctuary. Now as Jesus was circumcised, though perfectly free from sin, so his mother submitted to the purifications prescribed by the law, notwithstanding she was free from the pollutions common in other births. It was evident, indeed, that she was a mother, but her miraculous conception was not generally known.” They brought him to Jerusalem, to present him to the Lord — Because the law required that he should be presented in the temple at the end of forty days from his birth, and that the usual offerings should be made, his parents would find it more convenient to go up with him from Bethlehem, where he was born, at the distance of six miles only, than, after Mary’s recovery, to carry him first to Nazareth, which was a great way from Jerusalem. We may, therefore, reasonably enough suppose that they tarried in Bethlehem all the days of her purification, and that from Bethlehem they went straightway to Jerusalem. Here, entering the temple, the sacrifices prescribed for the purification of women, after child-bearing, were offered for Mary, who, according to custom, waited in the outer court till the service respecting her was performed. As it is written, Every male that openeth the womb, &c. — See this explained in the note on Exodus 12:2. And to offer a sacrifice, a pair of turtle doves, &c. — This was the offering required from the poor, Leviticus 12:6, 8. Those in better circumstances were commanded to bring a lamb of the first year for a burnt-offering, and a turtle-dove, or a young pigeon, for a sin-offering. It is evident, from the offering they made, that although Joseph and Mary were of the seed royal, they were in very mean circumstances. The evangelist mentions the presentation of the child to the Lord before the offering of the sacrifice for the mother’s purification; but in fact this preceded the presentation, because, till it was performed, the mother could not enter the temple; accordingly Luke himself introduces both the parents as presenting Jesus.

24. A pair of turtle doves—The proper sacrifice was a lamb, a young pigeon, or a turtle dove. Or if the mother be not able to bring a lamb, then two turtle doves or two young pigeons. The deep poverty of the holy family is not proved by this. They had been weeks from home upon expenses, and this alone may have rendered larger offerings undesirable.

V. 25. The consolation of Israel-A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. The Holy Ghost was upon him-That is, he was a prophet.

Verse 25. And, behold, there was a man in Jerusalem] This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the AB or president of the grand Sanhedrin.

The same man was just] He steadily regulated all his conduct by the law of his God: and devout-he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word eulabhv, signifies also a person of good report-one well received among the people, or one cautious and circumspect in matters of religion; from eu, well, and lambanw, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph.

Several excellent MSS. read eusebhv, pious or godly, from eu, well, and sebomai, I worship; one who worships God well, i.e. in spirit and in truth. Waiting for the consolation of Israel] That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot.

The Holy Ghost was upon him] He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

Ver. 25. There was a man in Jerusalem whose name was Simeon. Conjecture, in Schultens the elder, is, that though aged he was son of Rabban Simeon, principal of the school of Hillel, and that he was the father of Gamaliel, who spake for the apostle. Poole thinks there is some degree of probability in this supposition of certain fathers. Be that as it may, Simeon was an illustrious man, by his blessing the parents of Christ, and was enlightened in the prophets, liberally construing them in favour of the gentiles. The expectations of the Messiah to appear in that age was so predominant as to attract the notice of the Roman historians, that some illustrious personage should arise in Judea who should obtain the sovereignty of the world. Percrebuerant oriente toto vetus et constans opinio, esse in futus Judæa profecti rerum potirentur. SUETONIUS. — Pluribus, says TACITUS, persuatio inerat, antiquis sacerdotum libris contineri es ipso tempore fore, ut valesceret oriens profectique Judæa rerum potirentur.

Simeon waited for the consolation of Israel. This was a favourite title of the Messiah in the current language of the prophets. It was much used also by rabbi Jonathan in his comments and paraphrase of the Hebrew scriptures. “He that is left in Zion, and he that remaineth in Jerusalem shall be called holy, even every one that is written among the living in Jerusalem.” Isaiah 4:3. That is, says Jonathan, “every one who shall have been written to life eternal shall see the Consolation of Jerusalem.” Other prophecies coincide with these hopes of Israel. Isaiah 49:13. 52:9. 66:13. Jeremiah 31:13. Zechariah 1:17.

25. Name was Simeon—Some able thinkers have supposed this to be Rabban Simeon, (father of the learned Gamaliel,) president of the council, a man of eminence and learning, and living at this time. As the Jews, nevertheless, celebrated both the father and son of Simeon, but say very little of him, it has been imagined that his fault may have been his acknowledgment of the infant Jesus as Messiah. To the objection that Luke would not have introduced so distinguished a personage with the words “there was a man,” etc., it is plausibly replied that Luke introduces his still more distinguished son Gamaliel with the words “there stood up one in the council, a Pharisee,” etc. Acts 5:34. To the objection that Rabban Simeon was not a very aged man, it may be replied that it is not explicitly said that this Simeon was aged. The phrase “should not see death until,” etc., is essentially used of the apostle in Matthew 16:28. The phrase “now lettest thou thy servant depart,” etc., might be used by any man of mature age, who feels that he has gained the goal of his earthly life. Anna’s extreme age is arithmetically stated; but it is outside the evangelist’s narrative only that we bear of “aged Simeon.” Just—In dealings towards men. Devout—Towards God. The consolations of Israel—Israel is a child of sorrow; but his consolations were to come in the Messiah.

Verses 25, 26. Simeon. — Some have thought him “Simeon the just,” president of the sanhedrim, and father of Gamaliel, but upon insufficient evidence, or rather upon unsatisfactory conjecture. Whatever he was, the moral greatness of his character is strongly marked. He was just in regard to his conduct and observance of the law; devout, eulabhv, one who had great reverence for God, expressed, no doubt, in acts of habitual prayer and praise. His devotion was not, therefore, that of the formal Pharisees, but was the result of reverential affections to the Divine majesty, a sentiment composed of AWE and LOVE, blended with and controlling each other. Still farther, he waited for the consolation of Israel, that is, the Messiah; for with the Jews this was one of his titles. “May I never see the consolation,” is one form of an oath among them. But when it is said that Simeon waited for the consolation, as of other pious persons of the same time, that they waited for redemption, another name of the Messiah, the meaning must be emphatic. They waited in some peculiar sense; for the whole nation of the Jews waited for Messiah’s advent, and prayed for it. We may therefore conclude that as these eminently spiritual persons among the Jews had better views of the nature and office of the Messiah, in consequence of their spirituality of mind, so they waited in another manner, not with the impatient longing of a people expecting to be led on to victory and conquest, but with earnest desires to be partakers of that personal and spiritual redemption which the Messiah was to accomplish for his people. Of this class was Simeon; but the Holy Ghost also was upon him, not in an ordinary way, as upon all good men, but in the spirit of prophecy. For this spirit had been restored, after having ceased from the time of Malachi, about the birth of our Lord, and in evident connection with that event. It fell upon Zacharias, Elisabeth, Mary; and had rested for some time upon Simeon, to whom it had been revealed, that he should not see death until he had seen the Lord’s Christ. “The Lord’s Christ,” or Jehovah’s Messiah, is a phrase found in the Targum. Thus, on Isaiah 4:2, “In that time Jehovah’s Messiah shall be for joy and glory.”

Verse 26. It was revealed unto him] He was divinely informed, kecrhmatistismenon-he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit.

He should not see death] They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it.

The Lord’s Christ.] Rather, the Lord’s anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fulness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See Clarke’s note on “Luke 2:11”.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

25-35. The Nunc Dimittis; or Prophecy of Simeon.

As in the body of the Jewish population we have abundant evidence that the expectation in regard to the Messiah was, that he would be a warlike deliverer of the nation from the Roman yoke, so in the shepherds we have the representatives of the general class of the more spiritual. But in Simeon and Anna we seem to have representatives of the higher order of saints, whose views were fully enlightened by a study of the prophets and the influences of the divine spirit.

Verses 25, 26. Simeon. — Some have thought him “Simeon the just,” president of the sanhedrim, and father of Gamaliel, but upon insufficient evidence, or rather upon unsatisfactory conjecture. Whatever he was, the moral greatness of his character is strongly marked. He was just in regard to his conduct and observance of the law; devout, eulabhv, one who had great reverence for God, expressed, no doubt, in acts of habitual prayer and praise. His devotion was not, therefore, that of the formal Pharisees, but was the result of reverential affections to the Divine majesty, a sentiment composed of AWE and LOVE, blended with and controlling each other. Still farther, he waited for the consolation of Israel, that is, the Messiah; for with the Jews this was one of his titles. “May I never see the consolation,” is one form of an oath among them. But when it is said that Simeon waited for the consolation, as of other pious persons of the same time, that they waited for redemption, another name of the Messiah, the meaning must be emphatic. They waited in some peculiar sense; for the whole nation of the Jews waited for Messiah’s advent, and prayed for it. We may therefore conclude that as these eminently spiritual persons among the Jews had better views of the nature and office of the Messiah, in consequence of their spirituality of mind, so they waited in another manner, not with the impatient longing of a people expecting to be led on to victory and conquest, but with earnest desires to be partakers of that personal and spiritual redemption which the Messiah was to accomplish for his people. Of this class was Simeon; but the Holy Ghost also was upon him, not in an ordinary way, as upon all good men, but in the spirit of prophecy. For this spirit had been restored, after having ceased from the time of Malachi, about the birth of our Lord, and in evident connection with that event. It fell upon Zacharias, Elisabeth, Mary; and had rested for some time upon Simeon, to whom it had been revealed, that he should not see death until he had seen the Lord’s Christ. “The Lord’s Christ,” or Jehovah’s Messiah, is a phrase found in the Targum. Thus, on Isaiah 4:2, “In that time Jehovah’s Messiah shall be for joy and glory.”

V. 27. By the Spirit-By a particular revelation or impulse from him.

Verse 27. He came by the Spirit into the temple] Probably he had in view the prophecy of Malachi, Malachi 3:1, The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God’s Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel. After the custom of the law] To present him to the Lord, and then redeem him by paying five shekels, Numbers 18:15, 16, and to offer those sacrifices appointed by the law. See Luke 2:24.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

Ver. 27. He came by the Spirit into the temple, not knowing that the infant Manahen, or the Consolation of Israel was there before him. And having received a promise from heaven that he should not die till he had seen the Lord’s Christ, the whisper, the sight of the son already born, rekindled the prophetic flame in his heart, and his soul uttered all his ecstasy of vision in the prophetic spirit. Isaiah’s joy was great when with his own son in his arms, he promised the virgin’s son to Israel in the time of invasion and sore depression. But now, Simeon had the Saviour himself in his arms, and saw in the infant Lord all the glory promised to the church, and to the gentile world. His song is worthy of the great models of Hebrew poësy, as in Moses, Deborah, Hannah, and the prophets. He asked no more on earth, being assured that heaven would complete his joys.

27. Came by the Spirit—The Spirit, which was attested by its own self-evidence beyond mistake, led the holy man into the temple at the time that Jesus was being brought. The mature saint and the young Messiah met, and the venerable representative of the old law did profound homage to the infant and divine founder of the new Gospel.

Verse 27. By the Spirit, &c. — Under the impulse and incitement of the Holy Ghost, at the time of Christ’s presentation, and the payment of the redemption money for him as the first-born, which is called doing for him according to the custom of the law. The end was, that Simeon, who was an inhabitant of Jerusalem, and probably known there as a man endued with the prophetic spirit, — a circumstance itself which would excite attention, especially as he seems to have publicly declared that, though an aged man, he should not die before he had seen the Christ, — might give a testimony to him under the influence of inspiration, expressing itself in that prophetic and elevated song which he then poured forth.

Verse 28. Then took he him up in his arms] What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

25-35. The Nunc Dimittis; or Prophecy of Simeon.

As in the body of the Jewish population we have abundant evidence that the expectation in regard to the Messiah was, that he would be a warlike deliverer of the nation from the Roman yoke, so in the shepherds we have the representatives of the general class of the more spiritual. But in Simeon and Anna we seem to have representatives of the higher order of saints, whose views were fully enlightened by a study of the prophets and the influences of the divine spirit.

Verse 29. Lord, now lettest thou thy servant depart in peace] Now thou dismissest, apolueiv, loosest him from life; having lived long enough to have the grand end of life accomplished.

According to thy word] It was promised to him, that he should not die till he had seen the Lord’s anointed, Luke 2:26; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord’s anointed.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

29. Lettest thou thy servant—He, as the Lord’s servant, is now ready to be discharged from his earthly service. His swan-like song to God has been celebrated for its beauty in all ages of the Church. It was his blessed lot. On earth thy salvation to see,

And then to enjoy it above.

Verse 29. Depart in peace, &c. — The expression is exceedingly beautiful and affecting. Apoluein is to loose, to let go, after a previous detention, from country, home, or any other desirable and longed-for place. The aged saint had been detained from that heavenly rest for which he had sighed, but for the joyful purpose of beholding with his eyes what so many “kings and righteous men had desired to see, and were not able,” — the Christ in the flesh, No sooner then does he see the child than, in a rapture of joy, he takes him in his arms, blesses God, and welcomes so gracious a token of dismissal to the kingdom of his Father. He had nothing greater to see on earth; the salvation of God was manifested; and he now hastens to heaven to watch the scene, and enjoy the glorious benefits of this stupendous incarnation of the Son of God. Salvation is one of the names of Messiah, Genesis 49:18; Isaiah 49:6; and he is so called as the Author of that deliverance of man from guilt, sin, and death, of which all the instances of the salvation of the Jews from temporal calamities were but the feeble types.

V. 30. Thy salvation-Thy Christ, thy Saviour.

Verse 30. Thy salvation] That Saviour which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

30. Thy salvation—Embodied in the person of the new born Messiah.

Verse 31. Which thou hast prepared] o htoimasav, which thou hast MADE READY before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isaiah 25:6, &c. “In this mountain shall the Lord of hosts make unto all people a feast of fat things,” &c. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

29-35. The utterances of Elisabeth, Mary, and Simeon are consecutive. Each begins where the other ends. Mary sings her own born Messiah; Zacharias celebrates the triumph of Israel; and Simeon announces the hopes of the Gentiles. But besides this holding forth the Messiah as a saviour for Gentile as well as Jew, what is remarkable is, that he announces in Jesus a suffering Messiah as well as a glorious. Nay, he announces that the blessed mother should also be a sorrowing mother. Though she has exulted, loftily and truly, in the thought that her son should sit on the throne of David, she learns now that calumny will make him its sign, and a sword shall pierce her soul. Human life is made of the extremes of joy and sorrow; but to whose lot did such blended joy and sorrow ever fall?

Verses 31, 32. Prepared before the face. — This preparation, ordination, or arrangement, expresses the perfection of the Divine plan; complete in all its parts and provisions, and ready, upon the fulness of every time and season arriving, to display itself, and come into efficient operation. Before the face of all people, denotes the publicity which was now to be given to this prepared, arranged system of salvation; and the event issued, according to the prophecy, — the life, death, resurrection, and ascension of our Saviour; his worship and honour, his Church and people, his Gospel and its ministry, the facts, doctrines, hopes, sanctions, and institutions of his religion, are all before the world; not confined to the Jews, but spread publicly before the face of all mankind, that they may be known, and reverenced, and embraced. — Hence it is added, a Light to lighten the Gentiles, and the glory of thy people Israel. Christ, before called the Salvation, is now called a Light, with reference to Isaiah 49:6, “I will give thee for a Light to the Gentiles, that thou mayest be my salvation to the end of the earth.” Some take the words of the evangelist to be transposed for fwv eqnwn eiv apokaluyin, a Light of the Gentiles for revelation, which does not affect the sense: a light is the emblem of an instructer; and the effect of teaching is to enlighten or make a revelation of truth to the minds of men.

V. 32. And the glory of thy people Israel-For after the Gentiles are enlightened, all Israel shall be saved.

Verse 32. A light to lighten the Gentiles] fwv eiv apokaloyin eqnwn-A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfilment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

Ver. 32. A light to lighten the gentiles, long enveloped in darkness, but whose kings and hosts should come to the brightness of his rising. I will give thee, said Jehovah, “for a light to the gentiles, that thou mayest be my salvation to the ends of the earth.” Isaiah 49:6. The glory of thy people Israel. The real shekinah which dwelt between the cherubim, the glory which pertained to Israel. Romans 9:4. But alas, he was first a stumbling-stone and rock of offence. Yet the glory of the Lord was revealed, but more fully reserved for the latter day, when the sun of Zion shall set no more.

32. To lighten the Gentiles—The secular and unspiritual masses of Jews fell into the fanatical and arrogant notion, that Christ was to be merely a circumscribed and exclusively Jewish Messiah; the twelve apostles could hardly be made to resign that notion. Even after the resurrection it took the independence of a martyred Stephen and all the powers of an inspired Paul to assert the full rights of the Gentiles in the Church of God. Scholars have said that in the work of opening the gates of Christianity to the Gentiles Stephen was the forerunner of Paul. Might it not be said that Simeon was the forerunner of Stephen, and the Gentile Luke the historian of both? Yet the true doctrine on the subject is explicitly and repeatedly declared not only here but in the prophecies of the Old Testament. Compare Isaiah 9:2; 40:1; 49:6. Those who understood the prophets, and caught their true spirit like Simeon, would not need the power of prophecy to understand those passages.

Verses 31, 32. Prepared before the face. — This preparation, ordination, or arrangement, expresses the perfection of the Divine plan; complete in all its parts and provisions, and ready, upon the fulness of every time and season arriving, to display itself, and come into efficient operation. Before the face of all people, denotes the publicity which was now to be given to this prepared, arranged system of salvation; and the event issued, according to the prophecy, — the life, death, resurrection, and ascension of our Saviour; his worship and honour, his Church and people, his Gospel and its ministry, the facts, doctrines, hopes, sanctions, and institutions of his religion, are all before the world; not confined to the Jews, but spread publicly before the face of all mankind, that they may be known, and reverenced, and embraced. — Hence it is added, a Light to lighten the Gentiles, and the glory of thy people Israel. Christ, before called the Salvation, is now called a Light, with reference to Isaiah 49:6, “I will give thee for a Light to the Gentiles, that thou mayest be my salvation to the end of the earth.” Some take the words of the evangelist to be transposed for fwv eqnwn eiv apokaluyin, a Light of the Gentiles for revelation, which does not affect the sense: a light is the emblem of an instructer; and the effect of teaching is to enlighten or make a revelation of truth to the minds of men.

V. 33. Joseph and his mother marvelled at those things which were spoken-For they did not thoroughly understand them.

Verse 33. Joseph and his mother marvelled] For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses.

Verses 25-33. Behold there was a man, &c. — There was now in Jerusalem one Simeon, venerable on account of his age, piety, and virtue. For, he was just and devout — Righteous toward his fellow-creatures, and holy toward God; waiting for the consolation of Israel — A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. And the Holy Ghost was upon him — That is, as the word here signifies, he was a prophet. And it was revealed unto him, &c. — God, in reward of his piety, had favoured him so highly as to assure him by a particular revelation, that he should not die till he had seen the Messiah. And he came by the Spirit into the temple — That is, by a secret but powerful direction and impulse of the Holy Spirit; when the parents brought in the child Jesus — Just at that very juncture of time when they brought him into the court of Israel there. Then took he him up in his arms — Having discovered him by the supernatural illumination with which he was favoured; and blessed God, and said — Aloud, it seems, in the hearing of all the people then present; Lord, now lettest thou thy servant depart in peace, &c. — Let me depart hence with the satisfaction of having seen the Messiah, according to the gracious promise thou wast pleased to make me. This good old man, having attained that which had long been his highest wish, the happiness of seeing God’s Messiah, and having no further use for life, desired immediate death. Yet he would not depart of himself, knowing that man cannot lawfully desert his station till God, who placed him therein, calls him off. For mine eyes have seen thy salvation — Thy Christ, the Saviour. Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the author of a great salvation, which, because it had its origin in the wisdom, power, and love of God, he refers to him; and, putting the abstract for the concrete, or the effect for the cause, he terms the Messiah God’s salvation. Thus, God is called, our defence, our song, our hope; that is, our defender, the subject of our song, the object of our hope. Which thou hast prepared before the face of all people — Here it appears that Simeon knew that this salvation was not confined to the Jews, but was designed for all mankind. A light to lighten the Gentiles — Who then sat in darkness, and who were to receive the knowledge of God, of true religion, and of divine things in general, especially of a future state, through him; and the glory of thy people Israel — It was an honour to the Jewish nation, that the Messiah sprung from one of their tribes, and was born, lived, and died among them. And of those who were Israelites indeed, of the spiritual Israel, he was indeed the glory, and will be so to all eternity, Isaiah 60:19. For in him shall the seed of Israel be justified and shall glory, Isaiah 45:25. And Joseph and his (Jesus’s) mother marvelled at those things which were spoken — For they did not yet thoroughly understand them; or they marvelled how Simeon, a stranger, came to the knowledge of the child.

29-35. The utterances of Elisabeth, Mary, and Simeon are consecutive. Each begins where the other ends. Mary sings her own born Messiah; Zacharias celebrates the triumph of Israel; and Simeon announces the hopes of the Gentiles. But besides this holding forth the Messiah as a saviour for Gentile as well as Jew, what is remarkable is, that he announces in Jesus a suffering Messiah as well as a glorious. Nay, he announces that the blessed mother should also be a sorrowing mother. Though she has exulted, loftily and truly, in the thought that her son should sit on the throne of David, she learns now that calumny will make him its sign, and a sword shall pierce her soul. Human life is made of the extremes of joy and sorrow; but to whose lot did such blended joy and sorrow ever fall?

V. 34. Simeon blessed them-Joseph and Mary.

This child is set for the fall and rising again of many-That is, he will be a savour of death to some, to unbelievers: a savour of life to others, to believers:

and for a sign which shall be spoken against-A sign from God, yet rejected of men: but the time for declaring this at large was not yet come: that the thoughts of many hearts may be revealed-The event will be, that by means of that contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.

Verse 34. This child is set for the fall] This seems an allusion to Isaiah 8:14, 15: Jehovah, God of hosts, shall be-for a stone of stumbling and rock of offence to both houses of Israel; and many among them shall stumble and fall, &c. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Romans 11:11, 12, and Matthew 24:1ff. But in the fulness of time there shall be a rising again of many in Israel. See Romans 11:26.

And for a sign] A mark or butt to shoot at-a metaphor taken from archers. Or perhaps Simeon refers to Isaiah 11:10-12. There shall be a root of Jesse, which shall stand for an ENSIGN of the people; to it shall the Gentiles seek:-intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honour, under which they were to enjoy a glorious rest.

That the thoughts (or reasonings) of many hearts may be revealed.] I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honour which comes from the world, and not that honour which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.

Verses 34, 35. And Simeon blessed them — Namely, Joseph and Mary. He pronounced them blessed who had the honour to be related to this child, and were intrusted with the bringing him up. He prayed for them, that God would bless them, and, doubtless, wished others to do the same. Behold, this child is set for the fall and rising again of many in Israel — As he shall, in fact, be the means of bringing aggravated ruin upon some through their rejecting him; as well as of procuring salvation and recovery to others, on their believing on him. In other words, He will be a savour of death to some, to unbelievers: a savour of life to others, to believers. Simeon here alludes to Isaiah 8:14; and 28:16; which passages Paul has joined in one citation. Behold, I lay in Zion a stumbling-stone, and a rock of offence, and whosoever believeth on him shall not be ashamed. And for a sign which shall be spoken against — A sign from God, yet rejected of men; or a mark to be shot at; the butt of the malice of wicked men. Yea, a sword — Romfaia, a javelin, or dart; shall pierce through thy own soul also — The darts that are shot at thy son shall pierce thee to the heart; the calumnies, persecutions, and sufferings which he shall be exposed to, especially in his death, shall prove matter of the greatest affliction to thee, and shall sting thee with the bitterest griefs; that the thoughts of many hearts may be revealed — All these things are ordered by Providence, that the real characters of men may be discovered, and the sincerity of those who are approved may be made manifest; while the hypocrisy and earthly- mindedness of those who intend only their own secular advantage, under the specious pretence of waiting for the Messiah’s kingdom, shall be exposed; for they will soon be offended at the obscure form of his appearance, and at the persecutions which will attend him and his cause.

Ver. 34. And Simeon blessed them, and said to Mary, behold, this child is set for the fall and rising again of many in Israel. The old Israelites fell through unbelief, the new Israelites rose by faith. The old temple perished, the new temple was built on the tops of the mountains. The old priesthood crucified the Saviour, the new priesthood became great in the earth. Christ crucified was to the jews a stumbling block; but to us glory beyond all degrees of contrast. Isaiah 28:16. 65:15.

34. Unto Mary—Simeon blesses both, but he addresses Mary. He recognizes that she and not the husband is the parent. Is set for the fall and rising again—Is set should rather be rendered is laid or lies. It is a metaphor drawn from a stone over which some are seen stumbling and falling, others seen rising. So this child is the test by which men shall stand or fall. The phrase rising again is better translated uprising. It does not mean that those who rise are those who have fallen. Christ is the test, by faith in whom men shall rise or fall by unbelief. The Jewish nation fell; the apostles, the primitive Church, the believing Gentiles rose. A sign—A sign which indicated God’s will to men, yet a mark at which calumny should aim its shafts.

Verse 34. Set for the fall and rising, again, &c. — It has been taken for granted, without, however, any just ground, that the allusion is here to “the stone of stumbling and rock of offence,” mentioned by the prophets. But this only perplexes the meaning of a very plain passage. Christ was set, appointed, by the Divine wisdom, in such a way that none but the humble and penitent should be benefited by his mission, and that the proud and worldly should have their condemnation increased by it, through no fatality or predestination, but through their own fault and folly, turning that unto “death,” which was “ordained for life.” Many in Israel, therefore, rejecting his holy doctrines, and despising the mere spiritualities which he offered to them, fell into the guilt of rejecting and crucifying the Son of God, for which “wrath came upon them to the uttermost.” On the other hand many rose. Our translation, rising again, would intimate that the same persons who fell, afterward rose, which was not certainly the fact; but anastasiv, often signifies a rising up, without the idea of reiteration. True faith in Christ raises man up from the degradation of sin, and that prostrate, spurned, and incurable condition to which he is reduced by his fallen nature and his vicious habits, into the favour and image of God, the dignity of communion with him, and the lofty hopes of immortality and eternal life. Every Jew, when Christ came, had the alternative placed before him, to fall by unbelief, or to rise by faith; and wherever Christ is preached, the same result follows, as to every individual, Let no one suppose that he can reject the Gospel through positive infidelity, or neglect it through indifference, and remain irresponsible. Nor let him assume, even, that all that can follow is the loss of some good which might otherwise have been secured. A positive offence is committed in either case against the majesty, the authority, and the mercy of God; an offence to be signally punished, not by the loss of good merely, but by the infliction of evil. He that will not rise, through the appointed Redeemer, must fall beneath the stroke of his vengeance as Judge, — a fall of which the terrible disasters brought upon the Jewish nation were but the faint types, however terrible. For a sign which shall be spoken against. — The metaphor supposed to be implied here, “a butt or mark to be shot at,” is fanciful. — The publicity of Christ’s character, his claims as God manifest in the flesh, and the public exhibition of his cross, as the only ground for man to hope for salvation, with the array of public miracles which attested the whole, appear to be comprehended in the term sign, — a public representation of something remarkable and striking. And this, says Simeon, is, or shall be, a sign spoken against, or contradicted, and even blasphemed, as it has been in all ages by Jews, Mohammedans, and infidels; and too often, in its more spiritual manifestations, by formalists and hypocrites, professing a religion which they do not understand, and which, if they did, they would contradict and hate, as, in fact, they do when it is presented to them in its true forms of power and purity.

V. 35. A sword shall pierce through thy own soul-So it did, when he suffered: particularly at his crucifixion.

Verse 35. Yea, a sword shall pierce through thy own soul also] Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: John 19:25.

Verses 34, 35. And Simeon blessed them — Namely, Joseph and Mary. He pronounced them blessed who had the honour to be related to this child, and were intrusted with the bringing him up. He prayed for them, that God would bless them, and, doubtless, wished others to do the same. Behold, this child is set for the fall and rising again of many in Israel — As he shall, in fact, be the means of bringing aggravated ruin upon some through their rejecting him; as well as of procuring salvation and recovery to others, on their believing on him. In other words, He will be a savour of death to some, to unbelievers: a savour of life to others, to believers. Simeon here alludes to Isaiah 8:14; and 28:16; which passages Paul has joined in one citation. Behold, I lay in Zion a stumbling-stone, and a rock of offence, and whosoever believeth on him shall not be ashamed. And for a sign which shall be spoken against — A sign from God, yet rejected of men; or a mark to be shot at; the butt of the malice of wicked men. Yea, a sword — Romfaia, a javelin, or dart; shall pierce through thy own soul also — The darts that are shot at thy son shall pierce thee to the heart; the calumnies, persecutions, and sufferings which he shall be exposed to, especially in his death, shall prove matter of the greatest affliction to thee, and shall sting thee with the bitterest griefs; that the thoughts of many hearts may be revealed — All these things are ordered by Providence, that the real characters of men may be discovered, and the sincerity of those who are approved may be made manifest; while the hypocrisy and earthly- mindedness of those who intend only their own secular advantage, under the specious pretence of waiting for the Messiah’s kingdom, shall be exposed; for they will soon be offended at the obscure form of his appearance, and at the persecutions which will attend him and his cause.

Ver. 35. Yea, a sword shall pierce: omfia, a missile weapon, a dart. Jehovah’s sword shall pierce the shepherd, and by maternal sympathies penetrate the soul of the mother.

35. A sword—The calumny aimed at the sign shall pierce her soul. The cross of the son shall be a sword to the mother. Thoughts be revealed— The sign, and the test, namely, the Messiah, shall bring out the secret characters, the moral feelings and thoughts of men. It would show what by nature they are; what by will and free agency they make themselves. Those truly preferring holiness, God, and heaven would repose faith in him. Those who prefer sin and hell would reject him.

Verse 35. A sword shall pierce, &c. — Words which predicted the poignant, agonized feelings of the mother when she heard the “contradiction of sinners” against her immaculate Son, saw him hung, and heard him taunted, upon the cross. Wounds of the mind are often said, in all languages, to be inflicted by “arrows” and “swords.” — This clause, being addressed to Mary particularly, seems rightly regarded as a parenthesis: and what follows, that the thoughts of many hearts may be revealed, is connected with the rejecting of, and speaking against Christ, before mentioned. Grotius understands the thoughts to mean the real disposition, which is indeed true; but dialogismoi signifies the thoughts (so to speak) in action, in a state of disputing, reasoning, and forming different conclusions. Nor has any thing ever opened the moral state of the heart of men, thrown such light upon the actuating principles of human nature, and brought every part of the character of men of all ranks under such searching and demonstrative views, as Christ and his holy Gospel. The rejection of its truth because of its purity; of its love, because of the confession of our helplessness and unworthiness which it supposes; of its true worship, because of its spirituality; and the hatred it has brought upon its meek and benevolent followers, in all ages, for their very devotedness to Christ, and their zeal for the salvation of others; are all such manifestations of the dislike of man to light and conviction, his pride, his carnality, his haughty enmity to holiness and holy men, his very hatred of God as the world had never witnessed before. The fact of the persecution of this Divine religion of Christ, in his followers, and the habitual hatred of THE WORLD to his true DISCIPLES, whether that world has worn a Pagan or a Christian garb, are all circumstances which have revealed the thoughts of many hearts, and poured a flood of light upon the fallen state of human nature.

Verse 36. Anna, a prophetess] It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word profhteuw, 1 Corinthians 14:3: He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, Luke 2:38.

The tribe of Asher] This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned 2 Chronicles 30:1-11. Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honourable thing indeed to have one’s name written in the sacred records; but to be written in the book of life is of infinitely greater moment.

Seven years] She was a pure virgin when married, was favoured with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame.

Verses 36-38. And there was one Anna, a prophetess — A person of some note; she was a widow of about fourscore and four years — These were the years of her life, and not of her widowhood only; who departed not from the temple — The meaning is, not that she abode continually in the temple: for none lived there save the priests and Levites; but she attended there constantly at all the stated hours of prayer. But served God with fastings and prayers — Even at that advanced age; night and day — That is, spending therein a considerable part of the night, as well as of the day. She coming in at that instant — The providence of God so ordering it, that another important testimony might be borne to the child Jesus; gave thanks likewise unto the Lord — Praised the Lord, as Simeon had done, for sending the long-expected Messiah: or, in her turn confessed to the Lord, as anqwmologeito tw Kuriw, properly signifies. The expression seems to have a reference to Simeon’s speech, and might be intended to intimate that this of Anna was a kind of response, or counterpart to his. And spake of him to all that looked for redemption in Jerusalem — She spake afterward of the child, under the character of the Messiah, to all her acquaintance at Jerusalem, that had any sense of religion, or faith in its promises. The sceptre now appeared to be departing from Judah, though it was not actually gone: Daniel’s weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Ought not the example of these aged saints to impress and animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness? Should not those venerable lips, so soon to be silent in the grave, be employed in the praises of their Redeemer, that they may have the pleasure to see, through their pious attempts, the rising generation improve in true religion? and that they may quit the world with the greater tranquillity, in the view of leaving those behind them, to whom Christ will be as precious as he hath been to them, and who will be waiting for God’s salvation when they are gone to enjoy it?

Ver. 36. There was one Anna, a prophetess. The little company in Jerusalem which awaited the Saviour’s advent were a band of prophets and prophetesses, a band whose piety was eminently connected with devotion. Anna coming into the temple caught the spirit, and joined the hallowed eulogies that ran through the whole circle, and they resolved to keep their eye on this child, henceforth the hope of Israel.

36. Anna (whose name is the same with the Old Testament Hannah) was of the tribe of Asher. Her native province stretched its whole eastern side along the margin of the Mediterranean, and included those among the most ancient cities of the earth, Tyre and Sidon. Northward it bordered on Syria. Its pure and healthful climate should have been the abode of piety. When in the deepest stage of Israel’s apostacy Hezekiah sent his messengers to call them to attend the passover, most of the northern tribes laughed them to scorn; but a few families in Asher, Manasseh, and Zebulon humbled themselves and went to the holy feast, 2 Chronicles 30. One is tempted to believe that we have here one of the descendants of some family of that faithful few, whose piety was all the deeper because maintained amid surrounding apostacy.

Verses 36, 37. Anna, a prophetess. — Anna, the same as Hannah, signifies grace or gracious. She is called a prophetess either with regard to the spirit of prophecy falling upon her at this time; or, like Simeon, she was an instance of its restoration to the Jewish Church, a little before the birth of Christ, but in exclusive reference, as it seems from all the instances, to that event. This aged woman had given up herself entirely to devotional exercises, being no doubt, exempted by her circumstances from any other employment. She therefore departed not from the temple, but was present there at all the stated services; for this is obviously the meaning of departing not from the temple, and of “dwelling in the courts of the Lord’s house for ever,” the wish of David; not that she was always in the temple, but at the morning and evening service, to which she might add some of those occasional ones which were often occurring, as in the case of the presentation of our Lord, during which service she came in. To this she added fastings and prayers night and day. These prayers were her private closet devotions; for at night she would have no access to the temple.

v. 37. Fourscore and four years-These were the years of her life, not her widowhood only.

Who departed not from the temple-Who attended there at all the stated hours of prayer.

But served God with fastings and prayers-Even at that age. Night and day-That is, spending therein a considerable part of the night, as well as of the day.

Verse 37. Departed not from the temple] Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See Acts 2:15; 3:1. It does not appear that women had any other functions to perform in that holy place.

With fastings] She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see Luke 18:12.

Verses 36-38. And there was one Anna, a prophetess — A person of some note; she was a widow of about fourscore and four years — These were the years of her life, and not of her widowhood only; who departed not from the temple — The meaning is, not that she abode continually in the temple: for none lived there save the priests and Levites; but she attended there constantly at all the stated hours of prayer. But served God with fastings and prayers — Even at that advanced age; night and day — That is, spending therein a considerable part of the night, as well as of the day. She coming in at that instant — The providence of God so ordering it, that another important testimony might be borne to the child Jesus; gave thanks likewise unto the Lord — Praised the Lord, as Simeon had done, for sending the long-expected Messiah: or, in her turn confessed to the Lord, as anqwmologeito tw Kuriw, properly signifies. The expression seems to have a reference to Simeon’s speech, and might be intended to intimate that this of Anna was a kind of response, or counterpart to his. And spake of him to all that looked for redemption in Jerusalem — She spake afterward of the child, under the character of the Messiah, to all her acquaintance at Jerusalem, that had any sense of religion, or faith in its promises. The sceptre now appeared to be departing from Judah, though it was not actually gone: Daniel’s weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Ought not the example of these aged saints to impress and animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness? Should not those venerable lips, so soon to be silent in the grave, be employed in the praises of their Redeemer, that they may have the pleasure to see, through their pious attempts, the rising generation improve in true religion? and that they may quit the world with the greater tranquillity, in the view of leaving those behind them, to whom Christ will be as precious as he hath been to them, and who will be waiting for God’s salvation when they are gone to enjoy it?

37. A widow of fourscore years—It is honorable to Israel that the true widow was honored. If Anna were married, as is often the case with girls in the East, at thirteen, was seven years a wife, and eighty-four years a widow, she was now one hundred and four years old. But more probably this eighty-four years was her entire age. Though second marriages were not forbidden, yet among both Jews and Romans, a reverence was paid to the pure widow who retained unbroken and unrepeated her first wedding vows. So long had been Anna’s spotless widow-hood, and so profound was her piety, that whether she really uttered inspired predictions or not, she received the sacred epithet of prophetess. She departed not from the temple; for probably reverence for her piety secured for her the privilege of residing in some one of the chambers of the women’s court.

Verses 36, 37. Anna, a prophetess. — Anna, the same as Hannah, signifies grace or gracious. She is called a prophetess either with regard to the spirit of prophecy falling upon her at this time; or, like Simeon, she was an instance of its restoration to the Jewish Church, a little before the birth of Christ, but in exclusive reference, as it seems from all the instances, to that event. This aged woman had given up herself entirely to devotional exercises, being no doubt, exempted by her circumstances from any other employment. She therefore departed not from the temple, but was present there at all the stated services; for this is obviously the meaning of departing not from the temple, and of “dwelling in the courts of the Lord’s house for ever,” the wish of David; not that she was always in the temple, but at the morning and evening service, to which she might add some of those occasional ones which were often occurring, as in the case of the presentation of our Lord, during which service she came in. To this she added fastings and prayers night and day. These prayers were her private closet devotions; for at night she would have no access to the temple.

V. 38. To all that were waiting for redemption-The sceptre now appeared to be departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time.

Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.

Verse 38. Coming in that instant] auth th wra, at that very time-while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.

Gave thanks likewise] She, as well as Simeon, returned God public thanks, for having sent this Saviour to Israel.

Spake of him] Of the nature and design of his mission; and the glory that should take place in the land.

To all them that looked for redemption] As Daniel’s seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, lutrwsiv; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See Clarke on “Luke 1:68”.

In Jerusalem.] It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman travelled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she travelled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.

Verses 36-38. And there was one Anna, a prophetess — A person of some note; she was a widow of about fourscore and four years — These were the years of her life, and not of her widowhood only; who departed not from the temple — The meaning is, not that she abode continually in the temple: for none lived there save the priests and Levites; but she attended there constantly at all the stated hours of prayer. But served God with fastings and prayers — Even at that advanced age; night and day — That is, spending therein a considerable part of the night, as well as of the day. She coming in at that instant — The providence of God so ordering it, that another important testimony might be borne to the child Jesus; gave thanks likewise unto the Lord — Praised the Lord, as Simeon had done, for sending the long-expected Messiah: or, in her turn confessed to the Lord, as anqwmologeito tw Kuriw, properly signifies. The expression seems to have a reference to Simeon’s speech, and might be intended to intimate that this of Anna was a kind of response, or counterpart to his. And spake of him to all that looked for redemption in Jerusalem — She spake afterward of the child, under the character of the Messiah, to all her acquaintance at Jerusalem, that had any sense of religion, or faith in its promises. The sceptre now appeared to be departing from Judah, though it was not actually gone: Daniel’s weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Ought not the example of these aged saints to impress and animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness? Should not those venerable lips, so soon to be silent in the grave, be employed in the praises of their Redeemer, that they may have the pleasure to see, through their pious attempts, the rising generation improve in true religion? and that they may quit the world with the greater tranquillity, in the view of leaving those behind them, to whom Christ will be as precious as he hath been to them, and who will be waiting for God’s salvation when they are gone to enjoy it?

38. That instant—Not at that precise moment, but at that hour. Gave thanks likewise… and spake of him—The triad of hymns is divided between Elisabeth, Mary, and Simeon. Neither Zacharias, Joseph, nor Anna are inspired to utter sacred song. But Anna gives thanks and preaches Jesus to the Christians in heart, and in anticipation, who doubtless form her circle in life. Looked for redemption—Redemption, from the wickedness, oppression, and impending ruin of a guilty age and world through the advent of a holy Messiah sent from God. The truly devout dwelt upon and longed for the holy Deliverer who would turn away unrighteousness from Jacob. The mere political patriots looked for a hero-king who would make Jerusalem something higher than Rome. In Jerusalem—Even in this fallen city and depraved age a few there were whose piety, like that of Zacharias and Elisabeth, was true, profound, and acceptable to God.

§ 13—JESUS RETURN TO NAZARETH, 39, 40. Matthew 2:1-23.

Verse 38. Gave thanks. — In an inspired, prophetic composition, for the birth and sight of Messiah, whom she recognized by prophetic impulse, or was present while Simeon recognized him, and took him in his arms. Her song of praise is not recorded, as being perhaps an echo of Simeon’s. And she spoke of him no doubt in the same inspired strains to all that looked for redemption in Jerusalem, that is, for the Redeemer, but with reference, not to Jewish worldly views, but to the redemption which he was to effect. We thus learn that there was a pious remnant in Jerusalem, looking out with desire and confidence for the advent of the great salvation of God, the Redeemer promised in all their sacred books; and to these Anna appears to have paid a joyful visit, acquainting them with what she had seen and heard in the temple. It is interesting to observe that these pious people appear to have had mutual knowledge and pious intercourse with each other. They formed at that time the true spiritual Church, within the nominal fallen Church, of Jerusalem. And we may gather that this number of Spiritual persons was not large; although a great deterioration of the Jewish Church, both in doctrine and in manners, appears to have taken place during the thirty years which elapsed between this event and the entrance of our Lord upon his public ministry.

Verse 39. They returned into Galilee] But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee.-Bp. PEARCE. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod’s bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, Luke 2:23.

Verses 39, 40. And when they — Namely, the parents of Jesus; had performed all things according to the law — Which they made conscience of doing, that they might fulfil all righteousness; they returned into Galilee, &c. — Full of admiration, doubtless, at the glorious testimonies that were given to their child; to their own city Nazareth — Which was the place of their usual residence, and where this blessed infant passed the days of his childhood and youth. And the child grew, &c. — In bodily strength and stature; and waxed strong in spirit — The powers of his human mind daily improved; filled with wisdom — By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him — That is, the peculiar favour of God rested upon him, even as man.

39. Performed all things… returned… Nazareth—Between the finishing of the rites and the return to Nazareth most interpreters insert the entire narratives of the Magi, Herod, flight into Egypt, and return. § 14. JESUS GOES TO THE PASSOVER AT TWELVE YEARS OF AGE, 40-52. To the question, What sort of a boy was Jesus? this brief passage forms the whole scripture answer. We learn from it that he had a true human soul as well as body. He was a genuine natural child, infant, and boy. When as an infant the shepherds paid to him their homage, and the Magi presented their gifts, he was, perhaps, unconscious of the nature of the transactions. When, at the age of some two and a half years, his parents brought him from their flight into Egypt to the hills of Nazareth, his body grew: and amid the bold scenes of hill and dale, with the blue Mediterranean in the distance, his mind received its expansion. As the synagogue and the lessons at home unfolded the truths of the Old Testament to his view, telling of the Messiah to come, it is wonderful to think what might have been the first presentiments to his mind that he was himself that Messiah. Perhaps this passage tells us of the first distinct consciousness that God was his Father in the highest sense.

V. 40. And the child grew-In bodily strength and stature; and waxed strong in spirit-The powers of his human mind daily improved;

filled with wisdom-By the light of the indwelling Spirit, which gradually opened itself in his soul;

and the grace of God was upon him-That is, the peculiar favour of God rested upon him, even as man.

Verse 40. The child grew] As to his body-being in perfect health. Waxed strong in spirit] His rational soul became strong and vigorous. Filled with wisdom] The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God. And the grace of God was upon him.] The word cariv, not only means grace in the common acceptation of the word, (some blessing granted by God’s mercy to those who are sinners, or have no merit,) but it means also favour or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, Luke 2:52. Even Christ himself, who knew no sin, grew in the favour of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favour, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections.

Verses 39, 40. And when they — Namely, the parents of Jesus; had performed all things according to the law — Which they made conscience of doing, that they might fulfil all righteousness; they returned into Galilee, &c. — Full of admiration, doubtless, at the glorious testimonies that were given to their child; to their own city Nazareth — Which was the place of their usual residence, and where this blessed infant passed the days of his childhood and youth. And the child grew, &c. — In bodily strength and stature; and waxed strong in spirit — The powers of his human mind daily improved; filled with wisdom — By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him — That is, the peculiar favour of God rested upon him, even as man.

Verse 40. And the child grew, &c. — Of John it was also said that he grew and waxed strong in spirit; but of our Lord it is added, filled with wisdom, and the grace of God was upon him. Some commentators refer the last clause to the beauty of his form. So Campbell, “adorned with a Divine gracefulness;” and Wetstein before him: “Ea erat venustas, et dignitas formæ in puero, ut omnes intelligerent a Deo ita ornatum esse.” But the expression is not grace simply, which has a large signification; but the grace of God was upon him, which cannot be understood of a corporeal endowment, but of the special favour of God, and all the moral consequences which result from it. Besides, from the total silence of the gospels on the subject, it would not seem that, when Christ had entered upon his ministry, his personal appearance exhibited, any thing remarkable. Under strong excitement it probably did, as when he drove the traders out of the temple: and when unbending himself in more familiar intercourse with his beloved disciples, what we call expression, but which differs from form, was in him, no doubt, like himself, peculiar, and in its effect most influential. But generally he appeared on a level with the common order of men; and if so when grown up and in his ministry, there seems no reason to assume that he should, as to aspect and manner, be endowed in infancy and youth with a distinguishing gracefulness and elegance. The words of the text are infinitely more important, as they prove that from infancy the Holy Spirit was the tutor of the human mind of Christ; that he endowed it with his own gifts; filled it with wisdom, not at once, — for “he grew in wisdom” as well as “stature,” — but as the strength and capacity of the faculties of the human mind, subject, no doubt, as ours, to the control and limitation of the progressive growth and vigour of the body, admitted; suggested the subjects of his holy musings; fixed the strong and infallible principles of all truth in his judgment; and carried them into exact application in his meditations, as fit subjects were presented to him; enriched his imagination with imagery the most appropriate as the dress of truth; gave the purest taste; and kindled in equal proportion with all these lights of the intellect the fire of the affections; and thus rendered THE MAN, when mature, fully fitted for that perfect but mysterious intercourse with the DIVINITY within, which existed in a degree from the first; but which was probably established in all its FULNESS when the Holy Spirit completed his work as to the human nature, and at his baptism “descended and rested upon him,” in that plenitude which is described to be “without measure.”

Verse 41. His parents went-every year] This was their constant custom, because positively enjoined by the law, Exodus 23:17. But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exodus 34:23. And our Lord, being now twelve years old, Luke 2:42, accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals-the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

41. To Jerusalem every year—Thrice a year was the requirement to go to Jerusalem (Exodus 34:23;) though it is little likely that the same person often fulfilled the three journeys. But these parents every year, once at least, performed the journey to attend the great national feast of the Passover, when the slain lamb foretold the sacrifice of the lamb of God, and the symbols of emancipation from Egypt shadowed forth the far higher redemption. (See notes on Matthew 26:1 and 20-26.)

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

42. Twelve years old—At twelve the Jewish child was called the “son of the law,” and was held subject to its precepts. At this age, therefore, and probably for the first time, Jesus obeys the law to attend the Passover. The scenes of this great festival, of which he was himself the predicted subject, and in which he was himself at his crucifixion to perform so sorrowful and so finishing a part, must have opened his mind wonderfully, and have brought his soul to a sublime excitement.

Verse 42. Twelve years old. — The males were obliged to go up to Jerusalem at the three great feasts, the passover, pentecost, and the tabernacles. That it is stated to be the custom of Joseph and Mary to go to Jerusalem every year to the passover might seem to be superfluous; but as women only went up at the feast of the passover, and that as to them was purely voluntary, as the Jewish writers expressly inform us, the practice of Mary in going up at this feast regularly with Joseph is probably mentioned as a proof of her piety; and also to mark the feast, of which mention is about to be made, to be the passover, since Mary was present at it. The male children did not come fully under “the yoke of the law,” as to fasting and other religious exercises, and attendance at the feasts, until thirteen years of age. Hence it is said in Zohar, “He that is worthy at thirteen years of age is called a son of the congregation of Israel.” But the Jews laudably began at a much earlier period to accustom their children to religious observances; they made them fast at as early an age as they could bear it, until at twelve years they could fast a whole day; and they took their young children with them to the synagogues, “that they might be ready in the commandments.” That our Lord was taken to the feast of the passover a year before he was legally obliged to be present, was an indication of the piety of the parents, and of his own respect for the public institutions of religion.

V. 43. The child Jesus-St. Luke describes in order Jesus the fruit of the womb, Luke 1:42; an infant, Luke 2:12; a little child, Luke 2:40; a child here, and afterward a man.

So our Lord passed through and sanctified every stage of human life. Old age only did not become him.

Verse 43. Had fulfilled the days] Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See Clarke on “Matthew 26:2”.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

43. Fulfilled the days—The seven of the Passover week—Jesus tarried behind in Jerusalem—In their annual visits to Jerusalem the parents of Jesus must have formed acquaintances and made friends in different parts of the city. The parents of Jesus may then have started for home at a time unknown to him, supposing that he was with some of their traveling friends or relatives. Meantime with joy is he in his own Father’s house; and the topics which he is hearing discussed fill his whole mind, and exclude all thoughts of his Galilean home. The obvious inference is, that the human mind of Jesus may be unknowing of a fact beyond the reach of its natural finite faculties.

Verse 43. Fulfilled the days. — The seven days of unleavened bread; so that they remained throughout the whole duration of the feast, which they were not bound to do.

Knew not of it. — The custom was to travel in companies; relations, neighbours, and townspeople, choosing to consort together for protection and convenience. In this way they travelled a day’s journey from Jerusalem; and as the dunodia, or caravan, was large, and they had many “kinsfolk and acquaintance in it,” they were under no alarm at the absence of their son, till the day’s journey was completed, and the family groups would be collected for the evening meal.

V. 44. Supposing him to have been in the company-As the men and women usually travelled in distinct companies.

Verse 44. Supposing him to have been in the company] Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men’s company, might suppose he was with his mother in the women’s company; and Mary, not seeing him with her, might imagine he was with Joseph.

Went a day’s journey] Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can. And they sought him] anezhtoun, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence.

Kinsfolk and acquaintance.] Those of the same family and neighbourhood went up to Jerusalem together on such occasions. I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, &c., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

44. In the company—The caravans in which the passover companies went for the purpose of protection against beasts and robbers must have been each large, composed of many parties, clans, and kindreds. Jesus might easily therefore have been not missed until the end of the first day. Went a day’s journey—

“The usual rate of traveling in the East is three miles an hour; and as the number of hours devoted to traveling rarely exceeds six or eight hours, the distance of an ordinary day’s journey may be considered as twenty or twenty-five miles. The first day, however, on starting on an expedition forms an exception to this rule: on that day it is not customary to go more than six or eight miles, and the tents are pitched for the first night’s encampment almost within sight of the place from which the journey commences. The only reason I heard assigned for starting thus late and stopping so early was, that it furnished an opportunity, if anything should prove to be forgotten, to return to the city and supply the deficiency. ‘We halted early,’ says Mr. Beldam, ‘according to custom, the distance being but thirteen miles from Cairo, in order to muster our forces, and ascertain that all things were provided for a longer flight.’ “The parents of Jesus are said to have traveled a day’s journey on their return, without knowing what had become of their son; they were ignorant whether he was in the company or not, and as if indifferent respecting his safety, make no inquiry in regard to him till the close of the day. Certain critics (it is one of Strauss’s objections) have represented this as so improbable [as well as careless in his parents] and unnatural as to throw discredit upon the truth of the entire narrative. But if the first day’s journey occupied two or three hours only, the difficulty disappears. They had reason to suppose that he was with some of the relatives or friends who were traveling with them; they could act naturally enough under the impression for so short a time, and would have no occasion for anxiety until his continued absence, when they came to halt, aroused their fears.” Hackett’s Bib. Ill., pp. 15-19. Tradition of no great value fixes upon El Bireh, about three miles north of Jerusalem, as the spot where the present caravan stopped; inasmuch as this is the ordinary first station for the night with parties traveling north. But says Hackett, in his Eastern Travels, (p. 19,) “What route the parents of Jesus actually took on that occasion we cannot decide. The Galilean caravans, in order to avoid Samaria, usually crossed the ford of the Jordan near Bethshean, now Beisan, into Peraea, then passed down on the east side of Jordan, recrossed the river near Jericho, and ascended to Jerusalem through the desert which lies between the two cities. (See note on John 2:12.) A company returning to Galilee by the same route would be apt to stop, for the first night, near the eastern foot of the Mount of Olives; a ride at foot pace of not more than two hours. They would not be likely to go further the first day, because that would oblige them to encamp in a hostile region.”

Verse 45. Seeking him.] zhtountev auton-or rather, seeking him diligently, anzhtountev. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days’ absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the zhtountev of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

V. 46. After three days-The first day was spent in their journey, the second, in their return to Jerusalem: and the third, in searching for him there:

they found him in the temple-In an apartment of it:

sitting in the midst of the doctors-Not one word is said of his disputing with them, but only of his asking and answering questions, which was a very usual thing in these assemblies, and indeed the very end of them. And if he was, with others, at the feet of these teachers (where learners generally sat) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their hearers and disciples.

Verse 46. Sitting in the midst of the doctors] The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples.

Asking them questions.] Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them.

In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, “when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law.” See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

46. After three days—One day spent in going homeward, one in returning, and the third on which he was found. The parents with their son doubtless rejoined their caravan. In the temple—Where he was yet to dispute with the national doctors in a different style. The last time he had been in the temple was at his circumcision, when holy Simeon blessed him. Jesus was not in the temple building proper, but in some one of the apartments in the enclosure.

Probably it was in one of the porticoes of the court of the women, where the schools of the Rabbis were held. But Lightfoot thinks it may have been even in the Sanhedrim. Sitting—The sceptical claim that pupils always stood to receive the lessons of the doctors is not well established. Paul sat at the feet of Gamaliel, (Acts 22:3.) But in fact Jesus was not a pupil but an auditor.

Sitting in the midst of the doctors—Cavillers have here raised many minute objections. An effort, say they, is made by Luke to make the boy Jesus a monstrous prodigy. He sits as chief doctor in the midst of a circle of listening rabbies, who are amazed at his miraculous teachings. All this is futile. The so-called Apocryphal Gospels are indeed guilty of the puerile folly of making Jesus a monstrosity of boyish doctorship. The Jewish doctors admit that they promoted R. Eleazar Ben Azariah to the presidency of the Sanhedrim at sixteen. And the historian Josephus shows a similar vanity in regard to his own precocious knowledge of law. “In my education, I attained to a great reputation for learning, appearing to excel in memory and understanding. Yet being a boy of about fourteen years, I was eulogized for my love of learning, and the chief priests and the first men of the city always collected to learn from me something more accurate about points of law.” The modest statement of Luke is in striking contrast with the exaggerations alike of the Apocryphals, the doctors, and the historian, yet gives us a most interesting and natural view of his pure but eminent development. No position of superiority or even equality to the rabbies, is intimated; and yet surely to no young Samuel or Moses would so deep a reverence be due even from hoary rank and learning as to this young Messiah.

The seats of the doctors were raised fronting the rest of the assembly and in the Sanhedrim at any rate, formed a semicircle, so that the half-surrounded Jesus could easily be in their midst. Of the doctors— Didaskaloi, didaskaloi, Greek for teachers. The root of this Greek word dac, dach, is the same as the Latin root doc, and the same as the Saxon teach. Hence didaskalov, doctor, and teacher, are the same word in different forms. Some of the greatest doctors of Jewish history lived about this period. The great Hillel, the restorer of ancient rabbinical lore, “a second Ezra,” whose scholars were thousands, died this very year. His successor, Simeon, first received the title of rabban, and was followed in line by Rabban Gamaliel, Paul’s tutor, and by others who were named among the greatest of Jewish geniuses and holy men.

Hearing them and asking questions—But it is not said teaching or disputing. He sat not as a doctor, but as an inquirer among the doctors. The method of instruction among the Jewish doctors was very conversational and catechetical; teacher and pupil indulging in both interrogation and reply.

Verses 46, 47. After three days they found him. — This, according to the Jewish mode of reckoning time, is equivalent to, on the third day. They had journeyed one day from Jerusalem, on the second they travelled back, and on the third they found him.

In the temple, sitting in the midst of the doctors. — The temple includes its courts, which were collectively so called. Here were the sanhedrim, which consisted of seventy-two members with the nasi or president at their head, and the Father of the court, Ab-beth-din, on his right hand. This sat in the room Gazith. Then there was the lesser council of twenty-three judges, which sat in the gate of the court of Israel; and another council which sat in the gate of the court of the Gentiles. There was also a synagogue in the temple called the great synagogue, to which several celebrated doctors were attached. Lightfoot has adduced examples to show that it was permitted and customary in any of these assemblies of doctors, of learned scribes and rabbins, to propose questions concerning the law. These courts were also open, and there was generally a full audience of the people. Those who questioned, and those who answered, did it before the public. The doctors of this time at Jerusalem were of great celebrity. There was Hillel, and Shammai; one the president, the other the vice-president of the sanhedrim, who had each authority enough to divide the whole body of the learned into two schools on the interpretation of the law of divorce. Simeon, the son of Hillel, was also a distinguished man; and Jonathan Ben Uzziel, the author of the Chaldee paraphrase; and several others, noted in the subsequent writings of the Jews as among their wisest and greatest authorities. The sanhedrim sat in a semicircle; and before them sat the disciples of the wise men in rows. But our Lord was found sitting in the midst of the doctors; having, probably, through admiration of the wisdom he had shown in the commencement of the conversation, been called up and placed there as a mark of honour.

Hearing them, and asking questions. — They were employed in controversies and determinations, during which the disciples of the rabbins were permitted to ask questions to gain information. It would seem also that this was allowed to any one, as our Lord was not the scholar of any rabbi; and indeed the Jewish doctors were pleased to be interrogated, and placed their fame upon the readiness and skill with which they answered questions. They also often chose to communicate knowledge by asking questions of their disciples, thereby suggesting trains of thought, calling their powers into exercise, and taking occasion from their replies to form other questions to lead at length to the right conclusion. Our Lord heard the debates and the divisions of the doctors, probably the questions of some of their disciples, and the answers given. He also put in his questions, was answered, and was himself questioned; so that the attention of all was strongly fixed upon him; and all that heard him were astonished at his understanding in the law, and the Scriptures in general, and at his answers, those which he gave to the questions proposed to him. The common notion of his disputing in the temple with the doctors, is unwarranted by the history. Nothing strictly controversial seems to have arisen; but the subjects were such as to unfold so much of that “wisdom with which he was filled,” such deep and comprehensive views of sacred subjects, as at once astonished the assembly and engaged their good will.

Verse 47. Answers:] The word apokrisiv here seems not to mean answers only, but what Jesus said by way of question to the doctors, Luke 2:46. So in Revelation 7:13, one of the elders is said to have answered, saying-when he only asked a question. Bp. PEARCE.

Verses 41-47. Now his parents went to Jerusalem at the passover — As it was usual for those families to do that were remarkably religious, though only the adult males were, by the law, obliged to appear before the Lord on that occasion. And when he was twelve years old — And so, according to the Jewish maxims, came under the yoke of the law; they went up to Jerusalem, &c. — And thought it proper to take him with them, to celebrate that glorious deliverance which God had so many ages before wrought for his people, when he brought them out of Egypt; the memory of which was carefully to be transmitted to every succeeding generation. And when they had fulfilled the days — Eight days in all, one the passover, and seven the days of unleavened bread: as they returned, the child Jesus tarried behind — Being engaged with the sacred ordinances of the festival, and the religious conversation attending it. And Joseph and his mother knew not of it — It appears, they supposed that he had set out with some of his relations, or acquaintance, and was in the company — En th sunodia, a word that properly means, a company of travellers. As at the three great festivals, not only all the men that were able, but many women likewise, usually attended “the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the same city, but from the same canton or district, made one company. They carried necessaries along with them, and tents for their lodging at night. Sometimes in hot weather, they travelled all night and rested in the day. This is nearly the manner of travelling in the East to this hour. Such companies they now call caravans; and in several places have got houses fitted up for their reception, called caravanseries. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day’s journey without discovering, before night, that Jesus was not in the company? In the daytime, we may reasonably presume, that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance; but that in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was growing late, his parents first sought him where they supposed he would most probably be, among his relations and acquaintances, and, not finding him, returned to Jerusalem;” in the utmost anxiety, to try if they could learn what was become of him. After three days — That is, on the morrow after their arrival, which was the third day from their leaving the city, they found him, to their great joy, in one of the chambers of the temple, sitting in the midst of the doctors — Who, at certain seasons, and particularly in time of the great festivals, taught there publicly. It appears there were no less than three assemblies of the doctors, who had apartments in the temple. In these it was customary to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. It is certainly a great injury to the character of our blessed Redeemer to represent this story, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Nothing is said by the evangelist of his disputing, but only of his asking some questions and answering others; which was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for catechetical examination and instruction of young people; always conducted, no doubt, with the utmost modesty and decorum. And if Jesus were, with others, at the feet of these teachers, (where learners generally sat,) he might be said to be in the midst of them, as they sat on benches of a semi-circular form raised above their hearers and disciples. See Lightfoot, Drusius, and Doddridge. And all that heard him were astonished — The word exi stanto, here rendered were astonished, and exeplaghsan, in the next verse, are much more forcible expressions than the words whereby we translate them. They import, that they were in a transport of astonishment, and struck with admiration. As our Lord himself hath told us that, on this occasion, he was employed on his Father’s business, it is probable that, in these his answers and objections, he modestly insinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors which the Jews could boast of, there will appear very just grounds for the admiration here mentioned.

47. Astonished at his understanding and answers—Ebrard repudiates the idea that it was upon some dry and futile rabbinical subtlety that Jesus was thus wise. “What if, on the contrary, Jesus had just heard some passages from the prophets read; had asked for explanation; put some questions; and then, from the fulness of his own innate knowledge had given answers himself which were so striking as to leave every thing the doctors had said far behind, and therefore to excite the greatest astonishment?” No subject could be more intensely absorbing to the future Messiah than the matters of type, sacrifice, and prophecy. As in a mirror, he would more and more clearly read his own features and future destiny. In a little more than twelve years he was to return to this temple, claim his rights as Messiah, and in due time make the sacrifice of which all other sacrifices were but the types.

Verses 46, 47. After three days they found him. — This, according to the Jewish mode of reckoning time, is equivalent to, on the third day. They had journeyed one day from Jerusalem, on the second they travelled back, and on the third they found him.

In the temple, sitting in the midst of the doctors. — The temple includes its courts, which were collectively so called. Here were the sanhedrim, which consisted of seventy-two members with the nasi or president at their head, and the Father of the court, Ab-beth-din, on his right hand. This sat in the room Gazith. Then there was the lesser council of twenty-three judges, which sat in the gate of the court of Israel; and another council which sat in the gate of the court of the Gentiles. There was also a synagogue in the temple called the great synagogue, to which several celebrated doctors were attached. Lightfoot has adduced examples to show that it was permitted and customary in any of these assemblies of doctors, of learned scribes and rabbins, to propose questions concerning the law. These courts were also open, and there was generally a full audience of the people. Those who questioned, and those who answered, did it before the public. The doctors of this time at Jerusalem were of great celebrity. There was Hillel, and Shammai; one the president, the other the vice-president of the sanhedrim, who had each authority enough to divide the whole body of the learned into two schools on the interpretation of the law of divorce. Simeon, the son of Hillel, was also a distinguished man; and Jonathan Ben Uzziel, the author of the Chaldee paraphrase; and several others, noted in the subsequent writings of the Jews as among their wisest and greatest authorities. The sanhedrim sat in a semicircle; and before them sat the disciples of the wise men in rows. But our Lord was found sitting in the midst of the doctors; having, probably, through admiration of the wisdom he had shown in the commencement of the conversation, been called up and placed there as a mark of honour.

Hearing them, and asking questions. — They were employed in controversies and determinations, during which the disciples of the rabbins were permitted to ask questions to gain information. It would seem also that this was allowed to any one, as our Lord was not the scholar of any rabbi; and indeed the Jewish doctors were pleased to be interrogated, and placed their fame upon the readiness and skill with which they answered questions. They also often chose to communicate knowledge by asking questions of their disciples, thereby suggesting trains of thought, calling their powers into exercise, and taking occasion from their replies to form other questions to lead at length to the right conclusion. Our Lord heard the debates and the divisions of the doctors, probably the questions of some of their disciples, and the answers given. He also put in his questions, was answered, and was himself questioned; so that the attention of all was strongly fixed upon him; and all that heard him were astonished at his understanding in the law, and the Scriptures in general, and at his answers, those which he gave to the questions proposed to him. The common notion of his disputing in the temple with the doctors, is unwarranted by the history. Nothing strictly controversial seems to have arisen; but the subjects were such as to unfold so much of that “wisdom with which he was filled,” such deep and comprehensive views of sacred subjects, as at once astonished the assembly and engaged their good will.

Verse 48. Why hast thou thus dealt with us?] It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct.

Verses 48-50. And when they saw him they were amazed — The clause, thus rendered, signifies, that Joseph and Mary were amazed when they saw him, but it may be translated, They who saw him were amazed, namely, not his parents only, or chiefly, but others. In this sense Dr. Campbell understands it, as suiting better the scope of the passage. “His parents,” says he, “may be said to have had reason of surprise, or even amazement, when they discovered that he was not in their company; but surely, to them at least, there was nothing peculiarly surprising in finding that he was not amusing himself with boys, but was in the temple, among the doctors, discoursing on the most important subjects. I may say justly, that to them who knew whence he was, there was less ground of amazement at the wisdom and understanding displayed in his answers than to any other human being. Again: it appears to be the intention of the evangelist, in this passage, to impress us with a sense of the extraordinary attainments of our Lord in wisdom and knowledge, even in childhood, from the effect which the discovery of them produced on others. All in the temple, who, though they did not see him, were within hearing, and could judge from what they heard, were astonished at the propriety, the penetration, and the energy they discovered in every thing he said; but those whose eye-sight convinced them of his tender age were confounded, as persons who were witnesses of something preternatural.” His mother said, Son, why hast thou thus dealt with us — Why hast thou put us into such fear for thy safety? Why hast thou given us such occasion for anxiety and distress? Thy father and I have sought thee sorrowing — Being not only troubled that we lost thee, but vexed at ourselves for not taking more care of thee. The word odunwmenoi, here rendered sorrowing, is expressive of the most racking anguish, and is often applied to the distress and pains of a woman in travail; it has therefore been rendered, with great concern — with inexpressible anxiety and distress. And he said, How is it that ye sought me? He does not blame them for losing, but for thinking it needful to seek him; and intimates that he could not be lost nor found anywhere but doing the will of a higher Parent. Wist ye not that I must be about my Father’s business — His words imply, that they had no reason to be angry with him for leaving them without their knowledge, nor even to be grieved on that account, since they might have understood by his miraculous conception, and the revelations which accompanied it, that he was not to continue always with them, but was to employ himself in the business of Him who really was his father. The original expression here used, en toiv tou patrov mou dei einai me, is ambiguous, and is translated by Dr. Waterland and many other learned men, following the Syriac version, Knew ye not that I must be in my Father’s house; a translation which the words will very well bear; and, so understood, the reply of Christ will signify, that though they thought him lost, yet he was at home; he was in his Father’s house, John 2:16; and that, in staying behind at Jerusalem, he had not left his true Father. “It is to be remembered,” says Dr. Doddridge, “that this is the first visit Christ had ever made to the temple since he was a child in arms; and it is no wonder, therefore, that the delight he found there inclined him to prolong it.” How happy those children who, like the holy Jesus, love the house and ordinances of God, and thirst for the instructions of his good word! They understood not the saying — Christ having expressed himself in a somewhat concise and ambiguous manner, his parents did not fully comprehend his meaning; either because they now doubted his being the Messiah, or because they had few just conceptions of the end for which the Messiah was to come into the world. It is observable that Joseph is not mentioned after this time, whence it is probable he did not live long after.

Verse 48. They were amazed, &c. — Campbell’s attempt to connect this with the foregoing, and thus transfer the amazement from the parents to the auditors, is ingenious, but not solid. His parents were not amazed at his wisdom, like the rest, because they knew it; but at finding him, not only among the auditors of Jewish doctors in the sanhedrim, but placed honourably in the midst of them, and exciting their admiration by his answers.

Thy father and I. — So she calls Joseph, as being his father by marriage and adoption, and so popularly called, as with us. Still more emphatically so among the Jews, whose maxim was, “Not he that begets, but he that brings up, is the father.” So great a stress did they lay on education.

V. 49. Why sought ye me?-He does not blame them for losing, but for thinking it needful to seek him: and intimates, that he could not be lost, nor found any where, but doing the will of a higher parent.

Verse 49. How is it that ye sought me?] Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High.

My Father’s business?] en toiv tou patrov mou, My Father’s concerns. Some think that these words should be translated, In my Father’s house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father’s house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father’s concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God!

Verses 48-50. And when they saw him they were amazed — The clause, thus rendered, signifies, that Joseph and Mary were amazed when they saw him, but it may be translated, They who saw him were amazed, namely, not his parents only, or chiefly, but others. In this sense Dr. Campbell understands it, as suiting better the scope of the passage. “His parents,” says he, “may be said to have had reason of surprise, or even amazement, when they discovered that he was not in their company; but surely, to them at least, there was nothing peculiarly surprising in finding that he was not amusing himself with boys, but was in the temple, among the doctors, discoursing on the most important subjects. I may say justly, that to them who knew whence he was, there was less ground of amazement at the wisdom and understanding displayed in his answers than to any other human being. Again: it appears to be the intention of the evangelist, in this passage, to impress us with a sense of the extraordinary attainments of our Lord in wisdom and knowledge, even in childhood, from the effect which the discovery of them produced on others. All in the temple, who, though they did not see him, were within hearing, and could judge from what they heard, were astonished at the propriety, the penetration, and the energy they discovered in every thing he said; but those whose eye-sight convinced them of his tender age were confounded, as persons who were witnesses of something preternatural.” His mother said, Son, why hast thou thus dealt with us — Why hast thou put us into such fear for thy safety? Why hast thou given us such occasion for anxiety and distress? Thy father and I have sought thee sorrowing — Being not only troubled that we lost thee, but vexed at ourselves for not taking more care of thee. The word odunwmenoi, here rendered sorrowing, is expressive of the most racking anguish, and is often applied to the distress and pains of a woman in travail; it has therefore been rendered, with great concern — with inexpressible anxiety and distress. And he said, How is it that ye sought me? He does not blame them for losing, but for thinking it needful to seek him; and intimates that he could not be lost nor found anywhere but doing the will of a higher Parent. Wist ye not that I must be about my Father’s business — His words imply, that they had no reason to be angry with him for leaving them without their knowledge, nor even to be grieved on that account, since they might have understood by his miraculous conception, and the revelations which accompanied it, that he was not to continue always with them, but was to employ himself in the business of Him who really was his father. The original expression here used, en toiv tou patrov mou dei einai me, is ambiguous, and is translated by Dr. Waterland and many other learned men, following the Syriac version, Knew ye not that I must be in my Father’s house; a translation which the words will very well bear; and, so understood, the reply of Christ will signify, that though they thought him lost, yet he was at home; he was in his Father’s house, John 2:16; and that, in staying behind at Jerusalem, he had not left his true Father. “It is to be remembered,” says Dr. Doddridge, “that this is the first visit Christ had ever made to the temple since he was a child in arms; and it is no wonder, therefore, that the delight he found there inclined him to prolong it.” How happy those children who, like the holy Jesus, love the house and ordinances of God, and thirst for the instructions of his good word! They understood not the saying — Christ having expressed himself in a somewhat concise and ambiguous manner, his parents did not fully comprehend his meaning; either because they now doubted his being the Messiah, or because they had few just conceptions of the end for which the Messiah was to come into the world. It is observable that Joseph is not mentioned after this time, whence it is probable he did not live long after.

Ver. 49. Wist ye not that I must be, en toiv patrov, in my Father’s house. Indicating that God was his Father, as in John 10:30. I and my Father are one. Therefore you might have guessed where to find me.

49. How is it—The first word of Jesus’s utterance on record. It exhibits even in this his childhood the characteristics of his style of discourses even in his later years. Especially do we find those characteristics which belong to the discourses preserved by John, and which are by rationalists pretended to be John’s own composition. We find the same parabolic force, which conceals the meaning under the figure; for the moment not understood, yet so remembered as to be understood hereafter. How is it that ye sought me?—Why did ye not come directly here? Where else could I be than in this holy, blessed spot? Strange that so beautiful a gush of childlike holy joy, at the delightfulness of his present place, should be interpreted into an expression of disrespect to his parents! Wist—Knew. My Father’s business—There seems to be a strong reason for giving this the meaning assigned by many scholars, Know ye not that I must be in my Father’s house? Why seek me? There is one sole blessed place suitable for me, and where I might be expected to linger. Yet both the terms house and business come in fact to the same thing. If he was in his Father’s house it must be on his Father’s business. If on his Father’s business where but in his Father’s house?

Verses 49-52. How is it that ye sought me? — A mild reproof for their too great anxiety, since, knowing who he was, they might have been persuaded of his safety. — This was, however, the predominance of natural affection, not of doubt. Wist ye not, knew ye not, ye ought to have considered, that I came into the world to accomplish the special will and great designs of God, in human redemption. Of this, intimation had been given them in the angelic visions they had had before his birth, and in the import of the name Jesus, a Saviour, which, by Divine command, as a DESCRIPTIVE name, they had given him. Thus he intimated to them that they ought to have stood prepared for his acting in reference to the accomplishment of that will, and not to be surprised if his conduct should appear extraordinary. That I must be about my Father’s business. The sentence is elliptical, en toiv tou patrov mou. The Syriac version has, “in my Father’s house;” and in this sense the words are taken by several of the fathers. Examples also of the same form appear in Esther 7:9, en toiv Aman, in the house of Haman; and in Josephus, en toiv Kaisairev, in Cesar’s house. But the objection to this interpretation is, that it gives no reason why his parents ought not to have sought him sorrowing, or the very insufficient and improbable one that they had no need to have sought him elsewhere than in the temple, where they ought to have concluded he would be, as the house of his Father. Our translators therefore have supposed the ellipsis to be supplied with paragmasi, and properly render it about my Father’s business; and unquestionably the phrase einai en tini signifies to be engaged in any occupation, and that both in classical and Hellenistic writers, of which Philo and the LXX. furnish examples. And thus the reason given is apt and convincing: it became him to prefer doing the will of God to all other considerations. That his parents understood not the saying, intimates that they did not understand its full import; they saw not how this circumstance was a performing of his Father’s business, or what was its precise connection with the great end of his coming into the world. But Mary kept all these sayings in her heart; and to her at length was given the joyful satisfaction of being able fully to comprehend the deepest meaning of every thing he had said, although for a long time veiled in mystery, by comparing his remembered sayings, first with that course of remarkable events which in a few years were constantly opening to her observation, and then with the whole grand series, including the resurrection and ascension. To us, indeed, also the import of this saying is largely laid open. To be sowing the seeds of heavenly wisdom in the Jewish council, and in the disciples of the doctors who were present, and in the hearts of the wondering hearers, — who would be the more attracted to the truth which was uttered, through the youth of him that so gravely, yet modestly, declared it, — agreed with, and indeed explained, the spirituality of his mission. This was to be about his Father’s business, teaching the ignorant, correcting the erring, and confirming truth where it was already apprehended. We also see, through the interesting opening which this account makes into the history of his youth, how perfect a unity and consistency runs through the whole life of the blessed Saviour; and how completely, in every age, it accorded with a sinless character, and the fact of the union of the Divine with the human nature. He had not then entered upon his office as Teacher; but it is clear what were the subjects which at this early period occupied his thoughts, and with what serious interest he was preparing for his great work of “teaching and preaching the kingdom of God.”

Was subject to them. — Not only regarded them with dutiful reverence, but, as the early fathers teach, and which is indeed probable, worked at his father’s business, and under his direction assisted in the support of the family. Three times every year he would, however, go up to the feasts at Jerusalem; but we never read of his frequenting the council or courts again, or exhibiting any thing remarkable. Thus the veil of mystery was again drawn around him, saving that we are informed that he grew in wisdom and in stature, or age; meaning that with his age his wisdom became still more conspicuous; and in favour with God and man; all who knew him showing the greatest affection and veneration for him — perhaps all the people of Nazareth; for as yet he had not begun his ministry, he had not preached against their formality and other vices, he had not become their faithful reprover. When he took that office, they sought his life! All these interesting particulars which Luke alone has recorded, and those concerning John Baptist he doubtless collected from those diligent inquiries and conversations with “eye witnesses,” which he tells us in his preface he made on these subjects. He had the opportunity, not only of conversing with different apostles, as Peter and James, but also probably with Mary, the mother of our Lord.

V. 50. It is observable that Joseph is not mentioned after this time; whence it is probable, he did not live long after.

Verses 48-50. And when they saw him they were amazed — The clause, thus rendered, signifies, that Joseph and Mary were amazed when they saw him, but it may be translated, They who saw him were amazed, namely, not his parents only, or chiefly, but others. In this sense Dr. Campbell understands it, as suiting better the scope of the passage. “His parents,” says he, “may be said to have had reason of surprise, or even amazement, when they discovered that he was not in their company; but surely, to them at least, there was nothing peculiarly surprising in finding that he was not amusing himself with boys, but was in the temple, among the doctors, discoursing on the most important subjects. I may say justly, that to them who knew whence he was, there was less ground of amazement at the wisdom and understanding displayed in his answers than to any other human being. Again: it appears to be the intention of the evangelist, in this passage, to impress us with a sense of the extraordinary attainments of our Lord in wisdom and knowledge, even in childhood, from the effect which the discovery of them produced on others. All in the temple, who, though they did not see him, were within hearing, and could judge from what they heard, were astonished at the propriety, the penetration, and the energy they discovered in every thing he said; but those whose eye-sight convinced them of his tender age were confounded, as persons who were witnesses of something preternatural.” His mother said, Son, why hast thou thus dealt with us — Why hast thou put us into such fear for thy safety? Why hast thou given us such occasion for anxiety and distress? Thy father and I have sought thee sorrowing — Being not only troubled that we lost thee, but vexed at ourselves for not taking more care of thee. The word odunwmenoi, here rendered sorrowing, is expressive of the most racking anguish, and is often applied to the distress and pains of a woman in travail; it has therefore been rendered, with great concern — with inexpressible anxiety and distress. And he said, How is it that ye sought me? He does not blame them for losing, but for thinking it needful to seek him; and intimates that he could not be lost nor found anywhere but doing the will of a higher Parent. Wist ye not that I must be about my Father’s business — His words imply, that they had no reason to be angry with him for leaving them without their knowledge, nor even to be grieved on that account, since they might have understood by his miraculous conception, and the revelations which accompanied it, that he was not to continue always with them, but was to employ himself in the business of Him who really was his father. The original expression here used, en toiv tou patrov mou dei einai me, is ambiguous, and is translated by Dr. Waterland and many other learned men, following the Syriac version, Knew ye not that I must be in my Father’s house; a translation which the words will very well bear; and, so understood, the reply of Christ will signify, that though they thought him lost, yet he was at home; he was in his Father’s house, John 2:16; and that, in staying behind at Jerusalem, he had not left his true Father. “It is to be remembered,” says Dr. Doddridge, “that this is the first visit Christ had ever made to the temple since he was a child in arms; and it is no wonder, therefore, that the delight he found there inclined him to prolong it.” How happy those children who, like the holy Jesus, love the house and ordinances of God, and thirst for the instructions of his good word! They understood not the saying — Christ having expressed himself in a somewhat concise and ambiguous manner, his parents did not fully comprehend his meaning; either because they now doubted his being the Messiah, or because they had few just conceptions of the end for which the Messiah was to come into the world. It is observable that Joseph is not mentioned after this time, whence it is probable he did not live long after.

50. Understood not—Sceptics like Strauss have pronounced it unaccountable that, when Mary had been assured by Gabriel that Jesus was son of the Most High, she and Joseph should not understand that Jesus now claimed God as his Father. 1. But they understood not the great transition that had taken place within him at this age of becoming a son of the law. Since the time of the angel’s declaration the word father at Joseph’s home had been Joseph’s name. This sudden transfer of the title to God was without warning to these parents. Mary had just called Joseph his father, and she naturally understood Jesus’s use of the term in the same sense. She cannot therefore at the moment understand how loosing himself from his father’s company was being about his Father’s business. 2. The parent’s views of the Messiahship included the idea of royalty, righteous dominion, and perhaps warlike heroism and bold exploit. Mary’s song at his conception, as already remarked, was strongly tinged with the Old Testament images of this nature. It might not, therefore, be very obvious to her at the instant how a quiet interview with the doctors in the temple was any part of his business as Messiah or as the Son of God. 3. But “his mother kept all these sayings in her heart.” When this first doubtful sign of his conscious divine Sonship was confirmed by other proofs, she soon saw, we may believe, its joyful meaning. The predictions of his infancy will be fulfilled; he is the great Messiah. This first saying was so felt by her heart and preserved by her memory as to be recorded in this Gospel forever.

Verses 49-52. How is it that ye sought me? — A mild reproof for their too great anxiety, since, knowing who he was, they might have been persuaded of his safety. — This was, however, the predominance of natural affection, not of doubt. Wist ye not, knew ye not, ye ought to have considered, that I came into the world to accomplish the special will and great designs of God, in human redemption. Of this, intimation had been given them in the angelic visions they had had before his birth, and in the import of the name Jesus, a Saviour, which, by Divine command, as a DESCRIPTIVE name, they had given him. Thus he intimated to them that they ought to have stood prepared for his acting in reference to the accomplishment of that will, and not to be surprised if his conduct should appear extraordinary. That I must be about my Father’s business. The sentence is elliptical, en toiv tou patrov mou. The Syriac version has, “in my Father’s house;” and in this sense the words are taken by several of the fathers. Examples also of the same form appear in Esther 7:9, en toiv Aman, in the house of Haman; and in Josephus, en toiv Kaisairev, in Cesar’s house. But the objection to this interpretation is, that it gives no reason why his parents ought not to have sought him sorrowing, or the very insufficient and improbable one that they had no need to have sought him elsewhere than in the temple, where they ought to have concluded he would be, as the house of his Father. Our translators therefore have supposed the ellipsis to be supplied with paragmasi, and properly render it about my Father’s business; and unquestionably the phrase einai en tini signifies to be engaged in any occupation, and that both in classical and Hellenistic writers, of which Philo and the LXX. furnish examples. And thus the reason given is apt and convincing: it became him to prefer doing the will of God to all other considerations. That his parents understood not the saying, intimates that they did not understand its full import; they saw not how this circumstance was a performing of his Father’s business, or what was its precise connection with the great end of his coming into the world. But Mary kept all these sayings in her heart; and to her at length was given the joyful satisfaction of being able fully to comprehend the deepest meaning of every thing he had said, although for a long time veiled in mystery, by comparing his remembered sayings, first with that course of remarkable events which in a few years were constantly opening to her observation, and then with the whole grand series, including the resurrection and ascension. To us, indeed, also the import of this saying is largely laid open. To be sowing the seeds of heavenly wisdom in the Jewish council, and in the disciples of the doctors who were present, and in the hearts of the wondering hearers, — who would be the more attracted to the truth which was uttered, through the youth of him that so gravely, yet modestly, declared it, — agreed with, and indeed explained, the spirituality of his mission. This was to be about his Father’s business, teaching the ignorant, correcting the erring, and confirming truth where it was already apprehended. We also see, through the interesting opening which this account makes into the history of his youth, how perfect a unity and consistency runs through the whole life of the blessed Saviour; and how completely, in every age, it accorded with a sinless character, and the fact of the union of the Divine with the human nature. He had not then entered upon his office as Teacher; but it is clear what were the subjects which at this early period occupied his thoughts, and with what serious interest he was preparing for his great work of “teaching and preaching the kingdom of God.”

Was subject to them. — Not only regarded them with dutiful reverence, but, as the early fathers teach, and which is indeed probable, worked at his father’s business, and under his direction assisted in the support of the family. Three times every year he would, however, go up to the feasts at Jerusalem; but we never read of his frequenting the council or courts again, or exhibiting any thing remarkable. Thus the veil of mystery was again drawn around him, saving that we are informed that he grew in wisdom and in stature, or age; meaning that with his age his wisdom became still more conspicuous; and in favour with God and man; all who knew him showing the greatest affection and veneration for him — perhaps all the people of Nazareth; for as yet he had not begun his ministry, he had not preached against their formality and other vices, he had not become their faithful reprover. When he took that office, they sought his life! All these interesting particulars which Luke alone has recorded, and those concerning John Baptist he doubtless collected from those diligent inquiries and conversations with “eye witnesses,” which he tells us in his preface he made on these subjects. He had the opportunity, not only of conversing with different apostles, as Peter and James, but also probably with Mary, the mother of our Lord.

Verse 51. Was subject unto them] Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father’s business, is here also implied: see Clarke on “Luke 2:41”. No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph’s house. See Clarke’s note on “Matthew 13:55”.

Verse 51. And he went down with them to Nazareth — That he might not seem to encourage disobedience in children, by withdrawing himself in that weak age from under the government of his parents, he very willingly retired with them into the obscure city of Nazareth, where for many years he was, as it were, buried alive. Doubtless he came up to Jerusalem to worship at the feast three times a year: but whether he ever went again into the temple to dispute with the doctors there, we are not told; it is, however, not improbable that he might. But we learn here, what it is more important that all children should know, namely, that he was subject to his parents. Though his parents were poor and mean, though his father, so called, was only his supposed father; yet he was subject to them; though he was strong in spirit and filled with wisdom, nay, though he was in a peculiar and proper sense the Son of God most high, yet he was subject to his human parents: how then will they answer it to God who, though ignorant, foolish, weak, and wretched, yet are disobedient to their parents? But his mother kept all these sayings in her heart — She was deeply impressed with them, and thought much upon them, though she did not perfectly understand them. Doubtless she expected that hereafter they would be explained to her, and she should not only fully comprehend their meaning, but derive important instruction from them.

51. Was subject unto them—And thus from the very divinity of his nature he was able to give the most wonderful example of filial obedience known or conceivable. Kept all these sayings—Who should remember them but that mother? And from whom could Luke, or whoever was the writer of this account, derive it but from her lips?

Verses 49-52. How is it that ye sought me? — A mild reproof for their too great anxiety, since, knowing who he was, they might have been persuaded of his safety. — This was, however, the predominance of natural affection, not of doubt. Wist ye not, knew ye not, ye ought to have considered, that I came into the world to accomplish the special will and great designs of God, in human redemption. Of this, intimation had been given them in the angelic visions they had had before his birth, and in the import of the name Jesus, a Saviour, which, by Divine command, as a DESCRIPTIVE name, they had given him. Thus he intimated to them that they ought to have stood prepared for his acting in reference to the accomplishment of that will, and not to be surprised if his conduct should appear extraordinary. That I must be about my Father’s business. The sentence is elliptical, en toiv tou patrov mou. The Syriac version has, “in my Father’s house;” and in this sense the words are taken by several of the fathers. Examples also of the same form appear in Esther 7:9, en toiv Aman, in the house of Haman; and in Josephus, en toiv Kaisairev, in Cesar’s house. But the objection to this interpretation is, that it gives no reason why his parents ought not to have sought him sorrowing, or the very insufficient and improbable one that they had no need to have sought him elsewhere than in the temple, where they ought to have concluded he would be, as the house of his Father. Our translators therefore have supposed the ellipsis to be supplied with paragmasi, and properly render it about my Father’s business; and unquestionably the phrase einai en tini signifies to be engaged in any occupation, and that both in classical and Hellenistic writers, of which Philo and the LXX. furnish examples. And thus the reason given is apt and convincing: it became him to prefer doing the will of God to all other considerations. That his parents understood not the saying, intimates that they did not understand its full import; they saw not how this circumstance was a performing of his Father’s business, or what was its precise connection with the great end of his coming into the world. But Mary kept all these sayings in her heart; and to her at length was given the joyful satisfaction of being able fully to comprehend the deepest meaning of every thing he had said, although for a long time veiled in mystery, by comparing his remembered sayings, first with that course of remarkable events which in a few years were constantly opening to her observation, and then with the whole grand series, including the resurrection and ascension. To us, indeed, also the import of this saying is largely laid open. To be sowing the seeds of heavenly wisdom in the Jewish council, and in the disciples of the doctors who were present, and in the hearts of the wondering hearers, — who would be the more attracted to the truth which was uttered, through the youth of him that so gravely, yet modestly, declared it, — agreed with, and indeed explained, the spirituality of his mission. This was to be about his Father’s business, teaching the ignorant, correcting the erring, and confirming truth where it was already apprehended. We also see, through the interesting opening which this account makes into the history of his youth, how perfect a unity and consistency runs through the whole life of the blessed Saviour; and how completely, in every age, it accorded with a sinless character, and the fact of the union of the Divine with the human nature. He had not then entered upon his office as Teacher; but it is clear what were the subjects which at this early period occupied his thoughts, and with what serious interest he was preparing for his great work of “teaching and preaching the kingdom of God.”

Was subject to them. — Not only regarded them with dutiful reverence, but, as the early fathers teach, and which is indeed probable, worked at his father’s business, and under his direction assisted in the support of the family. Three times every year he would, however, go up to the feasts at Jerusalem; but we never read of his frequenting the council or courts again, or exhibiting any thing remarkable. Thus the veil of mystery was again drawn around him, saving that we are informed that he grew in wisdom and in stature, or age; meaning that with his age his wisdom became still more conspicuous; and in favour with God and man; all who knew him showing the greatest affection and veneration for him — perhaps all the people of Nazareth; for as yet he had not begun his ministry, he had not preached against their formality and other vices, he had not become their faithful reprover. When he took that office, they sought his life! All these interesting particulars which Luke alone has recorded, and those concerning John Baptist he doubtless collected from those diligent inquiries and conversations with “eye witnesses,” which he tells us in his preface he made on these subjects. He had the opportunity, not only of conversing with different apostles, as Peter and James, but also probably with Mary, the mother of our Lord.

V. 52. Jesus increased in wisdom-As to his human nature,

and in favour with God-In proportion to that increase. It plainly follows, that though a man were pure, even as Christ was pure, still he would have room to increase in holiness, and in consequence thereof to increase in the favour, as well as in the love of God.

Verse 52. Jesus increased in wisdom] See Clarke on “Luke 2:40”. THE following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader’s attention.

I. The birth of Christ is announced to the shepherds.

1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs.

2. God seems to take more delight in bestowing his favours on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Saviour of the world.

3. ln this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal WORD is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty-shepherds, his humility.

4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, Colossians 1:20, It pleased the Father, by him, to reconcile all things to himself.

5. However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them.

6. God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence.

II. The glory of the Lord shone round the shepherds.

1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels.

2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God.

III. The shepherds were filled with great fear.

1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear.

2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God.

3. The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God’s vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them. IV. Observe the angel’s discourse to the shepherds.

1. The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Saviour of the world?

2. The angel describes, 1st, The person of whom he speaks, a Saviour, Christ, the Lord; see before on Luke 2:11. See, 2dly, What he speaks of him; he is born unto you. 3dly, He marks the time; this day. 4thly, He describes the place; in the city of David. 5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude’s Essay, by Robinson, vol. i. p. 266, &c.

Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy.

I. His faith.

1. He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God’s Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God.

2. The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born.

3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good.

II. Simeon’s song. By it he shows forth:-

1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: “Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself.” O, how sweet is death, after such an enjoyment and discovery of eternal life!

2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works.

He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honour for this people, had they known how to profit by it!

3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets.

III. Simeon’s prophecy.

1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation!

2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon-when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life!

3. He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed.

The design of our blessed Lord in staying behind in the temple seems to have been twofold. 1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: and 2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity. Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ.

1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus! 2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them. They, supposing him to be in the company, went a day’s journey. 3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing.

4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him.

They sought him among their kinsfolk and acquaintance, and found him not.

5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently.

They turned back to Jerusalem, earnestly seeking him.

6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors. 7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace.

ST. LUKE

Verse 52. And Jesus increased in wisdom and stature — In the perfections of his divine nature there could be no increase; but this is spoken of his human nature, consisting of a reasonable soul and human flesh; his body increased in stature and bulk, and his soul in wisdom and in all the endowments of a human spirit. It received distinct and gradual illuminations as he advanced in years: for though the eternal Word was united to his human soul from his birth, or even conception, yet the divinity that dwelt in him manifested itself to his humanity by degrees, ad modum recipientis, as that humanity was capable of receiving those manifestations; and as the faculties of his human soul opened more and more, larger communications of knowledge, wisdom, and other gifts were made to it. And he increased in favour with God and man — That is, in all those graces that rendered him acceptable both to God and man. All this was suitable to his state of humiliation; for as he condescended to be an infant, a child, a youth, so the image of God must have shone brighter in him when he was grown up to be a youth, than it did or could do when he was an infant and a child. Let young people observe, that as they grow in stature they should grow in wisdom and grace; and then, as they grow in these, they will grow in favour with God and man.

52. Jesus increased—Compare this with verse 40, which closes the account of his last being in the temple as this does the present. Also Luke 1:80, which describes John’s growth. Higher attributes are ascribed to Jesus than to John. Increased in wisdom—His, then, was a finite, limited mind, capable of growth and development. Favour with God—For though his entire being was in the favour of God, yet as that being increased in amount, the amount of favour increased proportionately. And man—Even the rude Galilean highlanders of Nazareth, it would seem, felt softened towards his gentle, expanding nature. And that even in spite of his want of a true Galilean’s fierce and fiery spirit, betokening that he would make no figure in the world. So when he came at a subsequent period, once and again, to present his Gospel to Nazareth, Nazareth adhered to her first impression that the boy of Joseph the carpenter, though a child of singular omens, could never come to any thing great.

Thankful should we be that this beautiful fragment gives us a glimpse of that long period between the Saviour’s infancy and the commencement of his ministry. It is embosomed deeply in the natural texture of eastern life; it is perfect in its fitness to the human-divine character of the youthful Jesus; it bears in its clear simplicity the signatures of historic truth.

Verses 49-52. How is it that ye sought me? — A mild reproof for their too great anxiety, since, knowing who he was, they might have been persuaded of his safety. — This was, however, the predominance of natural affection, not of doubt. Wist ye not, knew ye not, ye ought to have considered, that I came into the world to accomplish the special will and great designs of God, in human redemption. Of this, intimation had been given them in the angelic visions they had had before his birth, and in the import of the name Jesus, a Saviour, which, by Divine command, as a DESCRIPTIVE name, they had given him. Thus he intimated to them that they ought to have stood prepared for his acting in reference to the accomplishment of that will, and not to be surprised if his conduct should appear extraordinary. That I must be about my Father’s business. The sentence is elliptical, en toiv tou patrov mou. The Syriac version has, “in my Father’s house;” and in this sense the words are taken by several of the fathers. Examples also of the same form appear in Esther 7:9, en toiv Aman, in the house of Haman; and in Josephus, en toiv Kaisairev, in Cesar’s house. But the objection to this interpretation is, that it gives no reason why his parents ought not to have sought him sorrowing, or the very insufficient and improbable one that they had no need to have sought him elsewhere than in the temple, where they ought to have concluded he would be, as the house of his Father. Our translators therefore have supposed the ellipsis to be supplied with paragmasi, and properly render it about my Father’s business; and unquestionably the phrase einai en tini signifies to be engaged in any occupation, and that both in classical and Hellenistic writers, of which Philo and the LXX. furnish examples. And thus the reason given is apt and convincing: it became him to prefer doing the will of God to all other considerations. That his parents understood not the saying, intimates that they did not understand its full import; they saw not how this circumstance was a performing of his Father’s business, or what was its precise connection with the great end of his coming into the world. But Mary kept all these sayings in her heart; and to her at length was given the joyful satisfaction of being able fully to comprehend the deepest meaning of every thing he had said, although for a long time veiled in mystery, by comparing his remembered sayings, first with that course of remarkable events which in a few years were constantly opening to her observation, and then with the whole grand series, including the resurrection and ascension. To us, indeed, also the import of this saying is largely laid open. To be sowing the seeds of heavenly wisdom in the Jewish council, and in the disciples of the doctors who were present, and in the hearts of the wondering hearers, — who would be the more attracted to the truth which was uttered, through the youth of him that so gravely, yet modestly, declared it, — agreed with, and indeed explained, the spirituality of his mission. This was to be about his Father’s business, teaching the ignorant, correcting the erring, and confirming truth where it was already apprehended. We also see, through the interesting opening which this account makes into the history of his youth, how perfect a unity and consistency runs through the whole life of the blessed Saviour; and how completely, in every age, it accorded with a sinless character, and the fact of the union of the Divine with the human nature. He had not then entered upon his office as Teacher; but it is clear what were the subjects which at this early period occupied his thoughts, and with what serious interest he was preparing for his great work of “teaching and preaching the kingdom of God.”

Was subject to them. — Not only regarded them with dutiful reverence, but, as the early fathers teach, and which is indeed probable, worked at his father’s business, and under his direction assisted in the support of the family. Three times every year he would, however, go up to the feasts at Jerusalem; but we never read of his frequenting the council or courts again, or exhibiting any thing remarkable. Thus the veil of mystery was again drawn around him, saving that we are informed that he grew in wisdom and in stature, or age; meaning that with his age his wisdom became still more conspicuous; and in favour with God and man; all who knew him showing the greatest affection and veneration for him — perhaps all the people of Nazareth; for as yet he had not begun his ministry, he had not preached against their formality and other vices, he had not become their faithful reprover. When he took that office, they sought his life! All these interesting particulars which Luke alone has recorded, and those concerning John Baptist he doubtless collected from those diligent inquiries and conversations with “eye witnesses,” which he tells us in his preface he made on these subjects. He had the opportunity, not only of conversing with different apostles, as Peter and James, but also probably with Mary, the mother of our Lord.