ลูกา 2:31 วิจารณ์

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.

A light to lighten the Gentiles,.... Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Isa 42:6. "Light", is one of the names of the Messiah in the Old Testament, as in Psa 43:3 Dan 2:22, which passages are by the Jews (k) themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light which lightens every man with the light of nature and reason; and as the Messiah, he is come a light into the world: the light of the Gospel, in the clear shine of it, is from him; the light of grace in his people, who were in darkness itself, he is the author and donor of; as he is also of the light of glory and happiness, in the world to come: and particularly, the Gentiles enjoy this benefit of light by him; who were, and as this supposes they were, in darkness, as they had been some hundreds of years before the Messiah's coming: they were in the dark about the being and perfections of God, about the unity of God, and the Trinity of persons in the Godhead, and about God in Christ; about his worship, the rule and nature of it; and the manner of atonement, and reconciliation for sin; the person, righteousness, and sacrifice of Christ; the Spirit of God, and his operations on the souls of men; the Scriptures of truth, and both law and Gospel; the resurrection of the dead, and a future state: now, though Christ in his personal ministry, was sent only to the Jews, yet after his resurrection, he gave his disciples a commission to go into all the world, to preach the Gospel to the Gentiles, in order to turn them from darkness to light; and hereby multitudes were called out of darkness into marvellous light: and this Simeon had knowledge of, and a few more besides him; otherwise, the generality of the Jewish nation were of opinion, that when the Messiah came, the nations of the world would receive no benefit by him, no light, nor comfort, nor peace, or prosperity: but all the reverse would befall them, as darkness, calamity, and misery: and so they express themselves in a certain place; (l) the Israelites look, or wait for "redemption; for the day of the Lord shall be "light to them"; but; the nations, why do they wait for him? for he shall be "to them darkness, and not light". But the contrary, Simeon, under divine inspiration, declares, and, blessed be God, it has proved true: he adds, and the glory of thy people Israel; which is true of Israel in a literal sense, inasmuch as the Messiah was born of the Jews, and among them; and was first sent and came to them, and lived and dwelled with them; taught in their streets, and wrought his miracles in the midst of them; though this was an aggravation of their ingratitude and unbelief, in rejecting him: the Gospel was first preached to them, even after the commission was enlarged to carry it among the Gentiles; and many of them were converted, and the first Gospel church was planted among them; and an additional glory was made to them, by the calling of the Gentiles, and joining them to them, through the ministry of the apostles, who were all Jews; who went forth from Zion, and carried the word of the Lord from Jerusalem, to the several parts of the world: and this also is more especially true, of the mystical, or spiritual Israel of God, whose glory Christ is; being made of God unto them, wisdom, righteousness, sanctification, and redemption; they having such an head, husband, Saviour, and Redeemer, as he; and they being clothed with his righteousness, and washed in his blood, sanctified by his grace, and made meet for eternal glory; to which they have a right and claim, through the grace of God, and merits of Christ; and therefore glory not in themselves, but in Christ, who is their all in all, (k) Jarchi in Psal. xliii. 3. Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. (l) Gloss. in T. Bab. Sanhedrin, fol. 98. 2.

(non occ.) That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people.

(ubi sup.) But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which thou hast prepared before the face of all men.

The mystery of Christ had been prepared even before the very foundation of the world but was manifested in the last ages of time. It became a light for those who in darkness and error had fallen under the devil’s hand. These were they “who serve the creature instead of the Creator,” worshiping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honor due God. Yet God the Father called them to the acknowledgment of the Son who is the true Light.…Christ therefore became the Gentiles’ light for revelation, but also for the glory of Israel. For even granting that some of them proved insolent and disobedient, and with minds that did not understand, yet there is a remnant there, saved and admitted to glory through Christ. The first fruits of these were the divine disciples, the brightness of whose renown lightens the whole world. In another sense, Christ is the glory of Israel, for he came out of Israel according to the flesh, though he is God over all, and blessed for evermore. Amen.

For my eyes have seen your salvation, which you have prepared before the face of all peoples. Blessed are the eyes that see what Simeon saw: blessed are they who have not seen, and have believed (John 20). That very thing, he says, which you have prepared to be beheld with mind and faith by all nations, peoples, and tongues afterward, and which you foresaw was to be sought with hope and love, I now contemplate your salvation, long desired, with the eyes of both flesh and heart.

"He prepared... this salvation before the face of all people." For He became incarnate in order to save the world and so that His incarnation would be made manifest to all.

By these words, Before the face, he signifies that our Lord's incarnation would be visible to all men.

(Photius.) Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that he perceived at a glance things that were to happen a long time after.

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.

Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isa 25:6, etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever.

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.

all people--all the peoples, mankind at large. a light to the Gentiles--then in thick darkness. glory of thy people Israel--already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [OLSHAUSEN], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.