Chapter 2

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

1. In those days. [Birth of Jesus, Luke 2:1–7. See The Nativity; a Synopsis of the Life of Christ, a Suggestive Chronology of Christ’s Birth, The Chronology of Luke 3:1, 2, The Reigns of the Herods, The Duration of Christ’s Ministry, the Opening of the Galilean Ministry, The Ministry of Our Lord, Crucifixion In Relation To Passover, Passion Week and Resurrection to Ascension, and Palestine Under the Herodians.] That is, soon after the birth of John the Baptist. Jesus was born about six months after John (see ch. 1:26, 56, 57).

A decree. This “decree” originated in imperial Rome (DA 44). In view of the fact that no secular historian of the time mentions this decree, critical scholarship long assumed that Luke must have been mistaken. More recently, however, papyri and inscriptions have brought support for Luke’s narrative on every essential fact stated in vs. 1–3. From Augustus’ official records (Res Gestae Divi Augusti i. 8) it is known that Augustus made at least three general surveys of the Roman Empire during his reign, in 28 b.c., 8 b.c., and a.d. 14. None of the three seems to coincide with the one to which Luke refers, but it is entirely possible that the tense political situation in Palestine and the bitter Jewish resistance to Roman taxation delayed the execution of the royal edict in this part of the empire. In fact, there were similar surveys, or censuses, in other parts of the empire that were not held at the times stated above, as for example, the census of 12 b.c. in Gaul. It is worthy of note that neither pagan nor Jewish critics, like Celsus and Porphyry, challenged Luke’s accuracy on this point. Even by those who do not accept Luke as an inspired writer he is recognized as an able and trustworthy historian (see on ch. 1:1–4). It is not likely that so careful a writer would carelessly lay himself open to criticism by misrepresenting well-known contemporary facts. See pp. 241, 242; a Synopsis of the Life of Christ, a Suggestive Chronology of Christ’s Birth, The Chronology of Luke 3:1, 2, Palestine Under the Herodians.

Cжsar Augustus. Emperor of Rome from 27 b.c. to a.d. 14 (see pp. 37, 38, 238; The Chronology of Luke 3:1, 2, The Reigns of the Herods, and Palestine Under the Herodians). Augustus (a title; named Octavian), grandnephew of Julius Caesar, who had been assassinated in 44 b.c. A decree issued under his authority would appear to have his sanction even if not issued by him personally.

World. Gr. oikoumeneµ, the “inhabited world,” here probably, more properly, the “civilized world,” as distinct from the barbarian or non-Roman world. Various Roman writers such as Polybius and Plutarch use oikoumeneµ in this sense.

Taxed. Gr. apographoµ, “to write off,” “to copy,” “to register,” or “to enroll” (see DA 44, where the word “enrollment” is used). Apographoµ is not properly used of a tax levy, but of what we would call today a census. In ancient times, however, a census usually included the registration of property as well as of names and was commonly made as the basis for the levy of a property tax. The term might thus imply, though it does not explicitly denote, taxation.

2. First. Gr. proµtos, sometimes used where the Gr. proteros, “earlier,” might be expected (see John 1:15, 30; 15:18; 1 John 4:19; etc.). It is possible, though grammatically somewhat difficult, that proµtos is used in this sense here. Luke uses the adverbial form proµton to indicate that one thing happened “first” in the sense of being “before,” or prior to, another (see chs. 6:42; 9:59; 21:9; etc.).

However this may be, no longer is it possible to doubt that Luke is correct in stating that an enrollment, or taxing, of the whole Roman Empire took place under Augustus. Thus Luke stands vindicated as an accurate historian. In commenting on v. 2 the International Critical Commentary observes, “The accuracy of Lk. is such that we ought to require very strong evidence before rejecting any statement of his as an unquestionable blunder.”

Cyrenius. Sentius Saturninus was governor of the Roman province of Syria from 9 to 6 b.c., and was followed by Quintilius Varus, who continued in office until some time after the death of Herod in April, 4 b.c. Cyrenius (Quirinius) held that office in a.d. 6 (Josephus Antiquities xviii. 1. 1), although how long prior to that he had served in Syria is not known. See p. 241.

3. Every one into his own city. Among the Romans it would probably have been sufficient for every man to register in the city where he might be resident at the time, rather than in the city of his ancestral home. It is known that the usual Roman “enrollment” by cities was not always followed in the provinces. For example, the Gauls were “enrolled” by tribes. An extant decree authorizing a Roman census in Egypt required people to register at their place of origin (see bibliography entry for Caird, p. 265). In view of the fact that tribal genealogy meant so much to the Jews, it may well have been that Herod the Great decided on “enrollment” by tribes as the best procedure for his realm. At any rate, the mention of this point is indirect testimony pointing to Herod as the one through whom the Roman decree was executed in Judea, and also vindicating the reliability of Luke’s account.

4. Joseph also went. Inspiration is silent as to whether Joseph and Mary were conscious of the fact that prophecy pointed to Bethlehem as the place where the Messiah was to be born (see on v. 5). Luke simply points to compliance with the decree of Augustus as providing the motive for the trip.

City of David. So called because this city was David’s ancestral home (see 1 Sam. 17:12, 58), and he its most illustrious citizen.

Bethlehem. See on Gen. 35:19; Matt. 2:1. The town is 5 mi. (8 km.) south of Jerusalem, and is, like Nazareth, now inhabited predominantly by Arab Christians. Its modern name is Beit Lahm.

The house and lineage. Though here the statement applies exclusively to Joseph, it is clear that Mary also was of the “house and lineage” of David (see on Matt. 1:16, 18; Luke 1:27; cf. DA 44).

5. With Mary. The motive that led Mary to accompany Joseph is not stated. Neither Roman nor Jewish law required her to go. According to Roman law women were to pay the poll tax, but need not appear in person. It may be that Mary, knowing that the birth of her child was at hand, knew also that prophecy pointed to Bethlehem as his birthplace (Micah 5:2), and intentionally accompanied Joseph. They may have purposed to settle in Bethlehem (see DA 66). Again, it may be that her going was dictated by the Holy Spirit. The fact that they could not find a lodging place in Bethlehem may imply that they owned no property there. In Luke 2:39 Nazareth is called “their own city.” In Bethlehem, then, both were strangers, “homeless,” “unrecognized and unhonored” (DA 44).

Wife. Important textual evidence may be cited (cf. p. 146) for omitting this word. Mary probably would not have traveled with Joseph unless they had been married. Matthew implies that Joseph married Mary immediately after the angel instructed him to do so (ch. 1:24), and thus before the journey to Bethlehem (see on ch. 2:1).

6. Days were accomplished. That is, according to the promise of the angel to Mary (ch. 1:31). This was about six months after the birth of John the Baptist (ch. 1:36, 39, 56, 57; see on ch. 1:39). The exact year and season of Christ’s birth are not known. Concerning the year see pp. 240-242, and for the time of year see on chs. 1:57; 2:8.

7. Firstborn. Gr. proµtotokos (see on Matt. 1:18, 25; cf. on Luke 1:35). There is no direct evidence as to whether Mary gave birth to other children subsequent to the birth of Jesus (see on Matt. 1:25), although the fact that Jesus, on the cross, gave His mother into the care of John makes it seem improbable that she had other children living at the time (see on John 19:26).

Swaddling clothes. Rather, a “swathing band.” Hebrew children, at birth, were washed in water, rubbed in salt, and wrapped in “swaddling clothes” (see on Eze. 16:4). These were strips of cloth wound loosely about the body and limbs of the infant. According to the usual custom, the baby was laid diagonally on a square piece of cloth, two corners being folded over its body, one over its feet, and the other underneath its head. This was held in place by hands loosely wound around the outside.

A manger. No place more humble could have been found in which to lay the infant Jesus; no man can say that he had a less auspicious start in life. Poor in the riches of this world (see on v. 24), Joseph and Mary were nevertheless rich in faith. A tradition that originated some centuries later makes the place of the nativity a cave in the vicinity of Bethlehem. The place, however, was “a rude building” where beasts were “sheltered” (DA 44). The ox and the ass usually introduced by artists into pictures of the nativity are thought to have been suggested by Isa. 1:3.

No room. Simply for the reason that the inn was already filled with guests. No thought of inhospitableness on the part of the innkeeper is implied. It is probable that a vast majority of the Jewish residents of Palestine at this time were descendants of Judah, Benjamin, or Levi. Hence accommodations throughout Judea were, no doubt, taxed to the limit.

Inn. Gr. kataluma, “a lodging place,” or “an inn.” Probably here a small Oriental khan or caravansary, which usually consisted of rooms facing on a covered porch surrounding a central courtyard. The travelers would either be in one of the rooms or occupy a few square feet assigned them on the floor of the covered porch. The animals and baggage of travelers might be kept in the courtyard.

8. Shepherds. [The Announcement to the Shepherds, Luke 2:8–20. See The Nativity.] These simple but devout men spent the silent hours of the night talking together of the promised Messiah and praying for His coming (see DA 47). They were apparently among that small but faithful number who waited “for the consolation of Israel” (v. 25) and “looked for redemption in Jerusalem” (Luke 2:38; see on Matt. 1:18; Luke 2:25, 26, 38). It is ever to such persons that Heaven imparts light and truth.

Only those who “hunger and thirst after righteousness” may expect to be “filled” (Matt. 5:6). Only those who seek for light and truth will find it (see Matt. 7:7; Heb. 9:28). It matters not how humble our station in life, the all-important thing is to cherish in our hearts “that blessed hope” (Titus 2:13).

The leaders of Israel, untrue to their trust, were passed by in favor of a group of humble and devout shepherds. Even when the priests and rabbis in Jerusalem heard the report of the visit of the angels to the shepherds they refused to believe. Unlike the shepherds, they would not go to Bethlehem to investigate, and branded the report an idle tale (see DA 63).

Abiding. If the ordinary custom was followed, the shepherds were living in the fields both day and night. This clearly implies that the season was after the rains of April, and before the rains of November (see Vol. II, pp. 108, 110), the season when sheep were commonly kept in the open fields. Winters are cold and wet in the mountain regions of Judea, and if it had been winter, the shepherds would have sought shelter from the heavy winter rains for themselves and their flocks. Considering all the evidence regarding the time of Christ’s birth, it seems that placing the birth in the autumn of the year would fit best the chronological pattern of the context. This does not, however, rule out the possibility that the birth occurred at some other season. See on ch. 1:57.

It was not until the 4th century of the Christian Era that December 25 came to be observed as the birthday of the Christ. According to the Julian calendar, this was the date of the winter solstice, when the sun turned northward. In heathen lands this season was marked by festive celebrations, known among the Romans as the Saturnalia, held in honor of the rebirth of various solar deities. It was in the Western church that the birth of Christ was first associated with this pagan holiday.

Keeping watch. Literally, “watching watches,” the plural probably indicating that the shepherds took turns. These fields were the very ones where David had tended his father’s flocks (see DA 47). In the vicinity of Bethlehem was “the tower of Edar,” literally, “the tower of the flock” (see on Gen. 35:21; cf. Micah 4:8). According to tradition, it was here that flocks destined for sacrifice at the Temple in Jerusalem were gathered. It may be that the shepherds to whom the angels appeared were “keeping watch” over flocks already set apart for this purpose.

9. The angel. Rather, “an angel.” This important mission could most appropriately be entrusted to the leader of the angelic host, Gabriel (see DA 780; see on ch. 1:19).

Came upon them. Perhaps the angel was at a slight elevation in the air above the shepherds. It is possible that the shepherds’ first intimation of his coming was his appearance immediately before them.

Glory. Gr. doxa, here, primarily “splendor,” perhaps comparable with that later manifested on the mount of transfiguration (ch. 9:31, 32). See on Rom. 3:23.

They were sore afraid. That is, “they feared greatly,” as might be considered only natural on an occasion when the veil between men and the invisible world is parted. In OT times people to whom angels appeared, sometimes thought of the angel as a harbinger of death (Judges 6:22, 13:21, 22). This angel came to announce deliverance and joy (see Luke 2:10).

10. Fear not. See on ch. 1:13.

Bring … good tidings. Gr. euaggaelizoµ, “to proclaim good news,” or “to announce glad tidings.” Our words “evangelist,” “evangelize,” and “evangelism” are derived from this Greek word. It is in this sense that the gospel writers are “evangelists.” From its very inception Christianity has announced “good tidings” or “good news,” the “good news” or “gospel” of redeeming love, of salvation.

To all people. According to the apostolic commission, the disciples were to “teach all nations” the gospel of salvation ( Matt. 28:19).

11. City of David. See on v. 4. Christ was born at the right time (see Gal. 4:4) and at the right place (see on Micah 5:2).

Saviour. Gr. Soµteµr, a title containing the same idea as the personal name “Jesus” (see on Matt. 1:1, 21).

Christ the Lord. Clothed no longer with the glory of heaven, but in “swaddling clothes” (vs. 7, 12), the child of Mary was nonetheless “Christ the Lord” (cf. Heb. 1:6). The title identifies Christ with “the Lord” of OT times (see PP 366; DA 52; see on Luke 1:76), and would be equivalent to the expression Messiah Jehovah (see on Matt. 1:1; see Vol. I, p. 172).

12. A sign. Textual evidence favors (cf. p. 146) the reading “the sign.” As used in the Scriptures, a “sign” is not necessarily miraculous (see on Isa. 7:14). The “sign” given to the shepherds was a means of identification. The appearance of the Babe of Bethlehem would be the opposite of what the shepherds were expecting, in view of their exalted ideas concerning the Messiah.

Swaddling clothes. See on v. 7.

13. Suddenly. An innumerable throng of angels had gathered above the hills of Bethlehem, awaiting the angelic announcement of the birth of the Saviour.

Host. Gr. stratia, “army,” “host,” or “band,” a common military term, here referring to the ranks of the angelic host (see on Ps. 24:10; Joshua 5:14).

14. Glory to God. The plan of salvation originated with God, and it is fitting that both angels and men should ascribe glory and praise to Him. In this song of the angels “glory” is poetically balanced with “peace,” “God” with “men,” and “highest” with “earth.” The plan of salvation reconciles God and men, so bringing peace to men and glory to God. Peace can come only when God’s will is “done in earth, as it is in heaven” (Matt. 6:10).

Peace, good will toward men. Textual evidence favors (cf. p. 146) the reading “peace among men of good will,” that is, men who are well-disposed toward God and their fellow men (see on Micah 6:8; Matt. 22:36–40). According to the manuscripts on which the KJV is based, the reference is to the expressed “good will” of God toward men; according to the others it is to the effective “good will” of God operating in men.

Christ is the “good will” of God incarnate. He is the “Prince of Peace” (Isa. 9:6), the One who proclaimed, “Peace I leave with you, my peace I give unto you … Let not your heart be troubled, neither let it be afraid” (John 14:27). As the result of His coming it is our privilege to “have peace with God through our Lord Jesus Christ” (Rom. 5:1). “He is our peace” (Eph. 2:14). It is the “peace of God,” which keeps our “hearts and minds through Christ Jesus” (Phil. 4:7).

15. It came to pass. See on ch. 1:8.

Let us now go. There was no doubt left in the minds of the shepherds as to the truth of the message of Gabriel. They acted at once. Contrast their belief with the hesitancy of Zacharias (see on ch. 1:18, 20).

16. With haste. The shepherds could not be content until they had seen for themselves the promised “sign” confirming the words of the angel.

17. Made known abroad. It was no more possible for the shepherds to hide the light that had been shed abroad in their hearts than for the sun to cease to shine. The good news was too good to be kept to themselves. Eventually, the report of the angel’s visit to the shepherds reached the ears of the priests, elders, and rabbis in Jerusalem—but they treated it as unworthy of notice (DA 62). These leaders felt that surely God could not have passed them by, the religious teachers of the nation, in favor of an uncouth band of despised shepherds (see on Matt. 2:4)! All who find Christ born anew in their hearts today will, like the shepherds of Bethlehem, make the good news known to others.

19 Kept. The force of the Greek denotes that Mary kept on keeping these things in her heart; that is, she kept these incidents vividly in her memory. However, unlike the shepherds, she did not go about telling all she met of the marvelous things that had happened.

Pondered them. Literally, “brought them together.” Mary meditated upon the various incidents connected with Christ’s birth, comparing each with the others the better to understand the import of all. She not only remembered vividly the words of Gabriel to her but compared them with the report of the shepherds.

21. Eight days. [The Circumcision, Luke 2:21.] That is, on the eighth day, including the day of birth (see on ch. 1:59).

Circumcising. To Abraham “the sign of circumcision” was “a seal” of the “righteousness” which was his by “faith” (Rom. 4:11). Circumcision represented admission to the privileges and responsibilities of the covenant relationship; it was a pledge of obedience. Now Christ, the Author of the covenant and of its visible sign, the rite of circumcision (PP 373, 396), undergoes the rite and thus comes under the terms of the covenant represented by it. He was born “under the law” (Gal. 4:4) and submitted to its requirements.

Called Jesus. See on Matt. 1:1. Male children were named at the time of circumcision (see Luke 1:59–66). The angel Gabriel had informed both Mary and Joseph that the child’s name should be Jesus (Matt. 1:21; Luke 1:31).

22. Her purification. [Presentation at the Temple, Luke 2:22–38. See Childhood and Youth of Jesus.] Textual evidence favors (cf. p. 146) the reading “their purification.” The word “their” could refer to Jesus and Mary, or to Joseph and Mary. If the word “their” includes Jesus, it is probably in the sense that His dedication in the Temple was closely associated with her purification. If it includes Joseph, it is probably in the sense that, as head of the household, he was responsible for Mary’s fulfillment of the ritual requirements involved. It seems most natural to have the pronouns “their” and “they” (including Joseph) refer to the same persons. The Levitical code stipulated that the time of the mother’s “uncleanness” for a male child was 40 days, for a female child, 80 days (see on Lev. 12). During this time she was to remain at home, and was not to participate in public religious exercises. It was the mother, not the child, who stood in need of “purifying.” Both mother and child were to appear at the Temple, for the “purification” of the one and the presentation of the other. It was therefore a two-fold purpose that led Joseph, Mary, and Jesus to Jerusalem upon this occasion, a distance of about 5 mi. This visit evidently occurred before the visit of the Magi, because thereafter Joseph and Mary would hardly have dared to visit Jerusalem. Furthermore, they left Bethlehem for Egypt almost immediately after the visit of the Magi (see Matt. 2:12–15).

According to the law. Being born “under the law” (Gal. 4:4), Christ obeyed the laws He Himself had given to Moses 1,500 years earlier (PP 366, 373; see on Luke 2:21). As man’s substitute, it was necessary that Christ should “conform to the law in every particular” (DA 50). It is interesting to note that the word “law” appears five times in this chapter (vs. 22, 23, 24, 27, 39), and only four times in the rest of the book of Luke.

To present him. Every first-born male child was to be consecrated to the Lord. This was done in acknowledgment of God’s promise to give His First-born to redeem man and in remembrance of and gratitude for the deliverance of the first-born at the time of the Exodus (see on Ex. 13:2, 12; Num 3:12, 13). The first-born was to be redeemed, or bought back, by a money payment, the amount stipulated being 5 shekels (Num. 18:15, 16). This amount represented approximately 20 Roman denarii, or the equivalent of 20 days’ wages of a laboring man (see p. 49).

23. As it is written. See Ex. 13:2, 12, 15.

Every male. See on v. 22.

24. A sacrifice. For Mary’s “purification” (see on v. 22).

Turtledoves. A species of pigeon. Had Joseph and Mary been in more prosperous circumstances, they would have brought a lamb for a burnt offering (see Lev. 12:6). Instead, they brought the offering of the poor, one bird being for a burnt offering and the other for a sin offering (see Lev. 12:8; see on Lev. 1:14; 5:7).

25. Simeon. A tradition that identifies this aged saint with Rabbi Simeon, son of Hillel and father of Gamaliel, is groundless. Rabbi Simeon became president of the Sanhedrin in a.d. 13, some 17 or 18 years after the birth of Jesus. But the Simeon of Luke 2 was obviously already aged (vs. 26, 29), as implied by the fact that he was given the assurance that he would live to see the Messiah.

Just and devout. Simeon was “devout,” or pious at heart, in respect to his duties toward God, and “just” in his conduct toward his fellow men (see on Micah 6:8; Matt. 22:36–40).

Waiting. Simeon apparently belonged to the group of humble and devout searchers of the Scriptures, such as Zacharias and Elizabeth (ch. 1:6, 67), Joseph (Matt. 1:19), Mary (Luke 1:28), the shepherds (DA 47), Anna (Luke 2:37), the wise men (Matt. 2:11; DA 59), Joseph of Arimathaea (Mark 15:43), and a few others (2:38). It was to these faithful ones who were looking for the Messiah that Heaven made known the appearance of the Messiah (cf. Heb. 9:28). It is our privilege today to look for “that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13).

The consolation of Israel. This expression was part of a common Jewish prayer formula: “May I see the consolation of Israel,” meaning, “May I live to see the Messiah.” The expression “consolation of Israel” reflects various OT Messianic prophecies that speak of the “comfort” of the Messianic hope (see Isa. 12:1; 40:1; 49:13; 51:3; 61:2; 66:13; etc.).

26. Not see death. In every age the devout have treasured the hope of living to see the fulfillment of the Messianic hope. God has purposed that this hope shall ever burn brightly in the hearts of His faithful ones, for more than anything else this hope leads men to sanctify their lives (see 1 John 3:2, 3). However the devout in Simeon’s day had the assurance from the prophecies that their generation would see the Messiah.

The Lord’s Christ. Or, “the Lord’s Anointed” (see on Matt. 1:1), a pre-Christian Jewish title for the Messiah.

27. Came by the Spirit. Being “just and devout” (v. 25), Simeon had walked in the light with which Heaven had thus far illuminated his pathway, and his eyes were open to further light. How different it was with the priest who momentarily held the infant Jesus in his arms (see DA 52)! Like so many of his fellow priests, he had so many of his fellow priests, he had studied the Scriptures in vain (see DA 30), primarily because of unwillingness to live by the principles therein revealed (see Hosea 4:6). As a result, his spiritual eyes were totally blind when he was brought face to face with the Light of life (see John 1:7–11). Not having taken advantage of light already revealed, he was unprepared for greater light.

28. Blessed God. Or, “praised God,” as in ch. 1:64. On the OT meaning of the expression “to bless God,” see on Ps. 63:4.

29. Lord. Gr. despoteµs, meaning, “absolute ruler.” The word despoteµs of itself originally gave no indication whether the “absolute ruler” was good or bad. However, to place absolute power in the hands of any human being is a dangerous thing. A person’s character is soon shown in his use of such power, the extent of his wickedness being revealed in the degree of his abuse of power. Human nature being what it is, absolute power usually tends to bring out the bad in a man rather than the good; hence the English words “despot,” “despotic,” and “despotism,” derived from despoteµs, all reflect the tyrannical, evil use of power. But the use of despoteµs, in reference to God, presents a different idea. God, as “absolute Ruler,” would reflect in His government the absolute perfection of His own character. Despoteµs is used infrequently of the Lord (Acts 4:24; Jude 4; Rev. 6:10); rather, it is used of a “master” of slaves (1 Tim. 6:1, 2; 2 Tim. 2:21; Titus 2:9; 1 Peter 2:18). The usual NT word for Lord, or lord, is kurios, which simply denotes a superior without specifying the degree of superiority. Often kurios was used simply as a title of respect, as we use “sir.”

In vs. 29, 30 Simeon speaks of what the Messiah means to him personally; in vs. 31, 32 his thoughts turn to what the Messiah means to all men.

Lettest &ellipsis; depart. Simeon has accomplished his objective. He has lived to see the expected One. There is no further desire or request on his part, and he is ready for the release from service that death brings. See on v. 26.

In peace. Simeon realized his heart’s desire as, by faith, he saw in the infant Jesus the fulfillment of the Messianic promises of the OT. In the hearts of all men there is an emptiness that cannot be filled, a longing that cannot be satisfied, except in Jesus. We should not rest until, like Simeon, we too have seen, by faith, “the Lord’s Christ.”

30. Salvation. Gr. soµteµrion (see on v. 11). In the LXX soµteµrion is often used for the Heb. shelem, “a thank offering,” or “a peace offering” (see Vol. I, p. 700).

31. Prepared. Or, “made ready.”

All people. Literally, “all peoples.” Luke again takes note of the universal appeal of the gospel message (see Vol. IV, pp. 28-30).

32. A light. See on ch. 1:78, 79.

To lighten. Literally, “for a revelation.” The “vail that is spread over all nations” (Isa. 25:7) was to be removed (see Isa. 60:1–3).

The Gentiles. From the earliest times the Hebrew people were instructed concerning their appointed role as representatives of the true God before the nations of earth. This vital fact was clearly stated in the first promise made to Abraham (Gen. 12:3), and later repeated to Isaac (Gen. 26:4) and to Jacob (Gen. 28:14). The same truth was more clearly announced to Israel as the people came out of Egypt and prepared to enter the Promised Land (see Deut. 4:6–8; 28:10; etc.). From generation to generation the prophets ever held up before the people the worldwide scope of their sacred trust (seePs. 98:3; Isa. 42:6; 49:6; 53:10; 56:6, 7; 60:1–3; 61:9; Isa. 62:2; Zech. 2:11; 8:22; etc.). Christ repeatedly pointed out that His mission included Gentiles as well as Jews (see Matt. 12:18, 21; John 12:32; etc.). See Vol. IV, pp. 26-30.

The glory. The Jews were given privileges far exceeding those of any other people, in order that they might become fit representatives of the true God before the nations of earth (see Vol. IV, pp. 28-30). Heaven’s choice did not fall upon them because they were wiser or better than other nations, but because God saw fit to make them His special ambassadors of light and truth (see Deut. 7:7, 8). Their progenitor, Abraham, was an earnest seeker for truth, and as such submitted himself to God’s guidance. The Lord is constantly ready to work with those who are willing to be led by Him. The special advantage of the Jews as a nation consisted chiefly in the fact that they were to be the recipients, custodians, and heralds of truth (see Rom. 3:1, 2; 9:4, 5).

People. Gr. laos, a term NT writers consistently apply to their own people, either to the Jews or to fellow Christian believers. The word “Gentiles” is from ethnos, “a multitude living together,” hence, “a nation.” In the NT ethnos is consistently translated “nation,” or “Gentile.”

33. Joseph. Textual evidence favors (cf. p. 146) the reading “father.” This reading does not necessarily imply a denial of the virgin birth, which fact Luke has stated clearly and unequivocally (Luke 1:26–35; cf. Matt. 1:18–25). In this instance, Luke would be thinking of Joseph in the legal and popular sense, but certainly not in the literal, physical sense (see on Matt. 1:21, 24). As the husband of Mary, Joseph became, in a certain real sense, the father of Jesus the moment Jesus was born. Thenceforth, or at least from the time of the Temple enrollment, in the customary language of the day, Joseph was looked upon as such (see Luke 3:23; 4:22; John 6:42). The first of Joseph’s duties in his role as legal father of Jesus was naming the child (see Matt. 1:21). Later, by divine direction, Joseph acted in that role (see Matt. 2:13, 19–22). That it is by no means inappropriate to speak of Joseph as the father of Jesus in this sense is evident from the fact that Mary herself uses this term (Luke 2:48). Also in v. 27, Luke includes Joseph as one of the “parents” of Jesus, certainly not in a literal sense, yet in an entirely appropriate, popular sense (see DA 82).

Marvelled. Not in the sense of surprise, for the angel had already appeared both to Joseph (Matt. 1:20) and to Mary (Luke 1:26, 27) with a similar message. Furthermore Elisabeth had addressed Mary with words obviously inspired (vs. 41–45). Also, Joseph and Mary had heard the account of the shepherds (ch. 2:20). Their wonder grew with each successive evidence of the Messiahship of the child Jesus, as Inspiration made ever clearer the task appointed Him by His Father in heaven. Perhaps, also, they were surprised that a stranger should recognize the great secret.

34. Said unto Mary. It would seem that Simeon, by inspiration, understood the fact of the virgin birth. He seems completely to have ignored Joseph.

The fall and rising. Christ spoke of Himself as “the stone which the builders rejected” (Matt. 21:42; see on Ps. 118:22). “We must fall upon the Rock and be broken before we can be uplifted in Christ” (DA 57).

Christ is the great Magnet of the ages, drawing to Himself those who are humble and contrite in heart. Some, like Matthew, Zacchaeus, and Mary Magdalene—commonly thought of as “publicans and sinners”—felt themselves strangely attracted to the Physician who could make their broken lives whole again. Others, like the scribes and Pharisees, who thought themselves in no need of the heavenly Physician, were driven from the Saviour by their own perversity of spirit.

Sign. Gr. seµmeion, “a sign,” “a mark,” or “a token.” As the representative of heaven Christ is the symbol of salvation. He is a living token, or witness, to the love of the Father, of which His mission to earth provides irrefutable evidence (see John 3:16; DA 19).

35. Sword. Gr. rhomphaia, used to describe a large sword, such as the long Thracian sword. Rhomphaia is to be distinguished from the usual NT word for sword, machaira, a word describing the short Roman sword. Rhomphaia appears in the LXX for the sword of Goliath. Presumably, the rhomphaia was a more formidable weapon than the machaira, and is used here figuratively to describe the sorrow that pierced Mary’s heart at the cross (see John 19:25; DA 744, 752). This, the first NT foreshadowing of the passion of Christ, reflects the prophecies of Isa. 52:14; 53:12. These mysterious words of Simeon must have passed over Mary’s consciousness like a chilling and ominous portent of things to come. Furthermore, the fact that Simeon’s declaration was addressed to Mary seems to imply that Joseph would not witness the scene on Calvary.

Thy own soul. Like all other Jews, Mary doubtless expected Jesus to reign gloriously upon the earthly throne of David (cf. ch. 1:32). This expectation, shared even by the disciples of Christ, could only make the disappointment of the cross more bitter. But God in His mercy gave her this intimation of what to expect.

Revealed. Literally, “uncovered,” or “unveiled.”

36. Anna. Hanna, from the Heb. Channah, “Hannah” (see on 1 Sam. 1:2). This aged saint bears the same name as that of the mother of Samuel, the founder of the schools of the prophets. According to the apocryphal gospels and a tradition later adopted by the church, Mary had been reared in the Temple under the guardianship and guidance of Anna, who was supposedly her mother. This is simple fiction. There is nothing here to indicate that the two women had met previously. Anna’s continuing presence in the Temple speaks eloquently of the love with which she served the Lord. The biographical detail with which Luke speaks of an obscure Bible personage such as Anna testifies to the historical quality of his account.

A prophetess. The gift of prophecy was from time to time bestowed upon devout women as well as upon men. Among the prophetesses were such women as Miriam (Ex. 15:20), Deborah (Judges 4:4), Isaiah’s wife (Isa. 8:3), Huldah (2 Kings 22:14), and also the four virgin daughters of Philip (Acts 21:9).

Of a great age. Literally, “advanced in many days.” Anna was at the very least 84 years old (see on v. 37), and more likely well over 100 years old.

37. Fourscore and four years. It is somewhat uncertain from the Greek whether the expression translated “of about fourscore and four years” is to be understood as applying to Anna’s age or to the duration of her widowhood. Commentators are about evenly divided on the question. Some translations apply the period to her age (as the RSV), and others, to her widowhood (as Moffatt). The KJV rendering, “a widow of about fourscore and four years,” reflects somewhat the ambiguous phraseology of the original. The details given and the wording used seem to indicate that the 84 years most likely refers to the period of Anna’s widowhood. If Anna had been married at the early age of 15, had been married for 7 years, and then remained a widow for 84 years, she would then be 106 years of age. This would by no means be impossible, though the age of 84 would also make her “of a great age.”

Departed not. Some have understood this to mean that Anna, as a pensioner of the Temple, had been assigned a room adjacent to the precincts of the Temple, perhaps with other widows, and that in return she devoted her time to teaching the young women who came to the Temple for religious instruction. Whether there was provision for this in the days of Christ is not known. Others think that she “departed not from the temple” in the same sense that the disciples, after the ascension, “were continually in the temple, praising and blessing God” (see Luke 24:53; Acts 2:46). It is obvious that in this latter instance Luke does not mean Temple residence, but rather regular attendance at religious services in the Temple, plus witnessing before the people who assembled there (see Acts 3:1; Acts 5:12, 20, 21, 25, 42; etc.).

Night and day. Probably a reference to the morning and evening hours of worship. Whatever the case may have been with regard to her residence (see foregoing), it is evident Anna faithfully attended the hours of morning and evening worship. Her life was absorbed in the service of God; she had no other interests to distract her attention. Such a life Paul eulogizes as most appropriate to one who is “a widow indeed” (see 1 Tim. 5:5).

38. Instant. Rather, “hour,” that is, when Simeon was speaking. Hearing Simeon’s inspired testimony concerning Jesus, Anna’s own heart was touched with inspired insight to see in the child Jesus the promised Messiah (see DA 55; cf. Matthew 16:17). Thus at the dedication, two inspired witnesses confirmed what Mary and Joseph already knew concerning the child.

Gave thanks. The word “likewise” has been supplied by the translators. The Greek verb used here implies thanks or praise “returned” in appreciation for a gift or favor received. It is clear, therefore, that Luke refers to Anna’s praise simply as an expression of joy at seeing the Messiah.

Spake. According to the force of the Greek tense, “kept on speaking.” Heretofore she had spoken of the prophecies that pointed forward to the coming of the Messiah; now she could speak from personal experience of the fact that the Messiah had come.

Them that looked. This cryptic expression reveals the fact that there was a small but earnest group of people who studied the prophecies and were aware that “the fullness of the time was come” (Galatians 4:4; cf. Daniel 9:24–27; DA 34, 35; see on Luke 2:25).

In Jerusalem. Important textual evidence (cf. p. 146) may also be cited for the reading “of Jerusalem” (compare this with “consolation of Israel,” v. 25).

39. Performed all things. [Return to Nazareth, Luke 2:39, 40=Matthew 2:19–23. Major comment: Matthew and Luke. See Childhood and Youth of Jesus.] Jesus was born “under the law” (Galatians 4:4), a Jew, and therefore fulfilled all requirements of the “law of the Lord,” as the Levitical laws pertaining to purification and presentation (Luke 2:22–24) are here called. Although given to Israel by the hand of Moses, these laws had originated with God (see Deuteronomy 5:31–33). The Ten Commandments alone were given directly by God to the people (see Deuteronomy 5:22).

They returned. Luke does not mention the visit of the wise men or the flight into Egypt, both of which preceded the return to Galilee (see Matthew 2:1–23). A similar omission of narrative detail occurs in Acts 9:26, where Luke implies that Saul went immediately from Damascus to Jerusalem. But it is evident from Galatians 1:17, 18 that there was an interval of three years before Paul returned to Jerusalem. It is apparent that the visit of the wise men followed the dedication in the Temple, for it would seem incredible that Joseph should take Mary and Jesus to Jerusalem after being warned to flee to Egypt to escape from Herod. When the family returned to Nazareth, Herod was dead, and his son Archelaus ruled in his stead (see Matthew 2:19–23). Archelaus reigned from 4 b.c. to a.d. 6: Therefore the return to Nazareth must have come within this time, probably shortly after the beginning of the reign of Archelaus.

Nazareth. See on Matthew 2:23.

40. The child grew. This passage covers the childhood of Jesus, till He was 12 years of age (v. 42), as vs. 51, 52 cover His youth and young manhood. The development of the human nature and personality of Jesus Christ proceeded apace in a normal way, except that He never once yielded to sin. He lived as a normal child and youth would live, in the family circle. He passed through these years as every human being does, so far as physical, mental, spiritual, and social growth are concerned (see on v. 52), except that no flaws marred the process of growth. This growth process clearly attests the true humanity of Jesus, as its perfection attests His divinity.

Waxed strong. The same two expressions, “grew” and “waxed strong,” are used of the development of John the Baptist (ch. 1:80). Both John and Jesus were hearty and vigorous.

In spirit. Textual evidence favors (cf. p. 146) the omission of these words. The expression refers to the development of a symmetrical personality.

Filled with wisdom. The process of mental growth kept pace with that of physical growth. Summed up in this expression are the intellectual, moral, and spiritual development of the child (see on v. 52).

Grace. Or, “favor,” that is, the approval of God (see on v. 52). Compare the direct testimony of the Father at Christ’s baptism (ch. 3:22).

41. His parents. [First Passover Visit, Luke 2:41–50. See Childhood and Youth of Jesus; a Suggestive Chronology of Christ’s Birth.] The reference here to Joseph as one of the “parents” of Jesus in no way implies a denial of the virgin birth, already so explicitly recorded by Luke (ch. 1:31–35). During childhood Jesus accepted and benefited by the fatherly care and protection of Joseph (see on Matthew 1:24), and even as a youth continued to be “subject” to him, as every youth should be to his father (see Luke 2:51). In v. 48 Mary speaks to Jesus of Joseph as “thy father.”

Went to Jerusalem. The Greek tense shows that Joseph and Mary were accustomed to go to Jerusalem for the purpose of attending the annual religious festivals held there (see on Leviticus 23:2). In the case of Joseph, attendance at the three great feasts was required by law (see on Exodus 23:14–17; Deut 16:16). That Mary customarily accompanied him testifies to her devotion to spiritual things, for attendance on the part of women, though recommended, was not required.

The passover. The first of the three great annual feasts, the others being Pentecost and Tabernacles (see on Exodus 23:14–17; Leviticus 23:2). Commemorating as it did the deliverance of the Hebrews from the oppression of Egypt, the Passover festival was an impressive reminder of the series of dramatic events by which God had made of Israel an independent nation. The importance of the Passover to the Hebrew people is attested by the fact that they usually attended this festival even if they considered it impossible to be at Jerusalem for the others. It was the high point of the religious year, for without the events it commemorated they would have remained in bondage to the Egyptians. Not only so, but the Passover typified the Messiah (see 1 Cor. 5:7), the hope of whose coming bound the nation together and preserved it from generation to generation.

42. Twelve years old. According to Jewish reckoning Jesus would be considered 12 years of age upon reaching His 11th birthday (see on Gen. 5:32; Matthew 2:16), and would be “twelve years old” until his 12th birthday. It was upon completing the 12th year that a Jewish boy was confirmed as a “son of the law” (DA 75) and became personally obligated to observe the various religious ordinances. The 12th year marked the transition from childhood to youth. At the age of three, Jewish boys were given the tasseled garment prescribed by the law of Moses (see on Numbers 15:38–41; Deuteronomy 22:12), and at the age of five they were expected to memorize portions of the law. At the close of the 12th year they were supposed to wear tephillin, or phylacteries (see on Exodus 13:9), at the hours of prayer— as required by rabbinical tradition, though not by the law of Moses. Jesus never complied with this tradition (see DA 84; cf. Matthew 23:5). According to the Mishnah (Aboth 5. 21, Soncino ed. of the Talmud, p. 75), Hebrew boys became personally responsible for observing the commandments at the age of 13, that is, upon the completion of their 12th year. If the birth of Jesus occurred in the autumn of 5 b.c., as seems probable (see p. 241), His 12th year, according to Jewish reckoning, would be from the autumn of a.d. 7 to the autumn of a.d. 8, and His first Passover would be that of the following year, a.d. 9. See The Ministry of Our Lord.

They went up. See on v. 41. In the time of Christ, Jews traveling between Galilee and Judea avoided, if possible, the more direct route through Samaria, because of hostility between Jews and Samaritans (see DA 487). It is likely, therefore, that Jesus and His parents made this journey by way of the Jordan valley, which provided an alternate route. Being now “twelve years old,” Jesus attended the Passover for the first time. This was probably also His first visit to Jerusalem since the dedication, and therefore His first view of the Temple (see DA 78).

After the custom. Faithful compliance with all the requirements of the law was characteristic of Joseph and Mary (see on Matthew 1:19; Luke 2:21–24).

43. Fulfilled the days. The paschal lamb was usually slain late in the afternoon of the 14th of Nisan, and eaten after sunset the same night, on the 15th (see Additional Notes on Matthew 26, Note 1). The 15th also was the first day of the Feast of Unleavened Bread, which continued through the 21st, the 15th and 21st of Nisan being celebrated as sabbaths regardless of the days of the week on which they might fall (see on Exodus 12:16; Leviticus 23:6, 7). On the 16th the wave sheaf was presented before the Lord. The ceremonies of the 14th to the 16th day of the feast were considered the most important, and on the 17th those who had come up to Jerusalem to attend the feast were permitted to return home should they choose to do so. One circumstance narrated by Luke (see on v. 46) has led many commentators to think that Mary and Joseph departed at this time. However, the devotion with which they observed the requirements of the ritual law (see on vs. 41, 42) would seem to have led them to remain for the duration of the entire feast rather than only for the minimum time required by the rabbis. See Passion Week and Jesus’ Resurrection to Ascension.

Child. Gr. pais, “a boy” or, “a lad.” In v. 40 the word translated “child” is from paidon, the diminutive form of pais.

Jesus tarried. Christ’s obedient nature, even as a child, gave Joseph and Mary every reason for confidence in Him; His “bright, receptive mind,” marked by “thoughtfulness and wisdom beyond His years” (DA 68, 69), made His obedience not blind but intelligent. Even as a child, Jesus was ever attentive to, and anticipated the wants of, his parents (DA 80). He always seemed to know what to do, and was faithful in doing it; and on this occasion Mary and Joseph took for granted that He would do as He had done in the past.

Upon this visit to Jerusalem, Jesus for the first time realized that He was in a unique sense the Son of God (see DA 75, 78), and the implications of His earthly mission began to dawn upon His mind. He sincerely longed for a clearer understanding of the nature of His appointed work, and lingered in the Temple, the earthly house of His heavenly Father (see John 2:16), to commune further with Him.

The period of youth is ordained of God to be the time when children learn to think and act for themselves and to accept responsibility for their choices. When younger, they are of necessity largely dependent upon their parents in these matters; but when the period of youth draws to a close they are expected to have assumed the role of maturity. From the very first, parents should seek to develop in their children the ability to choose intelligently and to sense personal responsibility. But as childhood blends imperceptibly into youth it should be the purpose of parents to foster progress in this direction as rapidly as the child is qualified to accept the responsibilities of maturity. Young people should be permitted to make their own choices and to act independently of their parents as fast as they demonstrate the capacity to do so intelligently. There are few sights more pathetic than a youth at the border of maturity still bound to his parents by the limitations of choice and action that are appropriate to childhood. No person is less prepared to assume the responsibilities that accompany maturity. At the same time, youth should be taught to appreciate and consider seriously the counsel and admonition of their parents, and, throughout life, to seek benefit from the wisdom and experience of others (see on v. 51).

Joseph and his mother. Textual evidence favors (cf. p. 146) the reading “his parents” (see on v. 41).

44. Supposing. Jesus had never given His parents a valid reason for anxiety. They presumed that He was acquainted with their plans to return with “the company,” and that He knew the proposed time for departure.

Company. Gr. sunodia, “a company of travelers,” or “a caravan,” from sun, “together with,” and hodos, “a road,” or “a way.” For companionship and protection, those attending the various annual feasts at Jerusalem customarily traveled in large groups. Often all of those going from a village or town would plan to travel together in a caravan. In the bustle of departure of a large caravan it would be difficult for Joseph and Mary to check with all their relatives and friends to learn where Jesus was. Furthermore, as it was customary for the women to travel in a group ahead of the men, it is possible that Joseph and Mary were separated shortly after they set out on the road, and that each supposed Jesus to be with the other.

A day’s journey. The return journey to Nazareth would probably take a group such as this several days at best (see on v. 42). The first day’s journey, if they followed the Jordan route, would probably carry them no farther than Jericho, 15 mi. (24 km.) from Jerusalem.

They sought. They sought persistently and thoroughly. We can well imagine the increasing anxiety of Joseph and Mary as they began their search late in the day, after “a day’s journey,” and continued to go from relative to relative and from friend to friend throughout the camping site of their caravan. Such a search must have carried them well into the night. But their efforts were fruitless. Jesus was nowhere to be found!

46. After three days. That is, from the time when they first noticed that Jesus was not in the company. Undoubtedly Joseph and Mary rose early the next morning to wend their way back to Jerusalem, their hearts filled with dreadful forebodings, for well they recalled Herod’s desperate attempts to take His life. If they had stopped at Jericho (see on v. 44), it would now be necessary for them to ascend the steep road to Jerusalem, an ascent of over 3,000 ft. Having retraced their steps to Jerusalem, they spent the few remaining hours of this the “second” day searching for their Son. But in vain! This day’s search was as fruitless as that of the closing hours of the previous day. The next day they resumed their task. Their sorrow and distress were turned to joy and gladness when on this day they heard the voice of Jesus among the worshipers in the Temple. According to Jewish reckoning it would thus be the “third” day in which they found Jesus in the Temple (see DA 81). By this system of inclusive reckoning, the first and last days of a period of time are included in computing elapsed time (see pp. 248-250).

Temple. Gr. hieron, the entire Temple complex, including the courts or halls of the sacred precincts that surrounded the Temple. The Temple building by itself is usually designated by the Gr. naos. A rabbinical school was conducted on one of the terraces or in one of the halls within the Temple area, particularly at festal seasons.

Sitting. The posture of a learner. Compare Acts 22:3.

Doctors. Literally, “teachers,” that is, rabbis or scribes learned in the sacred writings and in oral tradition (see p. 55). Outstanding among the “doctors” of the preceding generation had been Hillel the elder, founder of an influential school of Jewish thought. Hardly less distinguished was Shammai, a more conservative master of Jewish law. Noted “doctors” in Christ’s day were Gamaliel, Saul’s teacher (see Acts 22:3), Simeon, son and successor of Hillel, Nicodemus (see on John 3:1, 10), and possibly Joseph of Arimathaea (see on Matthew 27:57). One or more of these men, known to be active teachers of the time, may have been present upon this occasion. It was usual, particularly on Sabbaths and feast days, to find these men sitting on benches on the Temple terrace, with their pupils seated on the ground about them. Some commentators have suggested that mention of the “doctors” here implies that the Feast of Unleavened Bread was still in progress, and that Joseph and Mary had left early, as permitted by custom (see on Luke 2:43).

Hearing them. That is, listening to their exposition of Scripture and tradition, to their questions, and to their replies to questions. The usual rabbinical mode of instruction was by means of questions, answers, and discussion.

Asking them questions. That is, as a sincere and respectful learner. Mary and Joseph had hoped that on this visit to Jerusalem, Jesus would come in contact with the revered and learned rabbis, that He might learn to respect them and so comply with their rabbinical requirements. However, it soon became evident that Jesus’ understanding of the prophecies exceeded that of the rabbis. His intelligent questions opened their eyes to overlooked truths concerning Messiah’s mission and contemporary prophetic fulfillments that proved Messiah’s appearance near (see DA 78, 80; cf. 30, 55, 212, 234, 257).

Among these events was doubtless that of a.d. 6, when the local ruler, Archelaus, was deposed and Judea for the first time was organized as a province governed directly by a Roman procurator subject to the governor of Syria. Under successive foreign empires Judea had considered itself a subject state, but with “home rule” by Jewish princes or priests (Zerubbabel, Ezra, Nehemiah, and the later high priests), by Maccabean priest-kings, and, even under Rome, by the local king Herod. Now this new action must have led many to feel that by the sure word of prophecy the Messiah must soon appear. Years ago the prophet had written, “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come” (see on Gen. 49:10; see DA 34, 103, 104).

Astonished. These religious leaders were at a loss to account for the fact that a child who, as they well knew, had not learned in the schools of the rabbis (see DA 80; see on John 7:15) should have the profound understanding of the prophecies that Jesus obviously had. God had been His teacher, through the precepts of Mary, through Jesus’ own study of the scrolls of the prophets, and now through the direct impression of truth upon His heart as He meditated in the courts of the Temple (see DA 70, 78). In contrast, the teaching of the rabbis tended to obscure rather than clarify truth—to encourage ignorance rather than impart knowledge (see DA 69).

His understanding. That is, of the Scriptures, particularly of the prophecies that pointed to the coming of the Messiah, the mission of Israel to the nations, and the establishment of the Messianic kingdom. His understanding of the Word of God was not darkened by the devious and misleading explanations that were the stock in trade of the rabbis and elders. Jesus was familiar not only with the letter but also with the spirit of the Scriptures. He was heedless of rabbinical interpretation. No errors confused His thinking.

Answers. These venerable teachers plied Jesus with questions in an effort to fathom the depth of His grasp of the Scriptures, and were intrigued by His clear and logical answers, which were all based on the Scriptures. If as an “unlearned” lad Jesus possessed so profound an understanding of the law and the prophets, thought the masters of Israel, what would He become when thoroughly trained at their hands? Like a master singer realizing the possibilities latent in an untrained but naturally beautiful voice, they no doubt envisioned in Jesus the greatest teacher Israel had ever known.

48. When they saw him. Mary and Joseph were “amazed” at that portion of the conversation between Jesus and the doctors of the law which they had overheard. But more than that, they were astonished at the appearance of Jesus. “On His face was a light at which they wondered. Divinity was flashing through humanity” (DA 81) for the first time, in testimony to the truth that the Son of man was none other than the Son of God (see on Matthew 1:1; Additional Note on John 1).

Thus dealt with us. Literally, “done thus to us?”

Thy father and I. For the last time in the entire gospel narrative Joseph is spoken of as the “father” of Jesus. Now that Jesus was aware of His relationship to His heavenly Father, it is appropriate that His earthly “father” should fade from the gospel picture (see on v. 51). The silence of the Scriptures concerning Joseph from this time forth suggests that he did not live to see the opening of Christ’s public ministry (see DA 145). For reference to Joseph as the “father” of Jesus, see on v. 33.

49. How is it? The words of Jesus do not reflect resentment that His parents were concerned about Him, but innocent surprise that they should have experienced difficulty and anxiety in finding Him. Why should they have had so difficult a time finding their Son? Where else in Jerusalem would they expect to find Him but in the Temple? They knew of His interest in and devotion to religious things. And why should they have been “sorrowing” and “anxious” for Him? Had He ever given them occasion for concern? He had simply remained in the Temple when they departed. That was where they had left Him (see DA 78), and where they might expect to find Him again. Furthermore, He had not run off from them; they had left without Him. The blame lay with His parents, and they should not have censured Him. However, Jesus’ awareness of His relationship to His heavenly Father did not lessen His sense of duty toward His earthly parents (see v. 51).

Wist ye not? Did you not know? But “they understood not” (v. 50).

I must be. Literally, “it is necessary for me to be,” or “it behooves me to be.” Was not Jesus ever true to duty? Did He not always deal faithfully with His assigned tasks? As a child, Jesus was already conscious of the destiny that called upon Him to do, not His own will, but the will of His Father in heaven (see Matthew 7:21; 26:39; John 4:34).

My Father’s business. Literally, “in the [things] of my Father,” an expression that could refer either to the “business” of His Father or to the “house” (RSV) of His Father. Mary had just referred to Joseph as the “father” of Jesus (v. 48). Jesus does not deny that relationship directly, but affirms distinctly that God in heaven is His Father. For the first time in His life Jesus understands and proclaims His divine sonship. It is worthy of note that these, the first recorded words of Jesus, affirm His deity. In His own heart was born an understanding of the mystery of His mission to earth (DA 82), but His parents “understood not the saying which he spake unto them” (v. 50).

Before Christ came to this earth the plan for His life “lay out before Him, perfect in all its details” (DA 147). Like the time set for the incarnation (Galatians 4:4; DA 31), “each event in His work had its appointed hour” (DA 451). Nevertheless, when He came to earth He was guided step by step, as He walked among men, by the Father’s will, unfolded to Him day by day (DA 147). For comment on the prayer life of Jesus, the avenue through which divine guidance was made a reality in His life, see on Mark 1:35; 3:13.

Again and again Jesus expressed the thought, “My time is not yet come” (John 7:6, 8); but as the last Passover He said, “My time is at hand” (Matthew 26:18). It is our privilege to live a life daily surrendered to the Father as Christ did, and to be guided in fulfilling our appointed part in His great plan (DA 209; see John 15:10).

Throughout the days of eternity the Lord Jesus was equal with the Father (see on John 1:1–3), but at the time of the incarnation He accepted a role subordinate to the Father (see Additional Note on John 1; see on Luke 1:31, 35; John 1:14). Now at the age of 12 He became aware for the first time of His Sonship to the heavenly Father and of His role as a man among men.

50. They understood not. “Wist ye not?” Jesus had asked His parents, but “they understood not” His implied denial of Joseph and His affirmation of God as His Father. Mary “knew that He had disclaimed kinship to Joseph, and had declared His Sonship to God” (DA 82), but she did not grasp the full import of His words, particularly as they applied to His lifework. From this time forth His course of action was a mystery to His parents (DA 89). The word “they” here undoubtedly refers to Mary and Joseph. If even “they” understood not, the same would certainly be true of the doctors of the law and others present.

51. Subject. [Youth and Young Manhood, Luke 2:51, 52. See Childhood and Youth of Jesus; Synopsis of the Life of Christ.] Or, “obedient” to them. Though clearly disclaiming sonship to Joseph, Jesus nevertheless dutifully submitted to him, as a son should be expected to submit to his father so long as he remains under the paternal roof. For 18 years before He left home Jesus realized that He was the Son of God, yet during those 18 years He remained dutiful as a son to those who were His earthly guardians. As the Son of God He might have considered Himself exempt from parental jurisdiction, but as an example to all youth He was “obedient” to His human parents. It is therefore evident that Jesus’ reply in v. 49 was in no sense a repudiation of the authority of Joseph and Mary.

During these 18 years Jesus became known to His fellow townsmen as “the carpenter” of Nazareth (Mark 6:3) and “the carpenter’s son” (Matt. 13:55). At some time during these 18 years, Joseph died, for at the close of this period of time the shop is spoken of as “the carpenter shop that had been Joseph’s” (DA 109; cf. 145). Luke 2:51 is the last indirect Scripture reference to Joseph in the narrative of Christ’s life (see on v. 48).

Kept. Gr. diateХreoХ, “to keep carefully.” Mary held onto these “sayings,” or “things,” and kept them vividly in her memory (see on v. 19).

52. Jesus increased. Jesus’ childhood and youth were years of harmonious development of His physical, mental, and spiritual powers (see Ed 13). The goal toward which He aspired was to reflect perfectly the character of His Father in heaven. Here was perfect humanity, restored to the image of God. Thirty years of constant preparation preceded a brief ministry of 3 1/2 years. The statement of v. 40 refers particularly to the childhood of Jesus, and that of v. 52 primarily to His youth and young manhood. Similar statements are made concerning the youth of Samuel (1 Sam. 2:26) and that of John the Baptist (Luke 1:80).

The superstitious legends regarding the childhood and youth of Jesus which are recorded in the apocryphal gospels of the early Christian centuries, stand forth in strange contrast with the simple dignity, beauty, and compelling power of the Bible narrative. For illustrations of these legendary accounts, see the apocryphal work, 1 Infancy 7:1–35; 13:1–13; 15:1–7; 16:1–16; 18:1–19. Jesus apparently performed no miracles prior to the time He took up His public ministry (cf. DA 72, 74, 92).

Wisdom. Gr. sophia, “broad and full intelligence”; that is, mental excellence in its highest and fullest sense (see on ch. 1:17). Sophia includes not only knowledge but the ability and judgment to apply that knowledge to the circumstances and situations of life. It is important to a proper understanding of how Christ met the problems of life to recognize that He was not born, or supernaturally endowed, with knowledge, understanding, and wisdom-He “increased,” or “grew,” in wisdom. “Every child may gain knowledge as Jesus did” (DA 70).

Stature. Jesus engaged in the highest type of exercise, useful exercise, which alone can impart true physical strength and develop fully the faculties. This trained Him to bear His share of life’s burdens; it was a benefit to Him and a blessing to others (DA 72).

Favour with God. From the first dawning of intelligence Jesus was constantly growing in spiritual grace and in a knowledge of the truth. He grew in moral strength and understanding through hours spent alone in nature—particularly those of the early morning—meditating, searching the Scriptures, and seeking His Father in prayer (see DA 90). In Nazareth, proverbial for its wickedness even in that perverse generation, He was ever exposed to temptation and had to be constantly on guard to preserve His purity of character (DA 71, 116).

At the close of His years of preparation for service the Father testified of Him, “Thou art my beloved Son; in thee I am well pleased” (ch. 3:22). He was a living example of what it means to be “perfect, even as your Father which is in heaven is perfect” (Matt. 5:48; DA 72).

For further comment on how Jesus met and triumphed over temptation see on Matt. 4:1–11; 26:38–41; Luke 2:40; Heb. 2:17; EGW Supplementary Material, on Luke 2:40.

Man. In personality, Jesus was known for a singular loveliness of disposition (DA 68, 254), a patience that nothing could disturb (DA 68, 69), the grace of unselfish courtesy (DA 69), cheerfulness and tact (DA 73, 87), sympathy and tenderness (DA 74), youthful modesty and grace (DA 80). From childhood, His one purpose in life was to bless others (DA 70, 90, 92), and His willing hands were ever ready to serve them (DA 86). He performed faithfully the duties of a son, brother, friend, and citizen (DA 72, 82).

The perfect character development of Jesus from infancy to manhood, without sin, is, perhaps, the most amazing fact of His entire life. It staggers the imagination. And in view of the assurances that He enjoyed no opportunities that God is unwilling to provide for our children (DA 70), we may profitably inquire, “How can these things be?” (cf. John 3:9).

In the first place, “Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity” (DA 49). He was permitted “to meet life’s peril in common with every human soul, to fight the battle as every child of humanity must fight it, at the risk of failure and eternal loss” (DA 49). In the second place, the child Jesus was not supernaturally endowed with wisdom above that of other normal children. He thought, spoke, and acted with the wisdom of a child (DA 70, 71; COL 83). “But at each stage of His development He was perfect, with the simple, natural grace of a sinless life” (COL 83). In the third place, the environment in which Jesus grew up—the proverbial wickedness of Nazareth—subjected Him “to all the conflicts which we have to meet” (DA 71; cf. 116), yet even in childhood and youth His life was not marred by a single wrong thought or act (DA 88).

It is largely by the precept and example of their parents that the character of children is determined. When children are privileged to see in their parents’ lives a reflection of the tenderness, justice, and patience of God, they come to know Him as He is (PP 308). The cultivation of love for, trust in, and obedience to earthly parents prepares children to love, trust, and obey their heavenly Father (see PK 245; 4T 337; see on Matt. 1:16). If parents will come humbly to the Saviour today, willing to be guided by Him in the training of their children, they are promised grace sufficient to mold the characters of their children as Mary did that of the child Jesus (see DA 69; cf. 512).

Parents who would see the character of Jesus reflected in their children will avail themselves of the wealth of inspired counsel available on this important subject, and will diligently and patiently apply it in the family circle (see COL 80–89, 325–365; DA 68–74, 84–92; MH 349–394). Like Abraham, they will “command” their children and household (see on Gen. 18:19) with kindness, patience, and understanding (see Eph. 6:4; Col. 3:21)—yet with firmness (see on Prov. 13:24; 19:18).

Ellen G. White comments

1–3, 7 DA 44

1–20DA 43–49

7–11DA 47

8, 9 MH 477

10 Ev 387

10, 11 DA 231; Te 284

10–14GC 314; ML 363

12–14EW 153

14 AA 579; DA 48, 308, 803; GC 46; GW 283, 469; PP 65; Te 284; 6T 421; 8T 139

18–20DA 48

21–38DA 50–58

22, 24 DA 50

25 GC 315

25, 26 DA 55

29–32 CT 446; DA 55; FE 448

32 DA 465; GC 315

34 DA 231

34, 35 DA 55, 56; 4T 55

35 DA 145

36, 38 DA 55, 231

39, 40 PP 592

40 AH 290, 507; CG 187, 205, 345; COL 83; CT 141, 147, 178; DA 68; Ed 78; FE 392, 418, 438, 443; MH 400; ML 298; MYP 78; 8T, 223

41, 42 DA 75

41–51 DA 75–83

42–476T 75

43–45DA 80

46, 47 Ev 140; FE 400

46–49DA 81

48, 49 GW 111; MH 19

49 COL 283; DA 146, 486; FE 392

51 FE 142, 393; 3T 566; 5T 42

51, 52 FE 438; ML 299

52 AH 290, 297; CG 187, 205; COL 83; CT 141, 260, 446; DA 68, 74; FE 392, 400, 448; MH 349; ML 298; 1T 339