Reading Cycle Three (See P. Vii)

Following The Original Author’s Intent At The Paragraph Level

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author’s intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

Word And Phrase Study

Text: Luke 2:1-7

¹Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. ²This was the first census taken while Quirinius was governor of Syria. ³And everyone was on his way to register for the census, each to his own city. ⁴Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, ⁵in order to register along with Mary, who was engaged to him, and was with child. ⁶While they were there, the days were completed for her to give birth. ⁷And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn.

2:1 “decree” These Roman enrollments ran in fourteen-year cycles which began under Caesar Augustus (30 b.c. to a.d. 14, cf. 3:1; Matt. 22:17). We learn of these cycles from Egyptian papyri. They took years to finish. A second census is mentioned in Acts 5:37 and in the writings of Josephus, which says that it was done in a.d. 6; therefore, the first was begun about 8 b.c. (cf. Acts 5:37).

• “census” This registration was for the purpose of taxation and military conscription. Jews, however, were exempt from military service. It also included, possibly, an oath of loyalty to Caesar.
• “the inhabited earth” This refers to the Roman Empire or the known civilized world (cf. 4:5; 21:26; Acts 11:28; 17:6,31; 19:27; 24:5; Matt. 24:14; Rev. 3:10). It is surely possible that some of these texts reflect a world-wide emphasis, like Matt. 24:14; Acts 17:31; and Heb. 1:6; 2:5).

2:2 “This was the first census” A second census is mentioned in Acts 5:37. These Roman censuses took many years to complete, possibly up to fourteen years (i.e. evidence from Egypt).

• “Quirinius” There is a problem with this statement and secular history. Quirinius was the civil governor of Syria in a.d. 6. He was the military leader in Syria, of which Judea was a part, from 10-7 b.c.; however, he did not become the political leader until a.d. 6. He came to Judea in a.d. 6/7 for the explicit purpose of registration for taxation (Josephus, Antiq. 18.1-2,26). The footnote in the NRSV gives the information that Quirinius was a special legate of Augustus to deal with a rebellious tribe (Homonadenses, cf. Tacitus, Annals, 13.48) and, therefore, was the military governor of Syria while Varas was the civil governor (Oxford, 1991, edited by Bruce M. Metzger and Roland Murphy, pp. NT 79-80).

A Translator’s Handbook on the Gospel of Luke, p. 105, asserts that Quirinius acted as a special representative of the Emperor from 12 b.c. to a.d. 16, which included an administrative charge related to the census. It also asserts that he was twice governor of Syria, from 3-2 b.c. and again in a.d. 6-16. The authors, Reiling and Swellengsegel, cite Interpreter’s Dictionary of the Bible, vol. 3, pp. 975-977.

2:3 The “everyone” refers to males, possibly males with taxable property (land, businesses, etc.).

• “each to his own city” This was the unique aspect related to Jewish culture. Nazareth had a clan from the tribe of Judah living there, but for several families Bethlehem was their ancestral city.

2:4 “Bethlehem” This was a small Judean village about six miles southwest of Jerusalem and, therefore, about seventy miles south of Nazareth. It was known in the OT as Ephrath (cf. Gen. 35:19), which became Bethlehem Ephrathah of Micah 5:2. This was a way to distinguish it from a Bethlehem in the north of Israel.

This city is known as the city where Boaz and Ruth, who were ancestors of King David, lived (cf. Ruth 4:11). David’s father, Jesse, lived here also (cf. I Sam. 17:12). Because it was the ancestral home of David, it was the prophesied site of Jesus’ birth (cf. Mic. 5:2; Matt. 2:5,6; John 7:42).

2:5 “engaged” Matthew 1:24-25 implies that they were married, but the marriage had not been consummated. In Jewish culture engagement was legally binding. Marriages were arranged by families and this engagement period usually lasted up to a year.

2:6 “While they were there” This may imply an extended period in Bethlehem, possibly to keep Mary from the derision in Nazareth.

2:7 “firstborn” This is used in the OT sense of “heir.” It also strongly suggests that Mary had other children (cf. Matt. 13:55-56; John 7:35).

• “wrapped Him in cloths” The KJV has “swaddling cloth.” This was a square cloth which was held in place with strips of cloth so as to make it easy to change. This was the norm for all children of this period and culture.
• “manger” This was a feeding trough (cf. LX, Isa. 1:3; Prov. 14:4) for domestic animals. These were very crude , non-hygenic conditions, but so was all of the ancient, peasant world.
• “inn” The term kataluma is indefinite and could refer to a guest room (animals often lived in close proximity to their owners, cf. Mark 14:14; Luke 22:11). Justin Martyr (a.d. 110-162/168) says that Jesus was born in a cave used as an animal corral (common in this area). Others say it was in an open-air courtyard of the Inn. The more traditional interpretation is in a room shared with animals of the Inn’s guests.

Bethlehem was a very small village. I am not sure there would be enough travelers to warrant an inn. Jewish culture stressed the cultural obligation of hosting relatives. There were so many relatives in town for the enrollment that no guest room was available. Luke uses this same word in 22:11 for a “guest room” (cf. Mark 14:14).

The term is used in a wide variety of meanings in the Septuagint, but one of them is a room in one’s house, usually on the roof (cf. I Sam. 1:18; II Sam. 7:6; I Chr. 17:5).

Text: Luke 2:8-14

⁸In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. ⁹And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. ¹⁰But the angel said to them, “Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; ¹¹for today in the city of David there has been born for you a Savior, who is Christ the Lord. ¹²This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger.” ¹³And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, ¹⁴”Glory to God in the highest, And on earth peace among men with whom He is pleased.”

2:8 “In the same region” This refers to Bethlehem.

• “shepherds” The rabbis considered them to be religious outcasts and their testimony was not admissible in court. This was because they lived with the sheep and could not keep all the rules and regulations of the rabbis. There may be some symbolic connection with David’s being a shepherd in this same area. The Messiah’s birth was announced first to Jewish outcasts!
• “their flock” There is no way to fix the time of the year of Jesus’ birth because the Temple flocks were kept in that area all year. God’s Lamb (cf. John 1:29) was born in the same area that the sacrificial lambs used year round in the daily temple sacrifice. If so, these shepherds may have been Levites.

2:9 “an angel of the Lord” This angel seems to be separate from the heavenly hosts who later speak or sing. The KJV has the DEFINITE ARTICLE, but it is not in the Greek text. This exact Greek phrase is used of the angel who appeared to Zacharias in the Holy Place (cf. 1:11).

• “the glory of the Lord” This phrase is often used in the Septuagint to denote the glorious personal presence of YHWH (cf. Exod. 16:7,10; 24:16; 40:34-38; Num. 16:19).

Special Topic: Glory

The biblical concept of “glory” is difficult to define. Believers’ glory is that they understand the gospel and glory in God, not in themselves (cf. 1:29-31; Jer. 9:23-24). In the OT the most common Hebrew word for “glory” (kbd) was originally a commercial term relating to a pair of scales (“to be heavy”). That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Exod. 19:16-18; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod 33:17-23; Isa. 6:5). YHWH can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1). The term “glory” is somewhat ambiguous: (1) it may be parallel to “the righteousness of God”; (2) it may refer to the “holiness” or “perfection” of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH’s presence with His people during the wilderness wandering period in Exod. 16:7,10; Lev. 9:23; and Num. 14:10.

• “stood before them” This same VERB is used of the two angels at the Ascension (cf. 24:4).
• “shone around them” This same word is used by Paul of his Damascus road experience in Acts 26:13. These are the only two occurrences of the term in the NT; it does not appear at all in the Septuagint. I wonder if Luke got the term which describes God’s glorious presence from hearing Paul’s testimony so many times?
• NASB “they were terribly frightened”
  NKJV “they were greatly afraid”
  NRSV, NJB “they were terrified”
  NJB “they were terribly afraid”

The Greek phrase is literally “they feared a great fear.” The VERB and the OBJECT are the same term. This is called a “COGNATE ACCUSATIVE.” Sight of the spiritual realm always frightens fallen humanity.

2:10 “Do not be afraid” This is a PRESENT IMPERATIVE with the NEGATIVE PARTICLE, which usually means to stop an act already in process. This is a very common angelic greeting to frightened humanity (cf. 1:13,30).

• “good news of great joy” Their “great fear” is now balanced with “great joy.”

The word translated “good news” (euangelizo„, cf. 1:19) is a combination of the words “good” and “message.” It is used often in the Septuagint for preaching a glad message (cf. I Sam. 31:9; II Sam. 1:20; 4:10; 18:19-20,31; I Kgs. 1:42; Ps. 39:10). It came to be used in a technical sense for preaching the gospel of Jesus Christ (cf. 3:18; 4:18,43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4,12,25,35,40; 10:36; 11:20; 13:32; 14:2,15,21; 15:35; 16:10; 17:18).

• “for all the people” This was the promise of Gen. 3:15; 12:3; Exod. 19:5-6; and of the eighth century prophets. This is the mystery hidden in ages past, but now fully revealed in Christ (cf. Eph. 2:11-3:13). This good news even reaches to outcast shepherds (and by implication to Luke’s Gentile readers)! This same universal emphasis is repeated and defined in v. 32

2:11 “the city of David” This refers to Bethlehem. See note at 2:4

• “Savior” This title was used of YHWH in the OT (cf. Isa. 43:3,11; 45:15,21; 49:26; 60:16). In the Roman Empire it was used of Caesar. The word in Hebrew means “deliverer” and is part of the name of Jesus (i.e. Hosea). This is the only use of this term in the Synoptic Gospels.

The fact that Jesus the carpenter from Nazareth is called by two major OT titles of YHWH (Savior and Lord) is striking. When you add the title Messiah (Christ), it is obvious that Luke is piling affirmation on affirmation of the deity of Jesus. The Synoptics, especially Mark, tend to hide Jesus’ deity until the end. John clearly and forcefully asserts Jesus’ pre-existence and deity in John 1:1-18. Luke, by using these titles, sets the theological stage for Gentiles (the audience for both John’s and Luke’s Gospels) to comprehend who Jesus was/is.

• “Christ” The literal meaning is “Anointed One” from the verb chrio„. It refers to the Coming King (Mashiach, Ps. 2:2; 18:50; 84:9; 89:49-51; 132:10,17) who will be called and equipped to do God’s will in initiating the restoration and the New Age. The Hebrew term is translated in Greek as “Christ.”

Special Topic: Anointing In The Bible

A. Used for beautification (cf. Deut. 28:40; Ruth 3:3; II Sam. 12:20; 14:2; II Chr. 28:1-5; Dan. 10:3; Amos 6:6; Mic. 6:15) B. Used for guests (cf. Ps. 23:5; Luke 7:38,46; John 11:2) C. Used for healing (cf. Isa. 6:1; Jer. 51:8; Mark 6:13; Luke 10:34; James 5:14) [used in hygienic sense in Ezek. 16:9] D. Used for preparation for burial (cf. Gen. 50:2; II Chr. 16:14; Mark 16:1; John 12:3,7; 19:39-40) E. Used in a religious sense (of an object, cf. Gen. 28:18,20; 31:13 [a pillar]; Exod. 29:36 [the altar]; Exod. 30:36; 40:9-16; Lev. 8:10-13; Num. 7:1 [the tabernacle]) F. Used for installing leaders 1. Priests a. Aaron (cf. Exod. 28:41; 29:7; 30:30) b. Aaron’s sons (cf. Exod. 40:15; Lev. 7:36 ) c. standard phrase or title (cf. Num. 3:3; Lev. 16:32 ) 2. Kings a. by God (cf. I Sam. 2:10; II Sam. 12:7; II Kgs. 9:3,6,12; Ps. 45:7; 89:20) b. by the prophets (cf. I Sam. 9:16; 10:1; 15:1,17; 16:3,12-13; I Kgs. 1:45; 19:15-16) c. by priests (cf. I Kgs. 1:34,39; II Kgs. 11:12) d. by the elders (cf. Jdgs. 9:8,15; II Sam. 2:7; 5:3; II Kgs. 23:30) e. of Jesus as Messianic king (cf. Ps. 2:2; Luke 4:18 [Isa. 61:1]; Acts 4:27; 10:38; Heb. 1:9 [Ps. 45:7]) f. Jesus’ followers (cf. II Cor. 1:21; I John 2:20,27 [chrisma]) 3. possibly of prophets (cf. Isa. 61:1) 4. unbelieving instruments of divine deliverance a. Cyrus (cf. Isa. 45:1) b. King of Tyre (cf. Ezek. 28:14) G. term or title “Messiah” means “an Anointed One”

• “Lord”The Greek term “Lord” (kurios) can be used in a general sense or in a developed theological sense. It can mean “mister,” “sir,” “master,” “owner,” “husband” or “the full God-man” (cf. John 9:36, 38). The OT (Hebrew, adon) usage of this term came from the Jews’ reluctance to pronounce the covenant name for God, YHWH, which was the CAUSATIVE form of the Hebrew verb “to be” (cf. Exod. 3:14). They were afraid of breaking the Commandment which said, “Thou shalt not take the name of the Lord thy God in vain” (cf. Exod. 20:7; Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ (ex. Luke 2:11; John 20:28; Acts 10:36; I Cor. 2:8; Phil. 2:11; James 2:1; Rev. 19:16). The phrase “Jesus is Lord” was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11). In Acts 2:36 both Christ and Lord are used of Jesus.

2:12 “This will be a sign for you” One wonders if this was an intentional allusion to Isa. 7. Zacharias and Mary had to believe without immediate confirmation, but these shepherds are given immediate confirmation. I wonder if they followed Jesus’ life and ministry, if they were in the crowds that followed Him. I am surprised we do not hear more about their eyewitness testimony.

• “in a manger” There was nothing unusual about His clothing, but there was something unusual about the Messiah lying in an animal feeding trough!

2:13 “heavenly host” This is literally “army of heaven.” It reflects the Hebrew “sabbaoth,” which also has a military connotation (cf. Josh. 5:14).

2:14 “Glory to God in the highest” God is given glory for His person (“in the highest”), His good news (“peace among men”), the sending of His Son, and the good news of His finished work of redemption of fallen mankind). God deserves glory (see Special Topic at 2:9) and praise from creation and from His redeemed children!

There is some confusion as to the physical location of these angels. The first angel seems to have appeared on the earth next to the shepherds, but the large number of angels may have appeared in the sky. The text is ambiguous. The phrase “in the highest” refers to God, not the angels.

• NASB “on earth peace among men with whom He is pleased”
  NKJV “on earth peace, good will toward men”
  NRSV “on earth peace among those whom he favors”
  TEV “peace on earth to those with whom he is pleased”
  NJB “on earth peace for those he favors”

There is a manuscript variant connected to the last word in Greek. The GENITIVE form (cf. NASB, NRSV, TEV, NJB) is found in MSS א ^*, A, B^*, D and in the Greek text used by Cyril of Jerusalem, Jerome, and Augustine. This grammatical construction is unusual for Koine Greek, but is a Semitic construction found in the Dead Sea Scrolls. The opening chapters of Luke have many of these Semitic constructions (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 133), which may reflect Aramaic-written documents.

The familiar King James rendering gives the wrong theological impression. This is not a text on God’s love for all humanity like 2:10; John 3:16; I Tim. 2:4; or II Pet. 3:9, but of God’s offer of peace to those who know Him and are involved in His kingdom. The gospel was not good news to many Jews of Jesus’ day, so it cannot refer to Israel alone. It is surely true that the mystery of God’s election and human free will is difficult to harmonize, but both are biblically true. We must not proof-text part of the NT tension, but fully embrace the tension—preach God’s sovereignty to whosoever will receive! There is a tension between v. 10 (whether Israel or humanity) and v. 14!

Contextual Background To Luke 2:21-52

There are several Jewish rituals referred to in this passage.

A. The Ritual of Circumcision

1. The sign of YHWH’s covenant with Abraham (cf. Gen. 17:1-14)

a. every male

b. eight days old (cf. Lev. 12:3)

c. for all generations

d. for domestic servants (cf. Exod. 12:44)

e. the uncircumcised male is to be cut off from the faith community

2. flint knives used

a. Exodus 4:25

b. Joshua 5:2-3

3. no special place, but done by the father (cf. Gen. 17:23-27), usually locally (not in the Tabernacle)

4. done by Patriarchs (cf. Gen. 34:13-24), but neglected in captivity (cf. Exod. 4:24-26) and restarted in conquest (cf. Josh. 5:4-9)

A. The Ritual of Childbirth Purification

1. period of uncleanness

a. any fluid that leaked from the body caused one to be ceremonially unclean

b. the mother was unclean for seven days after the birth of a son (cf. Lev. 12:2)

c. the mother was unclean for fourteen days after the birth of a daughter (cf. Lev. 12:5)

d. she remains unclean for forty days for a son (cf. Lev. 12:3-4 and eighty for a daughter (cf. Lev. 12:6)

e. this ceremonial uncleanness is compared to the monthly menstrual cycle

2. rite of purification

a. after a waiting period the mother comes to the tabernacle and brings an offering of

(1) a one year old lamb for a burnt offering (cf. Lev. 12:6)

(2) a young pigeon or turtledove for a sin offering (cf. Lev. 12:6)

(3) if the person is poor, then two pigeons or turtle doves are acceptable (cf. Lev. 12:8)

b. these procedures result in a ceremonial cleansing

C. The Rite of Redemption of the Firstborn

1. Because of the death of the firstborn of Egypt, the firstborn of non-priestly families was given to serve YHWH (cf. Exod. 13).

2. The Levites and Priests as a tribe took the place of the firstborn males in serving YHWH (cf. Num. 3:12,45; 8:14).

3. The priest (any priest) had to be paid a set price by the parents to buy back their firstborn male child (cf. Exod. 34:20).

4. This seems to be reflected in Luke 2:23 and 27b, while the mother’s rite of purification is in 2:22,24.

5. The rabbis say that this redemption can be done with any priest on the thirty-first day. This does not fit the timing of Mary’s forty-day uncleanness. Some scholars would see only two rituals in this context.

D. The command that all males (and by implication, their families) come to the tabernacle/Temple at least on the three annual feast days (cf. Exod. 23:14,17; Lev. 23)

1. The three main feasts

a. Passover/Unleavened Bread (cf. Exod. 23:14-15; Lev. 23:4-8; Num. 28:16-25)

b. Feast of Harvest/Pentecost (cf. Exod. 23:16; 34:22-34; Lev. 23:15-21; Num. 28:26-31)

c. Feast of Ingathering/Booths (cf. Exod. 23:16; Lev. 23:34-36; Deut. 16:13-17)

2. Jesus’ parents brought Him to Jerusalem for the Feast of Passover when He was twelve (cf. Luke 2:41-43) just before His bar mitzvah at thirteen

3. Jesus fulfilled all aspects of the Mosaic Law (cf. 2:39)

E. It is surprising how few OT quotes are in Luke’s Gospel (2:23,24; 3:4-6). This is also true of Mark (who wrote for Romans). These three occur in Luke’s first three chapters, which are possibly from his interviews with (or documents from) Mary. Luke, writing for Gentiles, does not feel the need to document OT prophecies as does Matthew (cf. 1:23; 2:15,18,23; 3:3; 4:15; 8:17; 12:18-21; 13:25; 21:5; 27:9), who writes for Jews.

Word And Phrase Study

Text: Luke 2:21

²¹And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.

2:21 “eight days old” This was the Jewish time for circumcision (cf. Gen. 17:12; Lev. 12:3). It was considered so important that it was even performed on the Sabbath. All of the people in the Mediterranean area were circumcised (except the Philistines). The Romans performed this rite on the ninth day, the Greeks on the seventh or tenth day, and the Arabs on the thirteenth birthday (cf. Gen. 17:23-26). For the Jews it was a sign of YHWH’s Covenant with Abraham. Jesus was born under the Law.

• “His name was then called Jesus” The parents usually named their children, but this child’s name had been revealed by Gabriel (cf. 1:31; Matt. 1:21).

Jesus (Greek) and Joshua or Yeshua (Hebrew) are the same Hebrew names. They are a combination of the covenant name for God, YHWH, and the NOUN “help” or “deliver.” The exact way to combine these two NOUNS--”YHWH saves,” “salvation is of YHWH,” “YHWH delivers,” or “YHWH is the deliverer” is uncertain.

Text: Luke 2:22-24

²²And when the days for their purification according to the law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord ²³(as it is written in the Law of the Lord, “Every firstborn male that opens the womb shall be called holy to the Lord”), ²⁴and to offer a sacrifice according to what was said in the Law of the Lord, “A pair of turtledoves or two young pigeons.”

2:22 “the days for their purification” The PRONOUN “their” has bothered Bible students because it involves a sin offering for both the mother and the child. Jesus was born under the law (cf. vv. 21-22,27; Gal. 4:4-5) and He was to fulfill all things (cf. Matt. 3:15). He completely identified with the Jewish customs of His day. The period of purification was forty days after birth for a son and eighty days for a daughter (cf. Lev. 12:1-5).

• “up to Jerusalem” Bethlehem is higher than Jerusalem physically, but to the Jews, no place on earth was spiritually higher than Jerusalem. In the Bible one must always go “up to Jerusalem.” There are two or three Jewish rituals mentioned in vv. 22-44. The first was performed locally (circumcision), the others at the Temple at a later time. Mary’s purification after forty days and buying back the firstborn male child was done according to later rabbinical traditions on the thirty-first day.

2:23 “Every firstborn male” This Jewish rite (cf. Exod. 13:2,12,13,15) was instituted at Passover (cf. Exod. 12). The Levites as a group took the place of the firstborn as God’s special servants. The price of redemption in Jesus’ day was five shekels, which was given to any priest (cf. Num. 18:16). This was the normal price of a sacrificial lamb.

2:24 “A pair of turtledoves or two young pigeons” This was the cheapest purification offering one could make. One bird was for a sin offering and the other was for a burnt offering (cf. Lev. 12:6-8). This rite is in reference to the purification of v. 22. Any bodily emission made a Jewish person ceremonially unclean; therefore, birth was something that had to be dealt with by sacrifice. The women could watch the ritual by looking from the Nicor gate, but they could not enter into the inner court of the Temple because they were considered ceremonially unclean.

Text: Luke 2:25-32

²⁵And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. ²⁶And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. ²⁷And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, ²⁸then he took Him into his arms, and blessed God, and said, ²⁹”Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word; ³⁰For my eyes have seen Your salvation, ³¹Which You have prepared in the presence of all peoples, ³²A Light of revelation to the Gentiles, And the glory of Your people Israel.”

2:25 “Simeon” This is a very common name. Some ancient sources suppose that he might have been the son of Rabbi Hillel and the father of Gamaliel, but this is very doubtful. Others suppose that he was the president of the Sanhedrin. These suggestions are proposed so that Simeon would be a priest and this would be the rite of the buying back of the firstborn male child, but this not in the text! Tradition says that he was old, but the text is silent.

• “righteous” See full note and Special Topic at 1:6.
• “devout” This term literally means “taking hold well.” It refers to one who is careful about religious matters, therefore, a pious person. It was used in the Septuagint in Lev. 15:31 and Micah 7:2. It is found only in Luke’s writings in the NT (cf. 2:25; Acts 2:5; 8:2; 22:12).
• “consolation of Israel” This term is used several times in Luke’s writings (cf. 2:25; 6:24; Acts 4:36; 9:31; 13:15; 15:31), but it is not used in the other Gospels. It seems to be parallel to “the redemption of Jerusalem” in v. 38 and possibly “the kingdom of God” in 23:51 (cf. Mark 15:43). Therefore, it has an eschatological orientation. It is a favorite word of Paul’s. In one paragraph in II Corinthians 1 it is used six times.

The following is taken from my commentary on II Cor. 1:4-11.

“‘comfort’ This term, parakl_sis, in its different forms, is used ten times in vv. 3-11. It is the key term throughout the entire passage and also in chapters 1-9, where it is used twenty-five times. The word means “to call alongside.” It was often used in a judicial sense of an advocate who rendered legal aid, comfort, and guidance.

In this context it is used in the sense of encouragement and consolation. A related term, parakl_tos, is used of the Holy Spirit in John 14:16,26; 15:26; 16:7; and of Jesus in I John 2:1. In this context it is used of the Father.

The verb form of parakaleo„ is used in several senses.

A. the Septuagint

1. exhort, Deut. 3:28

2. comfort, Gen. 24:67; 37:35; Ps. 119:50 (in a Messianic sense in Isa. 40:1; 49:13; 51:3; 61:2)

3. have compassion, Deut. 32:36; Jdgs. 2:18; Ps. 135:14

4. console, Isa. 35:4

5. call, Exod. 15:13

B. Paul’s writings to Corinth

1. exhort, I Cor. 1:10; 4:16; 14:30-31; 16:15-16; II Cor. 2:8; 5:20; 6:1; 8:4,6; 10:1

2. comfort, cheer up, II Cor. 1:4,6; 2:7; 7:6,7,13; 13:11

3. have compassion, console, I Cor. 4:13

4. implore, entreat, request, I Cor. 16:12; II Cor. 9:5; 12:18 “

• “the Holy Spirit was upon him” The gospel is not the result of human research or discovery. It is the supernatural revelation of the Spirit of God (cf. vv. 26-27).

The Spirit is the source of the revelations of the working out of the redemptive plan of God in these opening chapters of Luke:

1. Elizabeth, 1:41

2. Zacharias, 1:67

3. Simeon, 2:25, 26

Notice the IMPERFECT TENSE. The Spirit did not come and go, but remained upon him.

2:26 “Lord’s Christ” The Spirit had promised Simeon that he would not experience physical death until he saw God’s Redeemer, the Anointed One, the Messiah with his own eyes (sounds like Job 19:25-27).

The term “revealed” is a PERIPHRASTIC PERFECT PASSIVE INDICATIVE. God did it and the revelation remains. The VERB is used in the Septuagint of God’s revealing Himself (cf. Jer. 32:30; 33:2; 36:23).

The term “Lord” obviously refers to YHWH and “Christ” to baby Jesus. Jesus did not earn His Messiahship; He was born the Christ (no adoptionism, no gnosticism).

2:27 “the parents” This is simply the language of description. This says nothing about the doctrine of the virgin birth (cf. 1:34; Matt. 1:18-25).

• “to carry out for Him the custom of the Law” This seems to refer to the Jewish rite of the redemption of the firstborn (cf. Exod. 13). See Contextual Backgrounds to this chapter.

2:28 “and blessed God” Simeon’s blessing is directed toward YHWH for sending His promised redeemer (for all people, cf. 2:29-32).

2:29
NASB, NKJV, “Lord”
TEV
NRSV, NJB “Master”

The term despote„s is used often in the Septuagint for YHWH (cf. Gen. 15:2,8; Josh. 5:14; Isa. 1:24; 3:1). In English we get the word “despot” from this Greek word. It is used of one who has supreme authority and power. It is used of YHWH in Acts 4:24 and Rev. 6:10 and of Jesus in II Pet. 2:1 and Jude 4.

• “to depart in peace” This is an OT idiom of physical death after a long, happy life (cf. Gen. 15:15; Jer. 34:5). Death is not an enemy to those who know God!
• “according to Your word” This refers in context to v. 26. The Greek term “revealed” (PERFECT PASSIVE PARTICIPLE) is regularly used in the PASSIVE VOICE of divine revelations (cf. Matt. 2:12,22; Luke 2:26; Acts 10:22; Heb. 8:5; 11:7).

2:30 This emphasis on seeing God’s salvation may come from OT prophecy (cf. Isa. 52:10) or reflect the same message.

In these opening chapters of Luke the term “salvation” has two connotations:

1. In the OT texts quoted it refers to the physical deliverance of Israel.

2. In light of the gospel it refers to spiritual salvation, which is brought through faith in Jesus’ person and work.

In the OT, Israel is saved from the nations, but now Israel’s Messiah will save the nations!

2:31-32 “all peoples. . .light. . .Gentiles” This is the universal gospel, which must have been very shocking to the Jews (I wonder if Simeon fully understood these prophecies in light of Christ), but was thrilling to be heard by Luke’s Gentile readers (cf. Isa. 9:2; 42:6; 49:6; 51:4; 60:1-3). This phrase could mean “in the presence of the Gentiles” (cf. Ps. 98:1-3; Isa. 52:1-10); however, this does not fit the context. It is amazing how many allusions there are to Isaiah’s prophecies in the first two chapters of Luke. Isaiah, of all the prophets, saw this universal salvation.

Text: Luke 2:33-35

³³And His father and mother were amazed at the things which were being said about Him. ³⁴And Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed— ³⁵and a sword will pierce even your own soul—to the end that thoughts from many hearts may be revealed.”

2:33 “were amazed” This is a PERIPHRASTIC IMPERFECT. They marveled again and again. This possibly refers to the Gentiles being included in God’s salvation! Mary already had the testimony of Gabriel and Elizabeth and both Mary and Joseph had the shepherd’s message.

2:34
NASB “is appointed”
NKJV, NRSV,
NJB “is destined”
TEV “is chosen”

This term is literally “to lie upon” or “be placed upon,” but it came to have a metaphorical extension of “an appointed sign” in the Septuagint of Josh. 4:6. It is used in this sense several times in the NT (cf. I Thess. 3:3, which is also a PRESENT PASSIVE [deponent] INDICATIVE).

• “the fall” God’s universal redemptive plan, which will be manifested by a suffering Messiah, will not be easy to believe for many people. But, how they respond will determine their spiritual destiny and eternity (cf. John 1:12; 3:16-19; 9:39).

It is possible that “fall” refers to unbelieving Jews tripping over Jesus. He is the stone which the builders rejected (cf. Isa 8:14; Matt. 21:42,44; Rom. 9:33; I Cor. 1:23; I Pet. 2:8). Hearers of the gospel must make a choice about Jesus. There is no neutral ground about Him (cf. Matt. 10:34-39). He is the Christ or He is a false Messiah (cf. John 14:6).

• “and rise” This same Greek term is translated “resurrection” in other texts. This special Child, the Messiah, will be the only way to be right with God. Trusting Him will determine one’s eternal state. The mystery of evil is that even with the Holy Spirit and the good news of Christ, many will reject Him (cf. 8:11-12; II Cor. 4:4).
• NASB “for a sign to be opposed”
  NKJV “for a sign which will be spoken against”
  NRSV “to be a sign that will be opposed”
  TEV “He will be a sign from God which many people will speak against”
  NJB “destined to be a sign that is opposed”

One of the evidences which affirms Jesus’ Messiahship is His rejection. This may be an allusion to OT texts like Isa. 6:9-10, of which Jesus says is the purpose of parables (i.e. to hide meaning, cf. Luke 8:10; Matt. 13:13; Mark 4:12; John 12:36b-43). The OT predicts again and again that only a faith remnant will be saved (delivered).

2:35 “a sword” This refers to the large sword which was carried by the Romans. This is a metaphorical reference to Jesus’ rejection and crucifixion. Mary was present at Jesus’ crucifixion (cf. John 19:26-27).

• “thoughts from many hearts may be revealed” There is no middle ground with Jesus. He polarizes every group and by each one’s response, his/her heart is revealed (cf. Luke 8:17-18). Being Jewish never did make one automatically right with God (neither do church membership or religious activities).

Text: Luke 2:36-38

³⁶And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, ³⁷and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. ³⁸At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem.

2:36 “prophetess” There had not been any truly inspired spokesperson for God since Malachi (or the writer of Chronicles). Women in places of leadership were not a new or unusual thing in the OT. Miriam, Hannah, Deborah, Ruth, Huldah, and Esther are examples (cf. Acts 2:17; 21:9). See Special Topic: NT Prophecy at 1:67.

Special Topic: Women In The Bible

I. The Old Testament A. Culturally, women were considered property. 1. included in list of property (Exodus 20:17) 2. treatment of slave women (Exodus 21:7-11) 3. women’s vows annullable by a socially responsible male (Numbers 30) 4. women as spoils of war (Deuteronomy 20:10-14; 21:10-14) B. Practically, there was a mutuality 1. male and female made in God’s image (Genesis 1:26-27) 2. honor father and mother (Exodus 20:12 [Deut. 5:16]) 3. reverence mother and father (Leviticus 19:3; 20:9) 4. men and women could be Nazarites (Numbers 6:1-2) 5. daughters have right of inheritance (Numbers 27:1-11) 6. part of covenant people (Deuteronomy 29:10-12) 7. observe teaching of father and mother (Proverbs 1:8; 6:20) 8. sons and daughters of Heman (Levite family) led music in Temple (I Chronicles 25:5-6) 9. son and daughter will prophesy in new age (Joel 2:28-29) C. Women were in leadership roles 1. Moses’ sister, Miriam, called a prophetess (Exodus 15:20-21) 2. women gifted by God to construct the Tabernacle (Exodus 35:25-26) 3. a woman, Deborah, also a prophetess (cf. Jdgs. 4:4), led all the tribes (Judges 4:4-5; 5:7) 4. Huldah was a prophetess whom King Josiah called on to read and interpret the newly-found “Book of the Law” (II Kings 22:14; II Chr. 34:22-27) 5. Ruth, a godly woman, was an ancestress of David 6. Queen Esther, a godly woman, saved Jews in Persia II. The New Testament A. Culturally, women in both Judaism and the Greco-Roman world were second class citizens with few rights or privileges (the exception was Macedonia). B. Women in leadership roles 1. Elizabeth and Mary, godly women, were available to God (Luke 1-2) 2. Anna, godly woman, serving at the Temple (Luke 2:36) 3. Lydia, believer and leader of a house church (Acts 16:14,40) 4. Philip’s four daughters were prophetesses (Acts 21:8-9) 5. Phoebe, deaconess of church at Cenchrea (Rom. 16:1) 6. Prisca (Priscilla), Paul’s fellow-worker and teacher of Apollos (Acts 18:26; Rom. 16:3) 7. Mary, Tryphaena, Tryphosa, Persis, Julia, Nereus’ sister, several women co-workers of Paul (Rom. 16:6-16) 8. Junia (KJV), possibly a woman apostle (Rom. 16:7) 9. Euodia and Syntyche, co-workers with Paul (Phil. 4:2-3) III. How does a modern believer balance the divergent biblical examples? A. How does one distinguish historical or cultural truths, which only apply to the original context, from eternal truths valid for all churches, all believers of all ages? 1. We must take the intent of the original inspired author very seriously. The Bible is the Word of God and the only source for faith and practice. 2. We must deal with the obviously historically conditioned inspired texts a. the cultus (i.e. ritual and liturgy) of Israel (cf. Acts 15; Gal. 3) b. first century Judaism c. Paul’s obviously historically conditioned statements in I Corinthians (1) the legal system of pagan Rome (I Cor. 6) (2) remaining a slave (I Cor. 7:20-24) (3) celibacy (I Cor. 7:1-35) (4) virginity (I Cor. 7:36-38) (5) food sacrificed to an idol (I Cor. 10:23-33) (6) unworthy actions at Lord’s Supper (I Cor. 11) 3. God fully and clearly revealed Himself to a particular culture, a particular day. We must take seriously the revelation, but not every aspect of its historical accommodation. The Word of God was written in His own words addressed to a particular culture at a particular time. B. Biblical interpretation must seek the original author’s intent. What was he saying to his day? This is foundational and crucial for proper interpretation. But then we must apply this to our own day. Now, here is the problem with women in leadership (the real interpretive problem may be defining the term). Were there more ministers than pastors who were seen as leaders? Were deaconesses (cf. Rom. 16:1) seen as leaders? It is quite clear that Paul, in I Cor. 14:34-35 and I Tim. 2:9-15, is asserting that women should not take the lead in public worship! But how do I apply that today? I do not want Paul’s culture or my culture to silence God’s Word and will. Possibly Paul’s day was too limiting, but also my day may be too open. I feel so uncomfortable saying that Paul’s words and teachings are conditional, first century, local situational truths. Who am I that I should let my mind or my culture negate an inspired author?! However, what do I do when there are biblical examples of women leaders (even in Paul’s writings, cf. Rom. 16)? A good example of this is Paul’s discussion of public worship in I Cor. 11-14. In 11:5 he seems to allow women to preach and pray in public worship if their heads are covered, yet in 14:34-35 he demands that they remain silent! There were deaconesses (cf. Rom. 16:1) and prophetesses (cf. Acts 21:9). It is this diversity that allows me freedom to identify Paul’s comments (related to restrictions on women) as limited to first century Corinth and Ephesus. In both churches there were problems with women exercising their newfound freedom (see Bruce Minter, Corinth After Paul Left), which could have caused difficulty for their church in reaching their society for Christ. Their freedom had to be limited so that the gospel could be more effective. My day is just the opposite of Paul’s. In my day the gospel might be limited if trained, articulate women are not allowed to share the gospel, not allowed to lead! What is the ultimate goal of public worship? Is it not evangelism and discipleship? Can God be honored and pleased with women leaders? The Bible as a whole seems to say “yes”! I want to yield to Paul; my theology is primarily Pauline. I do not want to be overly influenced or manipulated by modern feminism! However, I feel the church has been slow to respond to obvious biblical truths, like the inappropriateness of slavery, racism, bigotry, and sexism. It has also been slow to respond appropriately to the abuse of women in the modern world. God in Christ set free the slave and the woman. I dare not let a culture-bound text reshackle them. One more point: as an interpreter I know that Corinth was a very disrupted church. The charismatic gifts were prized and flaunted. Women may have been caught up in this. I also believe that Ephesus was being affected by false teachers who were taking advantage of women and using them as surrogate speakers in the house churches of Ephesus (cf. I & II Timothy). C. Suggestions for further reading 1. How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart (pp. 61-77) 2. Gospel and Spirit: Issues in New Testament Hermeneutics by Gordon Fee 3. Hard Sayings of the Bible by Walter C. Kaiser, Peter H. Davids, F. F. Bruce and Manfred T. Branch (pp. 613-616; 665-667)

Special Topic: Paul’s Use Of Women In Ministry

Luke’s view of women was obviously influenced by his relationship and association with Paul. Notice all of the women in Rom. 16 who were fellow-workers with Paul in the gospel (cf. Phil. 4:3): Phoebe in v. 1; Prisca in v. 3; Mary in v. 6; Junia (or Junias—if so it was a man) in v. 7; Tryphaena and Tryphosa in v. 12; Persis in v. 12; “his mother” in v. 13; Julia in v. 15; and “his sister” in v. 15. Be careful of dogmatism in the area of women in ministry. All believers are gifted (cf. I Cor. 12:7,11); all believers are full-time ministers (cf. Eph. 4:12). In this list we have a deaconess, Phoebe, and possibly a woman apostle, Junia (cf. Joel 2:28; Acts 2:16-21). It is difficult to know how to handle this issue biblically because of the seemingly paradoxical statements of Paul, such as I Cor. 11:4-5 compared with 14:34.

• “the tribe of Asher” This shows the presence of a tribe out of the northern ten tribes who were exiled by Assyria in 722 b.c. in Jesus’ day; some tribes returned.

2:37 “widow to the age of eighty-four” This woman had dedicated her life to God after the early death of her husband.

2:38 “to speak of Him” We are not told what she said; therefore, why would Luke mention her at all? It was to give the evidence of two witnesses required by Mosaic Law (cf. Num. 35:30; Deut. 17:6; 19:15). Both the young (unborn John) and the old (Simeon and Anna) as well as male and female recognized who He was.

• “looking for the redemption of Jerusalem” See note at “consolation of Israel” at 2:25. Zacharias also speaks of this in 1:68-74. For “redemption,” see Special Topic at 1:68.

Text: Luke 2:39-40

³⁹When they had performed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth. ⁴⁰The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him.

2:39 “When they had performed everything according to the Law of the Lord” Jesus and His parents were orthodox Jews in every sense. They completely fulfilled the Mosaic requirements due at the temple for themselves and their child.

• “returned to Galilee” This was Jesus’ major area of ministry, which was predicted in the OT (cf. Isa. 11:1). This would have been the first part of the Promised Land, which was invaded and defeated by Babylon and Persia.
• “Nazareth” The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e. Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David’s line settled here.

There may be an etymological connection between the names Nazareth and the Messianic title Branch (cf. Matt. 2:23, “called a Nazarene”), which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16). See Special Topic at 4:34.

It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5, even though this, too, was prophecy [cf. Isa. 9:1]). This may be why “Jesus of Nazareth, King of the Jews” was inscribed on the placard which was placed on the cross above Jesus’ head.

2:40 “The Child continued to grow” Jesus developed normally as a human child (as did John, cf. 1:80) physically, emotionally, and spiritually (cf. v. 52). This may be an anti-gnostic statement. He obviously attended synagogue school with the other children.

See Special Topic below.

Special Topic: Gnosticism

A. Most of our knowledge of this heresy comes from the gnostic writings of the second century. However, its ideas were present in the first century (Dead Sea Scrolls) and the Apostle John’s writings. B. The problem at Ephesus (I Timothy), Crete (Titus) and Colossae was a hybrid of Christianity, incipient gnosticism, and legalistic Judaism. C. Some tenets of Valentinian and Cerinthian Gnosticism of the second century 1. Matter and spirit were co-eternal (an ontological dualism). Matter is evil; spirit is good. God, who is spirit, cannot be directly involved with molding evil matter. 2. There are emanations (eons or angelic levels) between God and matter. The last or lowest one was YHWH of the Old Testament, who formed the universe (kosmos). 3. Jesus was an emanation, like YHWH, but higher on the scale, closer to the true God. Some put Him as the highest, but still less than God and certainly not incarnate deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be divine. He appeared to be human, but was really only a spirit (cf. I John 1:1-3; 4:1-6). 4. Salvation was obtained through faith in Jesus plus special knowledge, which is only known by special persons. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God. D. The gnostic false teachers advocated two opposite ethical systems 1. For some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (eons). 2. For others, lifestyle was crucial to salvation. In this book, the false teachers emphasized an ascetic lifestyle as evidence of true salvation (cf. 2:16-23). E. A good reference book is The Gnostic Religion by Hans Jonas, published by Beacon Press.

• “the grace of God was upon Him” The Greek term charis has a wide semantic range. Louw and Nida, Greek-English Lexicon, vol. 2, p. 262, list “kindness, gift, thanks, and good will” as possible translations. The sense in which it is used in this verse is unique to the Synoptic Gospels. The term is used several times in Luke’s Gospel, but only here in the sense of “grace.” Here is a good example of the theological concept being pervasive, but the typical Pauline term is rare.

The same could be said of the surprising absence of “faith” as a NOUN in John’s Gospel.

Text: Luke 2:41-51

⁴¹Now His parents went to Jerusalem every year at the Feast of the Passover. ⁴²And when He became twelve, they went up there according to the custom of the Feast; ⁴³and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. But His parents were unaware of it, ⁴⁴but supposed Him to be in the caravan, and went a day’s journey; and they began looking for Him among their relatives and acquaintances. ⁴⁵When they did not find Him, they returned to Jerusalem looking for Him. ⁴⁶Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. ⁴⁷And all who heard Him were amazed at His understanding and His answers. ⁴⁸When they saw Him, they were astonished; and His mother said to Him, “Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You.” ⁴⁹And He said to them, “Why is it that you were looking for Me? Did you not know that I had to be in My Father’s house?” ⁵⁰But they did not understand the statement which He had made to them. ⁵¹And He went down with them and came to Nazareth, and He continued in subjection to them; and His mother treasured all these things in her heart.

2:41 “went to Jerusalem every year at the Feast of the Passover” Jewish males over 21 years of age were required to attend all three major annual feasts (cf. Ex. 23:14-17; 34:23; Deut. 16:16). In the first century this was reduced to one feast because of the number of Jews living outside of Palestine. This is another evidence of Jesus’ parents’ dedication to the law of Moses. Mary was not required by law to attend, but she wanted to.

2:42 “He became twelve” Jesus was coming very close to His Bar Mitzvah, which made a Jewish boy a “son of the Law.” This occurred at age thirteen. It is possible that Luke recorded His age as twelve to show how fully developed He was in the Scriptures. Jesus obviously, by this time, recognized who He was (cf. v. 49).

2:43 “spending the full number of days” These bands of pilgrims came in groups and usually stayed either two or seven days (cf. Exod. 12:15-16; Lev. 23:6-8; Deut. 16:3).

• “Jesus stayed behind in Jerusalem. But His parents were unaware of it” Usually in these caravans of pilgrims the men and women traveled separately and often times the children would play together. Probably each parent thought that Jesus was in the care of the other.

2:44 “went a day’s journey, and they began looking for Him” Usually these caravans left Jerusalem and stopped at Beereoth, about eight to ten miles from Jerusalem, for the night. The normal distance of a day’s journey was over twenty miles.

2:46 “after three days” This includes their one day travel away from Jerusalem, the one-day journey back, and one day to search for Jesus.

“in the temple” On the Sabbath and on feast days the rabbis lectured in the covered porches of the Court of the Women (outermost courtyard of the shrine).

• “both listening to them and asking them questions” This is a helpful model for all of us. We all have teachers who have influenced us and we thank God for them. It is good to have a receptive spirit. However, there must come a time of mature reflective thought when we ask questions about what we have been told, even of those we trust. Maturity both listens and questions. The truth that was shared by others must become our truth.

2:47 “And all who heard Him were amazed at His understanding and His answers” This is an IMPERFECT MIDDLE INDICATIVE, which suggests a repeated experience. This was Jesus’ only known chance to hear the great rabbis in Jerusalem and discuss the Law with them. These would be the same type of leadership that would not listen to Him as an adult

2:48 “were astonished” This literally is “struck with a blow” (cf. 2:48; 4:32; 9:43; Acts 13:12).

• “have been anxiously looking for You” This is an IMPERFECT. They had been looking for three days (cf. 2:46) and were extremely anxious about Jesus’ welfare.

2:49 “Did you not know that I had to be in My Father’s house” These are the first recorded words of Jesus. This shows that Jesus knew something of His origin and purpose, even at this early age. This also may be Luke’s attempt to refute the heresy of “adoptionism.”

For an interesting discussion of “adoptionism” and how early scribes modified their texts so as to reject this heretical Christology see Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 47-118. For a brief definition see my glossary in the appendices.

2:51 “He went down with them and came to Nazareth” This is the last mention of Joseph. Apparently he died at an early age, but the couple had several other children first (cf. Matt. 12:46; 13:55; Mark 6:3; John 2:12; 7:3,5,10; Acts 1:14; I Cor. 9:5; Gal. 1:19).

• “continued in subjection to them” This is a PERIPHRASTIC IMPERFECT PASSIVE, “He was continually subject to them.” The law was very strict on this (cf. Deut. 21:18-21). Jesus grew up in a normal Jewish household, obeying and following the normal Jewish rules for children.
• “and His mother treasured all these things in her heart” Mary remembered these early events (cf. 2:19), but did not understand them (cf. v 50) until after the resurrection. Luke apparently interviewed Mary and she is one of the sources of his Gospel. Possibly this interview took place during Paul’s two-year imprisonment at Caesarea by the Sea.

Text: Luke 2:52

⁵²And Jesus kept increasing in wisdom and stature, and in favor with God and men.

2:52 Jesus had a normal childhood. He is truly human (contra the Gnostics), He understands us completely!

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why did Jesus need a sin offering to be offered for Him and Mary?

2. What is so unusual about Simeon’s message?

3. Why is Hannah mentioned if her words about Jesus are not recorded?

4. Did Jesus have a “normal” childhood?

5. List the three Jewish rites which are discussed in vv. 21-41.

6. Why did Luke omit the account of the wise men and the flight to Egypt?

7. What was orthodox Judaism’s attitude toward Jesus?

8. What do vv. 40 and 52 imply?

9. Was the occurrence in v. 40 Jesus’ Var Mitzvah?

10. Describe what a pilgrim caravan was like. Does this explain how Jesus’ parents could have missed Him for a whole day?

11. Why were Jesus’ parents astonished? Why was Jesus astonished at their reaction?

SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance

Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool, or a means of others’ redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God’s sovereignty and mankind’s free will, but affirms them both! A good example of the biblical tension would be Romans 9 on God’s sovereign choice and Romans 10 on mankind’s necessary response (cf. 10:11,13). The key to this theological tension may be found in Ephesians 1:4. Jesus is God’s elect man and all are potentially elect in Him (Karl Barth). Jesus is God’s “yes” to fallen mankind’s need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the gospel and ignore the responsibilities! God’s call (election) is for time as well as eternity! Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs of doctrinal truths (God as transcendent versus God as immanent; security vs. perseverance; Jesus as equal with the Father vs. Jesus as subservient to the Father; Christian freedom vs. Christian responsibility to a covenant partner; etc.). The theological concept of “covenant” unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant, faith response from humans (cf. Mark 1:15; Acts3:16,19; 20:21). Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology!

Text: Luke 2:15-20

¹⁵When the angels had gone away from them into heaven, the shepherds began saying to one another, “Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us.” ¹⁶So they came in a hurry and found their way to Mary and Joseph, and the baby as He lay in the manger. ¹⁷When they had seen this, they made known the statement which had been told them about this Child. ¹⁸And all who heard it wondered at the things which were told them by the shepherds. ¹⁹But Mary treasured all these things, pondering them in her heart. ²⁰The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.

2:15 These shepherds recognized the prophetic aspect of the angels’ message and wanted (both VERBS are SUBJUNCTIVE) to go and confirm this great revelation in the nearby village.

I would have hated to be the one shepherd who had to stay and watch the sheep!

This verse uses re„ma as “thing” (cf. v. 19) instead of “word” or “statement” (cf. v. 17).

2:16 It was not hard to find Mary, Joseph, and the baby in the small village of Bethlehem. The scene was exactly as the angels had said.

2:17-18 To whom does the “all” refer? It could be the people and visitors in Bethlehem or, because of the proximity of Jerusalem and the importance and source of the message, it may refer to the religious leaders in Jerusalem. However, notice that we do not hear of the message again anywhere else in the NT. Possibly the bias of the Jewish leadership against shepherds caused them to discredit the whole account.

2:19 “But Mary treasured all these things, pondering them in her heart” Mary thought about these events again and again (cf. 2:51). Luke’s source for these early years seems to have been Mary. He possibly visited her while Paul was in prison at Caesarea for two years.

2:20 It must have been hard to return to life as usual. I wonder how many of these shepherds were still alive when Jesus began His public ministry some thirty years later.

Discussion Questions

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why was the Roman world enrolled?

2. Is there a problem with Luke’s chronology?

3. Why is Jesus’ birth in Bethlehem so important? What does this say about God’s control of history?

4. Why was Jesus born in a stable?

5. What is the significance of God’s angel announcing Christ’s birth to shepherds?

6. Why are the titles “Savior,” “Messiah,” and “Lord” so important?

Paragraph Divisions Of Modern Translations

UBS4	NKJV	NRSV	TEV	NJB
The Birth of Jesus	Christ Born of Mary	The Birth of Jesus	The Birth of Jesus	The Birth of Jesus and Visit of the Shepherds
2:1-7	2:1-7	2:1-7	2:1-3	2:1-14
			2:4-7
The Shepherds and the Angels	Glory in the Highest		The Shepherds and the Angels
2:8-14a	2:8-13	2:8-14	2:8-12
			2:13
	2:14-20		2:14
2:14b-20
		2:15-20	2:15	2:15-20
			2:16-20
	Circumcision of Jesus		Jesus Is Named	The Circumcision of Jesus
2:21	2:21	2:21	2:21	2:21
The Presentation of Jesus in the Temple	Jesus Presented in the Temple		Jesus is Presented in the Temple	Jesus is Presented in the Temple
2:22-24	2:22-24	2:22-24	2:22-24	2:22-28
	Simeon Sees God’s Salvation
2:25-35	2:25-35	2:25-32	2:25-32	The Nunc Dimittis
				2:29-32
				The Prophecy of Simeon
		2:33-35	2:33-35	2:33-35
	Anna Bears Witness to the Redeemer			The Prophecy of Anna
2:36-38	2:36-38	2:36-38	2:36-38	2:36-38
Return to Nazareth	The Family Returns to Nazareth		The Return to Nazareth	The Hidden Life of Jesus at Nazareth
2:39-40	2:39-40	2:39-40	2:39-40	2:39-40
The Boy Jesus in the Temple	The Boy Jesus Amazes the Scholars	The Boy Jesus at Jerusalem	The Boy Jesus in the Temple	Jesus Among the Doctors of the Law
2:41-52	2:41-50	2:41-51	2:41-48	2:41-45
				2:46-50
	Jesus Advances in Wisdom and Favor		2:49-50	The Hidden Life at Nazareth Resumed
	2:51-52	2:52	2:51-52	2:51-52