Luca 2:26 Commento

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.

And it was revealed unto him by the Holy Ghost,.... Not in a dream, as the wise men were warned, nor by an angel, as Joseph, nor by a voice from heaven, which the Jews call "Bath Kol", but by the inspiration of the Holy Ghost, enlightening his understanding, and impressing on his mind: that he should not see death; an Hebraism, see it in Psa 89:48 the same with the phrase, "to taste death", elsewhere used; and the sense is, as the Ethiopic version renders it, "that he should not die"; or as the Persic version, "that his death should not be"; as yet: he should live some time longer; nor should that messenger be sent to remove him, though a man in years, out of time into eternity, before he had seen the Lord's Christ: with his bodily eyes: for he had seen him with an eye of faith already, and in the promise, as Abraham had; and in the types and sacrifices of the law, as the rest of believers under the Old Testament. The Messiah is called the Lord's Christ, referring to Psa 2:2 because he was anointed by Jehovah, the Father, and with Jehovah, the Spirit; with the Holy Ghost, the oil of gladness, to be prophet, priest, and king, in the Lord's house. So the Messiah is by the Targumist called, the Messiah of Jehovah, or Jehovah's Messiah; that is as here, the Lord's Christ: thus in the Targum on Isa 4:2 it is said, "in that time, , "Jehovah's Messiah", shall be for joy and for glory. And on Isa 28:5 the paraphrase is, "at that time, , "the Messiah of the Lord" of hosts shall be for a crown of joy, and for a diadem of praise to the rest of his people. Compare these paraphrases with what is said of Christ, in Luk 2:32. "The glory of thy people Israel"; Simeon's language exactly agrees with the Targumist. The Persic version adds, "and with this hope he passed his time, or age, and became very old and decrepit."

And he had received a response from the Holy Spirit that he would not see death before he had seen the Lord's Christ; and he came in the Spirit into the temple. Observe the expressions of the Scriptures: he said to see death. How is it seen, and with what eyes, that thing which, upon coming, closes the very eyes so that they may see nothing? But to see death signifies to experience it. And very fortunate is he who will see the death of the flesh, whoever first strives to see the Lord's Christ with the eyes of the heart, having his conversation in the heavenly Jerusalem, frequently visiting the thresholds of God's temple, that is, by following the pious examples of the saints in whom the Lord dwells, yearning with the Psalmist: One thing I have asked of the Lord; this will I seek after: that I may dwell in the house of the Lord all the days of my life, that I may behold the Lord's delight (Psalm 26). For thus he will also be worthy to receive in his hands the word of God, and to embrace it with the arms of his faith and charity. But when he says: And he came in the Spirit into the temple, it signifies that through the same grace of the Spirit by which he had previously known beforehand that he would come, he also now recognized that he himself was coming and was now about to see the Savior.

To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God's temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.

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.

It was revealed unto him - He was divinely informed, κεχρηματισμενον - 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 fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on Luk 2:11.

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.

revealed by the Holy Ghost--implying, beyond all doubt, the personality of the Spirit. should see not death till he had seen--"sweet antithesis!" [BENGEL]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.