Lukas 2:34 Kommentar

In this chapter, we have an account of the birth and infancy of our Lord Jesus: having had notice of his conception, and of the birth and infancy of his forerunner, in the former chapter. The First-begotten is here brought into the world; let us go meet him with our hosannas, blessed is he that cometh. Here is, I. The place and other circumstances of his birth, which proved him to be the true Messiah, and such a one as we needed, but not such a one as the Jews expected (Luk 2:1-7). II. The notifying of his birth to the shepherds in that neighbourhood by an angel, the song of praise which the angels sung upon that occasion, and the spreading of the report of it by the shepherds (Luk 2:8-20). III. The circumcision of Christ, and the naming of him (Luk 2:21). IV. The presenting of him in the temple (Luk 2:22-24). V. The testimonies of Simeon, and Anna the prophetess, concerning him (Luk 2:25-39). VI. Christ's growth and capacity (Luk 2:40-52). VIII. His observing the passover at twelve years old, and his disputing with the doctors in the temple (Luk 2:41-51). And this, with what we have met with (Mt. 1 and 2), is all we have concerning our Lord Jesus, till he entered upon his public work in the thirtieth year of his age.

And it came to pass in those days,.... When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on. The Ethiopic version reads, "in that day"; as if it was the same day in which John was circumcised, and Zacharias delivered the above song of praise: that there went out a decree from Caesar Augustus; second emperor of Rome; the name Caesar was common to all the emperors, as Pharaoh to the Egyptians, and afterwards Ptolemy. His name Augustus, was not his original surname, but Thurinus; and was given him, after he became Caesar, to express his grandeur, majesty, and reverence; and that by the advice of Munatius Plancus, when others would have had him called Romulus, as if he was the founder of the city of Rome (z): by him a decree was made and published, that all the world should be taxed; or "registered", or "enrolled"; for this was not levying a tax, or imposing tribute upon them, but a taking an account of the names of persons, and of their estates; and which might be, in order to lay a tax upon them, as afterwards was: for the payment of a tax, there was no need of the appearance of women and children; and so the Arabic version renders it, "that the names the whole habitable world might be described, or written down": such an enrolment had been determined on by Augustus, when at Tarracon in Spain, twenty seven years before; but he was diverted from it by some disturbances in the empire, so that it was deferred to this time, in which there was a remarkable interposition of divine providence; for had this enrolment been made then, in all likelihood it had not been done now, and Joseph and Mary would not have had occasion to have come to Bethlehem: but so it must be; and thus were things ordered by an infinite, and all wise providence to effect it: nor did this enrolment reach to all the parts of the known world, but only to the Roman empire; which, because it was so very large as it was, and in the boasting language of the Romans was so called, as, Ptolemy Evergetes (a) calls his kingdom, "the world". Though some think only the land of Judea is meant, which is called the earth, in Luk 21:26 and "all the world", in Act 11:28 but the other sense seems more agreeable; and so the Syriac version renders it, "that all the people of his empire might be enrolled": and the Persic version, "that they should enrol all the subjects of his kingdom"; and is justified by the use of the phrase for the Roman empire, in several passages of Scripture, Rom 1:8. Now at the time of this enrolment, and under this august emperor, and when the whole world was in a profound peace, was the Messiah born, the King of kings, and the only potentate; the Shiloh, the peaceable and prosperous, the Prince of Peace, and Lord of life and glory; and that, in order to redeem men from that worse subjection and bondage they were in to sin, Satan, the law, and death, than they were to the Roman emperor. The Jews say (b), the son of David shall not come, until the kingdom (of Edom, or Rome, as some copies read, in others it is erased) shall be extended over all Israel, nine months, according to Mic 5:3. The gloss on it is, that is, "all the world", in which the Israelites are scattered, (z) Suetonius in Vita Octav August. sect. 7. (a) Apud Fabricii Biblioth Gr. Tom. 2. p. 608. (b) T. Bab. Sanhedrin, fol. 98. 2.

Yea, a sword shall pierce through thy own soul also,.... Meaning either the sword, "or spear of scandal", as the Arabic version renders it; so the calumny, and reproach of the tongues of men, is compared to a sharp sword, Psa 57:4 and such the virgin might meet with on account of her conception in art unmarried state, which might greatly wound her soul; or else the sorrows she met with on account of her son: as he was a man of sorrows, so was she a woman of sorrows, from his cradle to his cross; and his sorrows, like so many darts, or javelins, rebounded from him to her, and pierced her soul through; as when Herod sought his life, Mat 2:13 when she had lost him for a whole day, Luk 2:48 and when he was frequently exposed to danger among the spiteful and malicious Jews; but never more than when she stood at his cross, and saw him, in his agonies, extended on the tree, bleeding, gasping, and dying, Joh 19:25. Some think this refers to martyrdom, which she was to suffer by the sword, of which the Scripture is silent, Epiphanius, an ancient writer, seems to hint at it (n), That the thoughts of many hearts may be revealed; that is, all this offence was to be taken at Christ, and he to be spoken against; and all these afflictions, reproaches, and persecutions, he and his were to endure for this end; that the secret thoughts of men might be discovered, and they be known to be what they were, whether hypocrites, or good men, foes or friends of Christ: so on the one hand, what were the Scribes and Pharisees, who talked of a Messiah, and pretended to righteousness and holiness, and yet when the Messiah came, rejected him, and so all such who followed Christ with worldly views, and expected a temporal kingdom, but left him when they found it otherwise, and Judas, one of his disciples; and, on the other hand, who were sincere and hearty? as the rest of his disciples, Joseph of Arimathea, and others, who abode by him, notwithstanding the cross; and the same use have all persecutions, errors, and heresies, the opposition and contradiction of men in every shape now, and the same end is answered; wicked men, and hypocrites, are known to be what they are; and good men are made manifest; and what each think of Christ and his Gospel, is discovered hereby; see Co1 11:19. (n) Contr. Haeres. 72.

This stumbling-stone Marcion retains still. Now, what is that "foolishness of God which is wiser than men," but the cross and death of Christ? What is that "weakness of God which is stronger than men," but the nativity and incarnation of God? If, however, Christ was not born of the Virgin, was not constituted of human flesh, and thereby really suffered neither death nor the cross there was nothing in Him either of foolishness or weakness; nor is it any longer true, that "God hath chosen the foolish things of the world to confound the wise; "nor, again, hath "God chosen the weak things of the world to confound the mighty; "nor "the base things" and the least things "in the world, and things which are despised, which are even as nothing" (that is, things which really are not), "to bring to nothing things which are" (that is, which really are).

We acknowledge, however, that the prophetic declaration of Simeon is fulfilled, which he spoke over the recently-born Saviour: "Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against." The sign (here meant) is that of the birth of Christ, according to Isaiah: "Therefore the Lord Himself shall give you a sign: behold, a virgin shall conceive and bear a son.

The Lord is represented to us as a horseman; and the "heel" points us to the "last times." And His "falling" denotes His death; as it is written in the Gospel: "Behold, this (child) is set for the fall and rising again of many." We take the "robber" to be the traitor. Nor was there any other traitor to the Lord save the (Jewish) people. "Shall rob him," i.e., shall plot against him. At the heels: that refers to the help of the Lord against those who lie in wait against Him. And again, the words "at the heels" denote that the Lord will take vengeance swiftly. He shall be well armed in the foot (heel), and shall overtake and rob the robber's troop.

They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers. The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came? There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many. But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.) But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against. Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against."

Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against."

(ep. 260. ad Opt.) The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. (Numb. 21:8.) (ubi sup.) For a sign betokens something marvellous and mysterious, which is seen indeed by the simple minded.

(non occ.) Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one, whereas the falling and lifting up stands in the will of many, believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable. (non occ.) But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation. And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him. (hom. de occ. Dom.) Now from these words, you may perceive through the agreement of men's minds on the word of prophecy, that one and the same God and lawgiver hath spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of fulling, and a rock of offence, that they who believe on Him should not be confounded. (Is. 8:14, Rom. 9:33.) The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the stedfastness of the Divine purpose. (non occ.) He has joined together honour and dishonour. For to us Christians this sign is a token of honour, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs.

Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many. That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards.

As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight. The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

He is set for the fall of the unbelieving Jews, but for the resurrection of the believing Gentiles. “And for a sign that is spoken against.” The cross is a sign that is spoken against. Why? Because many who did not believe denied him at the cross. They ridiculed it both by deeds and words. They gave him vinegar to drink, offered him gall for his thirst, twisted a wreath of thorns to put on his brow, pierced his side with a spear, struck him with their hands, and shouted at him with offensive clamor: “He saved others, but cannot save himself.”

And he said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be spoken against. Blessed indeed in the rising for he is the light, the glory of the people of Israel, as he said: I am the resurrection and the life: he who believes in me, though he were dead, shall live, and whoever lives and believes in me shall never die (John XI). But how is he set for the fall, except that he is also a stone of stumbling and a rock of offense? That is to say, a downfall to those who stumble upon the word and do not believe. Of whom he himself says: If I had not come and spoken to them, they would not be guilty of sin; but now they have no excuse for their sin (John XXII). He is set not only in himself, but also in his preachers for the fall and rising of many, as the Apostle testifies who says: For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one, we are an aroma that brings death; to the other, an aroma that brings life (II Cor. II). For whoever hears the word preached by the Apostle and follows it in love rises with a good aroma and is saved. Whoever follows it in hatred falls and perishes by the same aroma. But the sign that will be spoken against, understand as the faith in the Lord's cross. Of which the Apostle Paul says Jews: For as concerning this sect, it is known to us that it is spoken against everywhere (Acts XXVIII). And the Apostle himself: For we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness (I Cor. I).

Simeon blessed them both, but directed his words to the true Mother, leaving aside the supposed father. "Behold," he says, "this Child is set for the fall and rising of many in Israel"; "for the fall" of the unbelieving, and for the believing — "for the rising." Or in another sense: the Lord is set "for the fall" of the evil nestled in our souls, and "for the rising" of good; fornication falls, chastity rises. It can also be understood in yet another way: Christ "is set... for the fall" means: He Himself is to suffer and undergo death, and through His fall many are to rise. So after the words "for the fall," place a period, then begin: "And for the rising of many." "The sign" is the cross, which to this day finds contradiction against itself, that is, it is not accepted by unbelievers. The Incarnation of the Lord is also called a sign, and a wondrous sign, since God became man and a Virgin became a Mother. And this sign, that is, the Incarnation of Christ, is contradicted. For some say the body is from heaven, others that it is phantasmal, and still others babble other nonsense.

(ubi sup.) Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother.

The decree of Augustus to enroll all the Roman empire, Luk 2:1, Luk 2:2. Joseph and Mary go to their own city to be enrolled, Luk 2:3-5. Christ is born, Luk 2:6, Luk 2:7. His birth is announced to the shepherds, Luk 2:8-14. They go to Bethlehem, and find Joseph, Mary, and Christ, Luk 2:15-20. Christ is circumcised, Luk 2:21. His parents go to present him in the temple, Luk 2:22-24. Simeon receives him: his song, Luk 2:25-35. Anna the prophetess, Luk 2:36-38. The holy family return to Nazareth, Luk 2:39, Luk 2:40. They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, Luk 2:41-44. They return seeking him, and find him in the midst of the doctors, Luk 2:45-47. His mother chides him, Luk 2:48. His defense of his conduct, Luk 2:49, Luk 2:50. They all return to Nazareth, Luk 2:51, Luk 2:52.

This child is set for the fall - This seems an allusion to Isa 8:14, Isa 8:15 : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. 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 Rom 11:11, Rom 11:12, and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See Rom 11:26. And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to Isa 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 honor, 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 honor which comes from the world, and not that honor 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.

BIRTH OF CHRIST. (Luk 2:1-7) CÃ&brvbrsar Augustus--the first of the Roman emperors. all the world--so the vast Roman Empire was termed. taxed--enrolled, or register themselves.

set--appointed. fall and rising again of many in Israel, and for a sign spoken against--Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.