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Matthew Henry’s Complete Commentary
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Matthew Henry |
L U K E.
CHAP. II.
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,
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,
III. The circumcision of Christ, and the naming of him,
IV. The presenting of him in the temple,
V. The testimonies of Simeon, and Anna the prophetess, concerning him,
VI. Christ’s growth and capacity,
VIII. His observing the passover at twelve years old, and his disputing
with the doctors in the temple,
And this, with what we have met with
is all we have concerning our Lord Jesus, till he entered upon his
public work in the thirtieth year of his age.
| The Birth of Christ. |
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1 And it came to pass in those days, that there went out a
decree from Cæsar Augustus, that all the world should be taxed.
2 (And this taxing was first made when Cyrenius was governor
of Syria.)
3 And all went to be taxed, every one into his own city.
4 And Joseph also went up from Galilee, out of the city of
Nazareth, into Judæa, unto the city of David, which is called
Bethlehem; (because he was of the house and lineage of David:)
5 To be taxed with Mary his espoused wife, being great with
child.
6 And so it was, that, while they were there, the days were
accomplished that she should be delivered.
7 And she brought forth her firstborn son, and wrapped him in
swaddling clothes, and laid him in a manger; because there was no
room for them in the inn.
The fulness of time was now come, when God would send forth his
Son, made of a woman, and made under the law; and it was
foretold that he should be born at Bethlehem. Now here we have an
account of the time, place, and manner of it.
I. The time when our Lord Jesus was born. Several things may be
gathered out of these verses which intimate to us that it was the
proper time.
1. He was born at the time when the fourth monarchy was in its
height, just when it was become, more than any of the three before it,
a universal monarchy. He was born in the days of Augustus
Cæsar, when the Roman empire extended itself further than ever
before or since, including Parthia one way, and Britain another way; so
that it was then called Terraram orbis imperium–The empire of the
whole earth; and here that empire is called all the world
(v. 1),
for there was scarcely any part of the civilized world, but what was
dependent on it. Now this was the time when the Messiah was to be born,
according to Daniel’s prophecy
(Dan. ii. 44):
In the days of these kings, the kings of the fourth monarchy,
shall the God of heaven set up a kingdom which shall never be
destroyed.
2. He was born when Judea was become a province of the empire, and
tributary to it; as appears evidently by this, that when all the Roman
empire was taxed, the Jews were taxed among the rest. Jerusalem was
taken by Pompey the Roman general, about sixty years before this, who
granted the government of the church to Hyrcanus, but not the
government of the state; by degrees it was more and more reduced, till
now at length it was quite subdued; for Judea was ruled by Cyrenius the
Roman governor of Syria
(v. 2):
the Roman writers call him Sulpitius Quirinus. Now just at this
juncture, the Messiah was to be born, for so was dying Jacob’s
prophecy, that Shiloh should come when the sceptre was departed from
Judah, and the lawgiver from between his feet,
Gen. xlix. 10.
This was the first taxing that was made in Judea, the first
badge of their servitude; therefore now Shiloh must come, to set up his
kingdom.
3. There is another circumstance, as to the time, implied in this
general enrolment of all the subjects of the empire, which is, that
there was now universal peace in the empire. The temple of Janus was
now shut, which it never used to be if any wars were on foot; and now
it was fit for the Prince of peace to be born, in whose days swords
should be beaten into plough-shares.
II. The place where our Lord Jesus was born is very observable. He was
born at Bethlehem; so it was foretold
(Mic. v. 2),
the scribes so understood it
so did the common people,
The name of the place was significant. Bethlehem signifies the
house of bread; a proper place for him to be born in who is the
Bread of life, the Bread that came down from heaven. But that
was not all; Bethlehem was the city of David, where he was born, and
therefore there he must be born who was the Son of David.
Zion was also called the city of David
(2 Sam. v. 7),
yet Christ was not born there; for Bethlehem was that city of David
where he was born in meanness, to be a shepherd; and this our
Saviour, when he humbled himself, chose for the place of his birth; not
Zion, where he ruled in power and prosperity, that was to be a type of
the church of Christ, that mount Zion. Now when the virgin Mary
was with child, and near her time, Providence so ordered it that, by
order from the emperor, all the subjects of the Roman empire
were to be taxed; that is, they were to give in their
names to the proper officers, and they were to be registered
and enrolled, according to their families, which is the proper
signification of the word here used; their being taxed was but
secondary. It is supposed that they made profession of subjection to
the Roman empire, either by some set form of words, or at least by
payment of some small tribute, a penny suppose, in token of their
allegiance, like a man’s atturning tenant. Thus are they vassals
upon record, and may thank themselves.
According to this decree, the Jews (who were now nice in
distinguishing their tribes and families) provided that in their
enrolments particular care should be had to preserve the memory of
them. Thus foolishly are they solicitous to save the shadow,
when they had lost the substance.
That which Augustus designed was either to gratify his pride in
knowing the numbers of his people, and proclaiming it to the world, or
he did it in policy, to strengthen his interest, and make his
government appear the more formidable; but Providence had another reach
in it. All the world shall be at the trouble of being enrolled,
only that Joseph and Mary may. This brought them up from Nazareth in
Galilee to Bethlehem in Judea, because they were of the stock and
lineage of David
(v. 4, 5);
and perhaps, being poor and low, they thought the royalty of their
extraction rather than a burden and expense to them than a matter of
pride. Because it is difficult to suppose that every Jew (women as well
as men) was obliged to repair to the city of which their ancestors
were, and there be enrolled, now, at a time when they kept not to the
bounds of their tribes, as formerly, it may be offered as a conjecture
that this great exactness was used only with the family of
David, concerning which, it is probable, the emperor gave
particular orders, it having been the royal family, and still talked of
as designed to be so, that he might know its number and strength.
Divers ends of Providence were served by this.
1. Hereby the virgin Mary was brought, great with child, to
Bethlehem, to be delivered there, according to the prediction;
whereas she had designed to lie in at Nazareth. See how man purposes
and God disposes; and how Providence orders all things for the
fulfilling of the scripture, and makes use of the projects men have for
serving their own purposes, quite beyond their intention, to serve
his.
2. Hereby it appeared that Jesus Christ was of the seed of
David; for what brings his mother to Bethlehem now, but because she
was of the stock and lineage of David? This was a material thing
to be proved, and required such an authentic proof as this. Justin
Martyr and Tertullian, two of the earliest advocates for the Christian
religion, appeal to these rolls or records of the
Roman empire, for the proof of Christ’s being born of the house
of David.
3. Hereby it appeared that he was made under the law; for he
became a subject of the Roman empire as soon as he was born, a
servant of rulers,
Isa. xlix. 7.
Many suppose that, being born during the time of the taxing, he was
enrolled as well as his father and mother, that it might appear how
he made himself of no reputation, and took upon him the form
of a servant. Instead of having kings tributaries to him, when he
came into the world he was himself a tributary.
III. The circumstances of his birth, which were very mean, and under
all possible marks of contempt. He was indeed a first-born son;
but it was a poor honour to be the first-born of such a poor woman as
Mary was, who had no inheritance to which he might be entitled as
first-born, but what was in nativity.
1. He was under some abasements in common with other children; he was
wrapped in swaddling clothes, as other children are when they
are new-born, as if he could be bound, or needed to be kept straight.
He that makes darkness a swaddling band for the sea was himself
wrapped in swaddling bands,
Job xxxviii. 9.
The everlasting Father became a child of time, and men said to him
whose out-goings were of old from everlasting, We know this man,
whence he is,
John vii. 27.
The Ancient of days became an infant of a span long.
2. He was under some abasements peculiar to himself.
(1.) He was born at an inn. That son of David that was the glory
of his father’s house had no inheritance that he could command, no not
in the city of David, no nor a friend that would accommodate his mother
in distress with lodgings to be brought to bed in. Christ was born
in an inn, to intimate that he came into the world but to
sojourn here for awhile, as in an inn, and to teach us to do likewise.
An inn receives all comers, and so does Christ. He hangs out the banner
of love for his sign, and whoever comes to him, he will in no wise cast
out; only, unlike other inns, he welcomes those that come without
money and without price. All is on free cost.
(2.) He was born in a stable; so some think the word signifies
which we translate a manger, a place for cattle to stand to be
fed in. Because there was no room in the inn, and for want of
conveniences, nay for want of necessaries, he was laid in a
manger, instead of a cradle. The word which we render swaddling
clothes some derive from a word that signifies to rend, or
tear, and these infer that he was so far from having a good suit
of child-bed linen, that his very swaddles were ragged and torn. His
being born in a stable and laid in a manger was an instance,
[1.] Of the poverty of his parents. Had they been rich, room would have
been made for them; but, being poor, they must shift as they
could.
[2.] Of the corruption and degeneracy of manners in that age; that a
woman in reputation for virtue and honour should be used so
barbarously. If there had been any common humanity among them, they
would not have turned a woman in travail into a stable.
[3.] It was an instance of the humiliation of our Lord Jesus. We were
become by sin like an out-cast infant, helpless and forlorn; and such a
one Christ was. Thus he would answer the type of Moses, the great
prophet and lawgiver of the Old Testament, who was in his infancy cast
out in an ark of bulrushes, as Christ in a manger. Christ would
hereby put a contempt upon all worldly glory, and teach us to slight
it. Since his own received him not, let us not think it strange
if they receive us not.
| Angels Appear to the Shepherds; Visit of the Shepherds to Christ. |
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8 And there were in the same country shepherds abiding in the
field, keeping watch over their flock by night.
9 And, lo, the angel of the Lord came upon them, and the glory
of the Lord shone round about them: and they were sore afraid.
10 And the angel said unto them, Fear not: for, behold, I bring
you good tidings of great joy, which shall be to all people.
11 For unto you is born this day in the city of David a
Saviour, which is Christ the Lord.
12 And this shall be a sign unto you; Ye shall find the babe
wrapped in swaddling clothes, lying in a manger.
13 And suddenly there was with the angel a multitude of the
heavenly host praising God, and saying,
14 Glory to God in the highest, and on earth peace, good will
toward men.
15 And it came to pass, as the angels were gone away from them
into heaven, the shepherds said one to another, Let us now go
even unto Bethlehem, and see this thing which is come to pass,
which the Lord hath made known unto us.
16 And they came with haste, and found Mary, and Joseph, and
the babe lying in a manger.
17 And when they had seen it, they made known abroad the
saying which was told them concerning this child.
18 And all they that heard it wondered at those things which
were told them by the shepherds.
19 But Mary kept all these things, and pondered them in her
heart.
20 And the shepherds returned, glorifying and praising God for
all the things that they had heard and seen, as it was told unto
them.
The meanest circumstances of Christ’s humiliation were all along
attended with some discoveries of his glory, to balance them, and take
off the offence of them; for even when he humbled himself God did in
some measure exalt him and give him earnests of his future exaltation.
When we saw him wrapped in swaddling clothes and laid in a
manger, we were tempted to say, “Surely this cannot be the Son
of God.” But see his birth attended, as it is here, with a choir of
angels, and we shall say, “Surely this cannot be the Son of
God.” But see his birth attended, as it is here, with a choir of
angels, and we shall say, “Surely it can be no other than the Son of
God, concerning whom it was said, when he was brought into the
world, Let all the angels of God worship him,”
We had in Matthew an account of the notice given of the arrival of this
ambassador, this prince from heaven, to the wise men, who were
Gentiles, by a star; here we are told of the notice given of it to the
shepherds, who were Jews, by an angel: to each God chose to speak in
the language they were most conversant with.
I. See here how the shepherds were employed; they were abiding in
the fields adjoining to Bethlehem, and keeping watch over their
flocks by night,
v. 8.
The angel was not sent to the chief priests or the elders (they were
not prepared to receive these tidings), but to a company of poor
shepherds, who were like Jacob, plain men dwelling in tents, not
like Esau, cunning hunters. The patriarchs were shepherds. Moses
and David particularly were called from keeping sheep to rule God’s
people; and by this instance God would show that he had still a favour
for those of that innocent employment. Tidings were brought to Moses of
the deliverance of Israel out of Egypt, when he was keeping sheep, and
to these shepherds, who, it is probable, were devout pious men, the
tidings were brought of a greater salvation. Observe,
1. They were not sleeping in their beds, when this news was
brought them (though many had very acceptable intelligence from heaven
in slumbering upon the bed), but abiding in the fields,
and watching. Those that would hear from God must stir up
themselves. They were broad awake, and therefore could not be
deceived in what they saw and heard, so as those may be who are half
asleep.
2. They were employed now, not in acts of devotion, but in the business
of their calling; they were keeping watch over their flock, to
secure them from thieves and beasts of prey, it being probably in the
summer time, when they kept their cattle out all night, as we do now,
and did not house them. Note, We are not out of the way of divine
visits when we are sensibly employed in an honest calling, and abide
with God in it.
II. How they were surprised with the appearance of the angel
(v. 9):
Behold, an angel of the Lord came upon them, of a sudden,
epeste—stood over them; most probably, in the air
over their heads, as coming immediately from heaven. We read it, the
angel, as if it were the same that appeared once and again in the
chapter before, the angel Gabriel, that was caused to fly
swiftly; but that is not certain. The angel’s coming upon them
intimates that they little thought of such a thing, or expected it; for
it is in a preventing way that gracious visits are made us from
heaven, or ever we are aware. That they might be sure it was an
angel from heaven, they saw and heard the glory of the Lord round
about them; such as made the night as bright as day, such a glory
as used to attend God’s appearance, a heavenly glory, or an
exceedingly great glory, such as they could not bear the
dazzling lustre of. This made them sore afraid, put them into
great consternation, as fearing some evil tidings. While we are
conscious to ourselves of so much guilt, we have reason to fear lest
every express from heaven should be a messenger of wrath.
III. What the message was which the angel had to deliver to the
shepherds,
1. He gives a supersedeas to their fears: “Fear
not, for we have nothing to say to you that needs be a terror to
you; you need not fear your enemies, and should not fear
your friends.”
2. He furnishes them with abundant matter for joy: “Behold, I
evangelize to you great joy; I solemnly declare it, and you have
reason to bid it welcome, for it shall bring joy to all people,
and not to the people of the Jews only; that unto you is born this
day, at this time, a Saviour, the Saviour that has been so
long expected, which is Christ the Lord, in the city of David,”
Jesus is the Christ, the Messiah, the Anointed; he is the Lord,
Lord of all; he is a sovereign prince; nay, he is God, for the
Lord, in the Old Testament, answers to Jehovah. He is a
Saviour, and he will be a Saviour to those only that accept him for
their Lord. “The Saviour is born, he is born this day;
and, since it is matter of great joy to all people, it is not to
be kept secret, you may proclaim it, may tell it to whom you please. He
is born in the place where it was foretold he should be born, in the
city of David; and he is born to you; to you Jews he is
sent in the first place, to bless you, to you shepherds,
though poor and mean in the world.” This refers to
Unto us a child is born, unto us a son is given. To you
men, not to us angels; he took not on him the nature of angels.
This is matter of joy indeed to all people, great joy.
Long-looked for is come at last. Let heaven and earth rejoice before
this Lord, for he cometh.
3. He gives them a sign for the confirming of their faith in this
matter. “How shall we find out this child in Bethlehem, which is now
full of the descendants from David?” “You will find him by this token:
he is lying in a manger, where surely never any new-born infant
was laid before.” They expected to be told, “You shall find him, though
a babe, dressed up in robes, and lying in the best house in the town,
lying in state, with a numerous train of attendants in rich liveries.”
“No, you will find him wrapped in swaddling clothes, and laid
in a manger.” When Christ was here upon earth, he
distinguished himself, and made himself remarkable, by nothing
so much as the instances of his humiliation.
IV. The angels’ doxology to God, and congratulations of
men, upon this solemn occasion,
The message was no sooner delivered by one angel (that was sufficient
to go express) than suddenly there was with that angel a multitude
of the heavenly hosts; sufficient, we may be sure, to make a
chorus, that were heard by the shepherds, praising God;
and certainly their song was not like that
which no man could learn, for it was designed that we should all
learn it.
1. Let God have the honour of this work: Glory to God in the
highest. God’s good-will to men, manifested in sending the Messiah,
redounds very much to his praise; and angels in the highest heavens,
though not immediately interested in it themselves, will celebrate it
to his honour,
Glory to God, whose kindness and love designed this favour, and
whose wisdom contrived it in such a way as that one divine attribute
should not be glorified at the expense of another, but the honour of
all effectually secured and advanced. Other works of God are for his
glory, but the redemption of the world is for his glory in the
highest.
2. Let men have the joy of it: On earth peace, good-will toward
men. God’s good-will in sending the Messiah introduced peace
in this lower world, slew the enmity that sin had raised between God
and man, and resettled a peaceable correspondence. If God be at peace
with us, all peace results from it: peace of conscience, peace with
angels, peace between Jew and Gentile. Peace is here put for all
good, all that good which flows to us from the incarnation of
Christ. All the good we have, or hope, is owing to God’s
good-will; and, if we have the comfort of it, he must have the
glory of it. Nor must any peace, and good, be expected in
a way inconsistent with the glory of God; therefore not in any way of
sin, nor in any way but by a Mediator. Here was the peace
proclaimed with great solemnity; whoever will, let them come and
take the benefit of it. It is on earth peace, to men of
good-will (so some copies read it), en anthropois
eudokias; to men who have a good-will to God, and are
willing to be reconciled; or to men whom God has a good-will to,
though vessels of his mercy. See how well affected the angels are to
man, and to his welfare and happiness; how well pleased they were in
the incarnation of the Son of God, though he passed by their nature;
and ought not we much more to be affected with it? This is a
faithful saying, attested by an innumerable company of angels,
and well worthy of all acceptation, That the good-will of God toward
men is glory to God in the highest, and peace on the earth.
V. The visit which the shepherds made to the new-born Saviour.
1. They consulted about it,
While the angels were singing their hymn, they could attend to that
only; but, when they were gone away from them into heaven (for
angels, when they appeared, never made any long stay, but returned as
soon as they had despatched their business), the shepherds said one
to another, Let us go to Bethlehem. Note, When extraordinary
messages from the upper world are no more to be expected, we must set
ourselves to improve the advantages we have for the confirming of our
faith, and the keeping up of our communion with God in this lower
world. And it is no reflection upon the testimony of angels, no nor
upon a divine testimony itself, to get it corroborated by observation
and experience. But observe, These shepherds do not speak doubtfully,
“Let us go see whether it be so or no;” but with assurance, Let us
go see this thing which is come to pass; for what room was left to
doubt of it, when the Lord had thus made it known to
them? The word spoken by angels was stedfast and
unquestionably true.
2. They immediately made the visit,
They lost no time, but came with haste to the place, which,
probably, the angel directed them to more particularly than is recorded
(“Go to the stable of such an inn”); and there they found Mary and
Joseph, and the babe lying in the manger. The poverty and
meanness in which they found Christ the Lord were no shock to
their faith, who themselves knew what it was to live a life of
comfortable communion with God in very poor and mean circumstances. We
have reason to think that the shepherds told Joseph and Mary of the
vision of the angels they had seen, and the song of the angels they had
heard, which was a great encouragement to them, more than if a visit
had been made them by the best ladies in the town. And it is probable
that Joseph and Mary told the shepherds what visions they had had
concerning the child; and so, by communicating their experiences to
each other, they greatly strengthened one another’s faith.
VI. The care which the shepherds took to spread the report of this
(v. 17):
When they had seen it, though they saw nothing in the child that
should induce them to believe that he was Christ the Lord, yet
the circumstances, how mean soever they were, agreeing with the sign
that the angel had given them, they were abundantly satisfied; and as
the lepers argued
This being a day of good tidings, we dare not hold our
peace), so they made known abroad the whole story of what
was told them, both by the angels, and by Joseph and
Mary, concerning this child, that he was the Saviour, even
Christ the Lord, that in him there is peace on earth, and
that he was conceived by the power of the Holy Ghost, and
born of a virgin. This they told every body, and agreed in their
testimony concerning it. And now if, when he is in the world,
the world knows him not, it is their own fault, for they have
sufficient notice given them. What impression did it make upon people?
Why truly, All they that heard it wondered at those things which
were told them by the shepherds,
v. 18.
The shepherds were plain, downright, honest men, and they could
not suspect them guilty of any design to impose upon them; what they
had said therefore was likely to be true, and, if true, they could not
but wonder at it, that the Messiah should be born in a stable
and not in a palace, that angels should bring news of it to poor
shepherds and not to the chief priests. They wondered, but never
enquired any further about the Saviour, their duty to him, or
advantages by him, but let the thing drop as a nine days’
wonder. O the amazing stupidity of the men of that generation!
Justly were the things which belonged to their peace hid from their
eyes, when they thus wilfully shut their eyes against
them.
VII. The use which those made of these things, who did believe them.
1. The virgin Mary made them the matter of her private
meditation. She said little, but kept all these things, and
pondered them in her heart,
v. 19.
She laid the evidences together, and kept them in reserve, to be
compared with the discoveries that should afterwards be made her. As
she had silently left it to God to clear up her virtue, when that was
suspected, so she silently leaves it to him to publish her honour, now
when it was veiled; and it is satisfaction enough to find that, if no
one else takes notice of the birth of her child, angels do. Note, The
truths of Christ are worth keeping; and the way to keep them safe is to
ponder them. Meditation is the best help to memory.
2. The shepherds made them the matter of their more public
praises. If others were not affected with those things, yet they
themselves were
(v. 20):
They returned, glorifying and praising God, in concurrence with
the holy angels. If others would not regard the report they made to
them, God would accept the thanksgivings they offered to him. They
praised God for what they had heard from the angel, and for what
they had seen, the babe in the manger, and just then
in the swaddling, when they came in, as it had been spoken to
them. They thanked God that they had seen Christ, though in the depth
of his humiliation. As afterwards the cross of Christ, so now his
manger, was to some foolishness and a
stumbling-block, but others saw in it, and admired, and praised,
the wisdom of God and the power of God.
| Christ Presented in the Temple. |
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21 And when eight days were accomplished for the circumcising
of the child, his name was called JESUS, which was so named of
the angel before he was conceived in the womb.
22 And when the days of her purification according to the law
of Moses were accomplished, they brought him to Jerusalem, to
present him to the Lord;
23 (As it is written in the law of the Lord, Every male that
openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in
the law of the Lord, A pair of turtledoves, or two young pigeons.
Our Lord Jesus, being made of a woman, was made under the
law,
Gal. iv. 4.
He was not only, as the son of a daughter of Adam, made under the law
of nature, but as the son of a daughter of Abraham was made
under the law of Moses; he put his neck under that yoke, though
it was a heavy yoke, and a shadow of good things to come. Though
its institutions were beggarly elements, and rudiments of
this world, as the apostle calls them, Christ submitted to it, that
he might with the better grace cancel it, and set it aside for us.
Now here we have two instances of his being made under that
law, and submitting to it.
I. He was circumcised on the very day that the law appointed
(v. 21):
When eight days were accomplished, that day seven-night that he
was born, they circumcised him.
1. Though it was a painful operation (Surely a bloody husband
thou has been, said Zipporah to Moses, because of the
circumcision,
Exod. iv. 25),
yet Christ would undergo it for us; nay, therefore he submitted
to it, to give an instance of his early obedience, his obedience unto
blood. Then he shed his blood by drops, which afterwards he poured out
in purple streams.
2. Though it supposed him a stranger, that was by that ceremony
to be admitted into covenant with God, whereas he had always been his
beloved Son; nay, though it supposed him a sinner, that
needed to have his filthiness taken away, whereas he had no impurity or
superfluity of naughtiness to be cut off, yet he submitted to
it; nay, therefore he submitted to it, because he would be made
in the likeness, not only of flesh, but of sinful flesh,
Rom. viii. 3.
3. Though thereby he made himself a debtor to the whole law
(Gal. v. 3),
yet he submitted to it; nay, therefore he submitted to it,
because he would take upon him the form of a servant, though he was
free-born. Christ was circumcised,
(1.) That he might own himself of the seed of Abraham, and of that
nation of whom, as concerning the flesh, Christ came, and who
was to take on him the seed of Abraham,
Heb. ii. 16.
(2.) That he might own himself a surety for our sins, and an undertaker
for our safety. Circumcision (saith Dr. Goodwin) was our bond,
whereby we acknowledged ourselves debtors to the law; and
Christ, by being circumcised, did as it were set his hand to it, being
made sin for us. The ceremonial law consisted much in
sacrifices; Christ hereby obliged himself to offer, not the blood of
bulls or goats, but his own blood, which none that ever were
circumcised before could oblige themselves to.
(3.) That he might justify, and put an honour upon, the dedication of
the infant seed of the church to God, by that ordinance which is the
instituted seal of the covenant, and of the righteousness which is by
faith, as circumcision was
(Rom. iv. 11),
and baptism is. And certainly his being circumcised at eight days old
doth make much more for the dedicating of the seed of the faithful by
baptism in their infancy than his being baptized at thirty years old
doth for the deferring of it till they are grown up. The change of the
ceremony alters not the substance.
At his circumcision, according to the custom, he had his name given
him; he was called Jesus or Joshua, for he was so
named of the angel to his mother Mary before he was conceived in
the womb
(Luke i. 31),
and to his supposed father Joseph after,
[1.] It was a common name among the Jews, as John was
(Col. iv. 11),
and in this he would be made like unto his brethren.
[2.] It was the name of two eminent types of him in the Old Testament,
Joshua, the success or of Moses, who was commander of Israel, and
conqueror of Canaan; and Joshua, the high priest, who was therefore
purposely crowned, that he might prefigure Christ as a priest upon
his throne,
Zech. vi. 11, 13.
[3.] It was very significant of his undertaking. Jesus signifies a
Saviour. He would be denominated, not from the glories of his
divine nature, but from his gracious designs as Mediator; he brings
salvation.
II. He was presented in the temple. This was done with an eye to
the law, and at the time appointed by the law, when he was forty days
old, when the days of her purification were accomplished,
v. 22.
Many copies, and authentic ones, read auton for
autes, the days of their purification, the
purification both of the mother and of the child, for so it was
intended to be by the law; and our Lord Jesus, though he had no
impurity to be cleansed from, yet submitted to it, as he did to
circumcision, because he was made sin for us; and that, as by
the circumcision of Christ we might be circumcised, in
the virtue of our union and communion with him, with a spiritual
circumcision made without hands
(Col. ii. 11),
so in the purification of Christ we might be spiritually
purified from the filthiness and corruption which we brought into
the world with us. Now, according to the law,
1. The child Jesus, being a first-born son, was presented to the
Lord, in one of the courts of the temple. The law is here recited
(v. 23):
Every male that opens the womb shall be called holy to the Lord,
because by a special writ of protection the first-born of the Egyptians
were slain by the destroying angel; so that Christ, as first-born, was
a priest by a title surer than that of Aaron’s house. Christ was the
first-born among many brethren, and was called holy to the
Lord, so as never any other was; yet he was presented to the
Lord as other first-born were, and no otherwise. Though he was
newly come out of the bosom of the Father, yet he was presented
to him by the hands of a priest, as if he had been a stranger, that
needed one to introduce him. His being presented to the Lord now
signified his presenting himself to the Lord as Mediator, when
he was caused to draw near and approach unto him,
Jer. xxx. 21.
But, according to the law, he was redeemed,
Num. xviii. 15.
The first-born of many shalt thou redeem, and five
shekels was the value,
Lev. xxvii. 6; Num. xviii. 16.
But probably in case of poverty the priest was allowed to take less, or
perhaps nothing; for no mention is made of it here. Christ was
presented to the Lord, not to be brought back, for his
ear was bored to God’s door-post to serve him for ever;
and though he is not left in the temple as Samuel was, to minister
there, yet like him he is given to the Lord as long as he lives,
and ministers to him in the true temple not made with hands.
2. The mother brought her offering,
When she had presented that son of hers unto the Lord who was to be the
great sacrifice, she might have been excused from offering any other;
but so it is said in the law of the Lord, that law which was yet
in force, and therefore so it must be done, she must offer a pair of
turtle-doves, or two young pigeons; had she been of ability, she
must have brought a lamb for a burnt-offering, and a dove for
a sin-offering; but, being poor, and not able to reach the price of
a lamb, she brings two doves, one for a burnt-offering and
the other for a sin-offering (see
to teach us in every address to God, and particularly in those upon
special occasions, both to give thanks to God for his mercies to us and
to acknowledge with sorrow and shame our sins against him; in both we
must give glory to him, nor do we ever want matter for both. Christ was
not conceived and born in sin, as others are, so that
there was not that occasion in his case which there is in others; yet,
because he was made under the law, he complied with it. Thus it
became him to fulfil all righteousness. Much more doth it become
the best of men to join in confessions of sin; for who can say, I
have made my heart clean?
| Christ and Simeon in the Temple; Anna in the Temple. |
|
|
25 And, behold, there was a man in Jerusalem, whose name was
Simeon; and the same man was just and devout, waiting for the
consolation of Israel: and the Holy Ghost was upon him.
26 And it was revealed unto him by the Holy Ghost, that he
should not see death, before he had seen the Lord’s Christ.
27 And he came by the Spirit into the temple: and when the
parents brought in the child Jesus, to do for him after the
custom of the law,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace,
according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people
Israel.
33 And Joseph and his mother marvelled at those things which
were spoken of him.
34 And Simeon blessed them, and said unto Mary his mother,
Behold, this child is set for the fall and rising again of many
in Israel; and for a sign which shall be spoken against;
35 (Yea, a sword shall pierce through thy own soul also,) that
the thoughts of many hearts may be revealed.
36 And there was one Anna, a prophetess, the daughter of
Phanuel, of the tribe of Aser: she was of a great age, and had
lived with a husband seven years from her virginity;
37 And she was a widow of about fourscore and four years,
which departed not from the temple, but served God with
fastings and prayers night and day.
38 And she coming in that instant gave thanks likewise unto the
Lord, and spake of him to all them that looked for redemption in
Jerusalem.
39 And when they had performed all things according to the law
of the Lord, they returned into Galilee, to their own city
Nazareth.
40 And the child grew, and waxed strong in spirit, filled with
wisdom: and the grace of God was upon him.
Even when he humbles himself, still Christ has honour done him to
balance the offence of it. That we might not be stumbled at the
meanness of his birth, angels then did him honour; and now, that
we may not be offended at his being presented in the temple, like other
children born in sin, and without any manner of solemnity peculiar to
him, but silently, and in the crowd of other children, Simeon and Anna
now do him honour, by the inspiration of the Holy Ghost.
I. A very honourable testimony is borne to him by Simeon, which was
both a reputation to the child and an encouragement to the parents, and
might have been a happy introduction of the priests into an
acquaintance with the Saviour, if those watchmen had not been
blind. Now observe here,
1. The account that is given us concerning this Simeon, or Simon. He
dwelt now in Jerusalem, and was eminent for his piety and communion
with God. Some learned men, who have been conversant with the Jewish
writers, find that there was at this time one Simeon, a man of great
note in Jerusalem, the son of Hillel, and the first to whom they gave
the title of Rabban, the highest title that they gave to their
doctors, and which was never given but to seven of them. He succeeded
his father Hillel, as president of the college which his father
founded, and of the great Sanhedrim. The Jews say that he was endued
with a prophetical spirit, and that he was turned out of his
place because he witnessed against the common opinion of the Jews
concerning the temporal kingdom of the Messiah; and they likewise
observe that there is no mention of him in their Mishna, or book of
traditions, which intimates that he was no patron of those fooleries.
One thing objected against this conjecture is that at this time his
father Hillel was living, and that he himself lived many years after
this, as appears by the Jewish histories; but, as to that, he is not
here said to be old; and his saying, Now let thy servant depart
intimates that he was willing to die now, but does not conclude
that therefore he did die quickly. St. Paul lived many years after he
had spoken of his death as near,
Acts xx. 25.
Another thing objected is that the son of Simeon was Gamaliel, a
Pharisee, and an enemy to Christianity; but, as to that, it is no new
thing for a faithful lover of Christ to have a son a bigoted
Pharisee.
The account given of him here is,
(1.) That he was just and devout, just towards men and
devout towards God; these two must always go together, and each
will befriend the other, but neither will atone for the defect of the
other.
(2.) That he waited for the consolation of Israel, that is, for
the coming of the Messiah, in whom alone the nation of Israel, that was
now miserably harassed and oppressed, would find consolation.
Christ is not only the author of his people’s comfort, but the matter
and ground of it, the consolation of Israel. He was long a
coming, and they who believed he would come continued waiting,
desiring his coming, and hoping for it with patience;
I had almost said, with some degree of impatience waiting till
it came. He understood by books, as Daniel, that the time was at
hand, and therefore was now more than ever big with expectation of it.
The unbelieving Jews, who still expect that which is already come, use
it as an oath, or solemn protestation, As ever I hope to see the
consolation of Israel, so and so it is. Note, The consolation of
Israel is to be waited for, and it is worth waiting for, and it will be
very welcome to those who have waited for it, and continue
waiting.
(3.) The Holy Ghost was upon him, not only as a Spirit of
holiness, but as a Spirit of prophecy; he was filled with the Holy
Ghost, and enabled to speak things above himself.
(4.) He had a gracious promise made him, that before he died he should
have a sight of the Messiah,
He was searching what manner of time the Spirit of Christ in the
Old-Testament prophets did signify, and whether it were not now at
hand; and he received this oracle (for so the word signifies),
that he should not see death before he had seen the Messiah,
the Lord’s Anointed. Note, Those, and those only, can with
courage see death, and look it in the face without terror, that
have had by faith a sight of Christ.
2. The seasonable coming of Simeon into the temple, at the time when
Christ was presented there,
Just then, when Joseph and Mary brought in the child, to be registered
as it were in the church-book, among the first-born, Simeon came, by
direction of the Spirit, into the temple. The same Spirit that
had provided for the support of his hope now provided for the transport
of his joy. It was whispered in his ear, “Go to the temple now, and you
shall see what you have longed to see.” Note, Those that would see
Christ must go to his temple; for there The Lord, whom ye seek,
shall suddenly come to meet you, and there you must be ready to
meet him.
3. The abundant satisfaction wherewith he welcomed this sight: He
took him up in his arms
(v. 28),
he embraced him with the greatest affection imaginable, laid him
in his bosom, as near his heart as he could, which was as full of joy
as it could hold. He took him up in his arms, to present him to
the Lord (so some think), to do either the parent’s part or the
priest’s part; for divers of the ancients say that he was himself a
priest. When we receive the record which the gospel gives us of Christ
with a lively faith, and the offer it makes us of Christ with love and
resignation, then we take Christ in our arms. It was promised
him that he should have a sight of Christ; but more is performed
than was promised: he has him in his arms.
4. The solemn declaration he made hereupon: He blessed God, and
said, Lord, now let thou thy servant depart in peace,
v. 29-32.
(1.) He has a pleasant prospect concerning himself, and (which
is a great attainment) is got quite above the love of life and fear of
death; nay, he is arrived at a holy contempt of life, and desire of
death: “Lord, now let thou thy servant depart, for mine eyes
have seen the salvation I was promised a sight of before I died.” Here
is,
[1.] An acknowledgment that God had been as good as his word;
there has not failed one tittle of his good promises, as Solomon owns,
Note, Never any that hoped in God’s word were made ashamed of their
hope.
[2.] A thanksgiving for it. He blessed God that he saw that
salvation in his arms which many prophets and kings desired to see, and
might not.
[3.] A confession of his faith, that the child in his arms was the
saviour, the Salvation itself; thy salvation, the
salvation of thine appointing, the salvation which thou has
prepared with a great deal of contrivance. And, while it has been
thus long in the coming, it hath still been in the
preparing.
[4.] It is a farewell to this world: “Now let thy servant
depart; now mine eyes have been blessed with this sight, let them
be closed, and see no more in this world.” The eye is not satisfied
with seeing
(Eccl. i. 8),
till it hath seen Christ, and then it is. What a poor thing doth
this world look to one that hath Christ in his arms and salvation in
his eye! Now adieu to all my friends and relations, all my enjoyments
and employments here, even the temple itself.
[5.] It is a welcome to death: Now let thy servant depart. Note,
Death is a departure, the soul’s departure out of the body, from the
world of sense to the world of spirits. We must not depart till God
give us our discharge, for we are his servants and must not quit
his service till we have accomplished our time. Moses was promised that
he should see Canaan, and then die; but he prayed that this word
might be altered,
Simeon is promised that he should not see death till he had
seen Christ; and he is willing to construe that beyond what was
expressed, as an intimation that, when he had seen Christ, he should
die: Lord, be it so, saith he, now let me depart. See
here, First, How comfortable the death of a good man is;
he departs as God’s servant from the place of his toil to that
of his rest. He departs in peace, peace with God, peace with his
own conscience; in peace with death, well-reconciled to it,
well-acquainted with it. He departs according to God’s word, as
Moses at the word of the Lord
the word of precept, Go up and die; the word of promise, I
will come again and receive you to myself. Secondly, What is the
ground of this comfort? For mine eyes have seen thy salvation.
This bespeaks more than a great complacency in the sight, like that of
Jacob
Now let me die, since I have seen thy face. It bespeaks a
believing expectation of a happy state on the other side death, through
this salvation he now had a sight of, which not only takes off the
terror of death, but makes it gain,
Phil. i. 21.
Note, Those that have welcomed Christ may welcome death.
(2.) He has a pleasant prospect concerning the world, and concerning
the church. This salvation shall be,
[1.] A blessing to the world. It is prepared before the face of all
people, not to be hid in a corner, but to be made known; to be a
light to lighten the Gentiles that now sit in darkness: they
shall have the knowledge of him, and of God, and another world through
him. This has reference to
I will give thee for a light to the Gentiles; for Christ came to
be the light of the world, not a candle in the Jewish candlestick, but
the Sun of righteousness.
[2.] A blessing to the church: the glory of thy people Israel.
It was an honour to the Jewish nation that the Messiah sprang out of
one of their tribes, and was born, and lived, and died, among them. And
of those who were Israelites indeed of the spiritual Israel, he was
indeed the glory, and will be so to eternity,
They shall glory in him. In the Lord shall all the seed of
Israel be justified and shall glory,
Isa. xlv. 25.
When Christ ordered his apostles to preach the gospel to all nations,
therein he made himself a light to lighten the Gentiles; and
when he added, beginning at Jerusalem, he made himself the
glory of his people Israel.
5. The prediction concerning this child, which he delivered, with his
blessing, to Joseph and Mary. They marvelled at those things
which were still more and more fully and plainly spoken concerning this
child,
And because they were affected with, and had their faith strengthened
by, that which was said to them, here is more said to them.
(1.) Simeon shows them what reason they had to rejoice; for he
blessed them
(v. 34),
he pronounced them blessed who had the honour to be related to this
child, and were entrusted with the bringing him up. He prayed
for them, that God would bless them, and would have others do so
too. They had reason to rejoice, for this child should be, not only a
comfort and honour to them, but a public blessing. He is set for the
rising again of many in Israel, that is, for the conversion of many
to God that are dead and buried in sin, and for the consolation of many
in God that are sunk and lost in sorrow and despair. Those whom he is
set for the fall of may be the same with those whom he is set
for the rising again of. He is set eis ptosin kai
anastasin—for their fall, in order to their rising
again; to humble and abase them, and bring them off from all
confidence in themselves, that they may be exalted by relying on
Christ; he wounds and then heals, Paul falls, and rises
again.
(2.) He shows them likewise what reason they had to rejoice with
trembling, according to the advice given of old, with reference to
the Messiah’s kingdom,
Lest Joseph, and Mary especially, should be lifted up with the
abundance of the revelations, here is a thorn in the flesh for
them, an allay to their joy; and it is what we sometimes need.
[1.] It is true, Christ shall be a blessing to Israel; but there are
those in Israel whom he is set for the fall of, whose
corruptions will be provoked, who will be prejudiced and enraged
against him, and offended, and whose sin and ruin will be aggravated by
the revelation of Jesus Christ; many who will extract poison to
themselves out of the balm of Gilead, and split their souls on the Rock
of salvation, to whom this precious Foundation-stone will be a stone
of stumbling. This refers to that prophecy
He shall be for a sanctuary to some, and yet for a snare
to others,
Note, As it is pleasant to think how many there are to whom Christ and
his gospel are a savour of life unto life, so it is sad to think how
many there are to whom it is a savour of death unto death. He is set
for a sign, to be admired by some, but by others, by many,
spoken against. He had many eyes upon him, during the time of
his public ministry, he was a sign, but he had many tongues
against him, the contradiction and reproach of sinners, he was
continually cavilled at and abused; and the effects of this will be
that the thoughts of many hearts will be revealed
(v. 35),
that is, upon this occasion, men will show themselves, will
discover, and so distinguish, themselves. The secret good affections
and dispositions in the minds of some will be revealed by their
embracing Christ, and closing with him; the secret corruptions and
vicious dispositions of others, that otherwise would never have
appeared so bad, will be revealed by their enmity to Christ and their
rage against him. Men will be judged of by the thoughts of their
hearts, their thoughts concerning Christ; are they for him, or
are they for his adversaries? The word of God is a
discerner of the thoughts and intents of the heart, and
by it we are discovered to ourselves, and shall be judged
hereafter.
[2.] It is true, Christ shall be a comfort to his mother; but be not
thou too proud of it, for a sword shall pass through thine own soul
also. He shall be a suffering Jesus; and, First, “Thou
shalt suffer with him, by sympathy, more than any other of his
friends, because of the nearness of thy relation, and strength of
affection, to him.” When he was abused, it was a sword in her
bones. When she stood by his cross, and saw him dying, we may well
think her inward grief was such that it might truly be said, A sword
pierced through her soul, it cut her to the heart. Secondly,
Thou shalt suffer for him. Many understand it as a prediction of
her martyrdom; and some of the ancients say that it had its
accomplishment in that. Note, In the midst of our greatest delights and
advancements in this world, it is good for us to know that bonds and
afflictions abide us.
II. He is taken notice of by one Anna, or Ann, a
prophetess, that one of each sex might bear witness to him in whom
both men and women are invited to believe, that they may
be saved. Observe,
1. The account here given of this Anna, who she was. She was,
(1.) A prophetess; the Spirit of prophecy now began to revive,
which had ceased in Israel above three hundred years. Perhaps no more
is meant than that she was one who had understanding in the scriptures
above other women, and made it her business to instruct the younger
women in the things of God. Though it was a very degenerate age of
the church, yet God left not himself without witness.
(2.) She was the daughter of Phanuel; her father’s name (says
Grotius) is mentioned, to put us in mind of Jacob’s Phanuel, or
Penuel
that now the mystery of that should be unfolded, when in Christ we
should as it were see God face to face, and our lives be preserved; and
her name signifies gracious.
(3.) She was of the tribe of Asher, which was in Galilee; this,
some think, is taken notice of to refute those who said, Out of
Galilee ariseth no prophet, when no sooner did prophecy revive but
it appeared from Galilee.
(4.) She was of a great age, a widow of about eighty-four years;
some think she had now been eighty-four years a widow, and then she
must be considerably above a hundred years old; others, rather than
suppose that a woman so very old should be capable of fasting and
praying as she did, suppose that she was only eighty-four years of age,
and had been long a widow. Though she was a young widow, and had lived
with her husband but seven years, yet she never married again, but
continued a widow to her dying day, which is mentioned to her praise.
(5.) She was a constant resident in or at least attendant
on the temple. Some think she had lodgings in the courts of the
temple, either in an alms-house, being maintained by the temple
charities; or, as a prophetess, she was lodged there, as in a proper
place to be consulted and advised with by those that desired to know
the mind of God; others think her not departing from the temple
means no more, than that she was constantly there at the time of divine
service: when any good work was to be done, she was ready to join in
it. It is most probable she had an apartment of her own among the
out-buildings of the temple; and, besides her constant attendance on
the public worship, abounded in private devotions, for she served
God with fastings and prayers night and day: having no secular
business to employ herself in, or being past it, she gave up herself
wholly to her devotions, and not only fasted twice in the week,
but always lived a mortified life, and spent that time in religious
exercises which others spent in eating and drinking and sleeping; she
not only observed the hours of prayer, but prayed night and
day; was always in a praying frame, lived a life of prayer, gave
herself to prayer, was frequent in ejaculations, large in solemn
prayers, and very particular in her intercessions. And in these she
served God; that was it that put a value upon them and an
excellency in to them. The Pharisees fasted often, and made
long prayers, but they served themselves, and their own pride
and covetousness, in their fastings and prayers; but this good woman
not only did that which was good, but did it from a good principle, and
with a good end; she served God, and aimed at his honour, in
fasting and praying. Note,
[1.] Devotion is a thing we ought to be constant in; other duties are
in season now and then, but we must pray always.
[2.] It is a pleasant sight to see aged Christians abounding in acts of
devotion, as those that are not weary of well-doing, that do not
think themselves above these exercises, or past them, but
that take more and more pleasure in them, and see more and more need of
them, till they come to heaven.
[3.] Those that are diligent and faithful in improving the light and
means they have shall have further discoveries made them. Anna is now
at length abundantly recompensed for her attendance so many years in
the temple.
2. The testimony she bore to our Lord Jesus
(v. 38):
She came in at that instant when the child was presented, and
Simeon discoursed concerning him; she, who was so constant to
the temple, could not miss the opportunity.
Now,
(1.) She gave thanks likewise to the Lord, just as Simeon,
perhaps like him, wishing now to depart in peace. Note, Those to whom
Christ is made known have reason enough to give thanks to the
Lord for so great a favour; and we should be excited to that duty
by the praises and thanksgivings of others; why should not we give
thanks likewise, as well as they? Anna concurred with Simeon, and
helped to make up the harmony. She confessed unto the Lord (so
it may be read); she made an open profession of her faith concerning
this child.
(2.) She, as a prophetess, instructed others concerning him: She
spoke of him to all them that believed the Messiah would come,
and with him looked for redemption in Jerusalem. Redemption was
the thing wanted, waited for, and wished for; redemption in
Jerusalem, for thence the word of the Lord was to go forth,
Isa. ii. 3.
Some there were in Jerusalem that looked for redemption; yet but
a few, for Anna, it should seem, had acquaintance with all them that
were joint-expectants with her of the Messiah; she knew where to find
them, or they where to find her, and she told them all the good news,
that she had seen the Lord; and it was great news, this of his birth
now, as afterwards that of his resurrection. Note, Those that have an
acquaintance with Christ themselves should do all they can to
bring others acquainted with him.
Lastly, Here is a short account of the infancy and childhood of
our Lord Jesus.
1. Where he spent it,
When the ceremony of presenting the child, and purifying the mother,
was all over, they returned into Galilee. Luke relates no more
concerning them, till they were returned into Galilee; but it appears
by St. Matthew’s gospel
(ch. ii.)
that from Jerusalem they returned to Bethlehem, where the wise men of
the east found them, and there they continued till they were directed
to flee into Egypt, to escape the malice and rage of Herod; and,
returning thence when Herod was dead, they were directed to go to their
old quarters in Nazareth, whence they had been perhaps some years
absent. It is here called their own city, because there they had
lived a great while, and their relations were there. He was ordered
further from Jerusalem, because his kingdom and priesthood were to have
no affinity with the present government of the Jewish church or state.
He is sent into a place of obscurity and reproach; for in this, as in
other things, he must humble himself and make himself of no
reputation.
2. How he spent it,
In all things it behoved him to be made like unto his brethren,
and therefore he passed through infancy and childhood as other children
did, yet without sin; nay, with manifest indications of a divine nature
in him. As other children, he grew in stature of body, and the
improvement of understanding in his human soul, that his natural
body might be a figure of his mystical body, which, though
animated by a perfect spirit, yet maketh increase of itself till
it comes to the perfect man,
Eph. iv. 13, 16.
But,
(1.) Whereas other children are weak in understanding and resolution,
he was strong in spirit. By the Spirit of God his human soul was
endued with extraordinary vigour, and all his faculties performed their
offices in an extraordinary manner. He reasoned strongly, and his
judgment was penetrating.
(2.) Whereas other children have foolishness bound in their
hearts, which appears in what they say or do, he was filled with
wisdom, not by any advantages of instruction and education, but by
the operation of the Holy Ghost; every thing he said and did was wisely
said, and wisely done, above his years.
(3.) Whereas other children show that the corruption of nature is in
them, and the tares of sin grow up with the wheat of
reason, he made it appear that nothing but the grace of God was
upon him (the wheat sprang up without tares), and that, whereas
other children are by nature children of wrath, he was greatly
beloved, and high in the favour of God; that God loved him, and
cherished him, and took a particular care of him.
| Christ Sitting with the Doctors. |
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41 Now his parents went to Jerusalem every year at the feast of
the passover.
42 And when he was twelve years old, they went up to Jerusalem
after the custom of the feast.
43 And when they had fulfilled the days, as they returned, the
child Jesus tarried behind in Jerusalem; and Joseph and his
mother knew not of it.
44 But they, supposing him to have been in the company, went a
day’s journey; and they sought him among their kinsfolk and
acquaintance.
45 And when they found him not, they turned back again to
Jerusalem, seeking him.
46 And it came to pass, that after three days they found him in
the temple, sitting in the midst of the doctors, both hearing
them, and asking them questions.
47 And all that heard him were astonished at his understanding
and answers.
48 And when they saw him, they were amazed: and his mother said
unto him, Son, why hast thou thus dealt with us? behold, thy
father and I have sought thee sorrowing.
49 And he said unto them, How is it that ye sought me? wist ye
not that I must be about my Father’s business?
50 And they understood not the saying which he spake unto them.
51 And he went down with them, and came to Nazareth, and was
subject unto them: but his mother kept all these sayings in her
heart.
52 And Jesus increased in wisdom and stature, and in favour
with God and man.
We have here the only passage of story recorded concerning our blessed
Saviour, from his infancy to the day of his showing to Israel at
twenty-nine years old, and therefore we are concerned to make much of
this, for it is in vain to wish we had more. Here is,
I. Christ’s going up with his parents to Jerusalem, at the feast
of the passover,
1. It was their constant practice to attend there, according to the
law, though it was a long journey, and they were poor, and perhaps not
well able, without straitening themselves, to bear the expenses of it.
Note, Public ordinances must be frequented, and we must not forsake
the assembling of ourselves together, as the manner of some is.
Worldly business must give way to spiritual concerns. Joseph and Mary
had a son in the house with them, that was able to teach them better
than all the rabbin at Jerusalem; yet they went up thither,
after the custom of the feast. The Lord loves the gates of Zion more
than all the dwellings of Jacob, and so should we. We have reason
to suppose that Joseph went up likewise at the feasts of
pentecost and tabernacles; for all the males were to
appear there thrice a year, but Mary only at the
passover, which was the greatest of the three feasts, and had
most gospel in it.
2. The child Jesus, at twelve years old, went up with them. The
Jewish doctors say that at twelve years old children must begin to fast
from time to time, that they may learn to fast on the day of atonement;
and that at thirteen years old a child begins to be a son of the
commandment, that is, obliged to the duties of adult
church-membership, having been from his infancy, by virtue of his
circumcision, a son of the covenant. It is not said that this
was the first time that Jesus went up to Jerusalem to worship at
the feast: probably he had done it for some years before, having spirit
and wisdom above his years; and all should attend on public worship
that can hear with understanding,
Neh. viii. 2.
Those children that are forward in other things should be put forward
in religion. It is for the honour of Christ that children should attend
on public worship, and he is pleased with their hosannas; and those
children that were in their infancy dedicated to God should be called
upon, when they are grown up, to come to the gospel passover, to
the Lord’s supper, that they make it their own act and deed to join
themselves to the Lord.
II. Christ’s tarrying behind his parents at Jerusalem, unknown
to them, in which he designed to give an early specimen of what he was
reserved for.
1. His parents did not return till they had fulfilled the days;
they had staid there all the seven days at the feast, though it was not
absolutely necessary that they should stay longer than the two first
days, after which many went home. Note, It is good to stay to the
conclusion of an ordinance, as becomes those who say, It is good to
be here, and not to hasten away, as if we were like Doeg,
detained before the Lord.
2. The child tarried behind in Jerusalem, not because he was
loth to go home, or shy of his parents’ company, but because he had
business to do there, and would let his parents know that he had a
Father in heaven, whom he was to be observant of more
than of them; and respect to him must not be construed
disrespect to them. Some conjecture that he tarried behind in
the temple, for it was the custom of the pious Jews, on the morning
that they were to go home, to go first to the temple, to worship God;
there he staid behind, and found entertainment there till they
found him again. Or, perhaps, he staid at the house where they lodged,
or some other friend’s house (and such a child as he was could not but
be the darling of all that knew him, and every one would court his
company), and went up to the temple only at church-time; but so it was
that he staid behind. It is good to see young people willing to
dwell in the house of the Lord; they are then like Christ.
3. His parents went the first day’s journey without any
suspicion that he was left behind, for they supposed him to have
been in the company,
v. 44.
On these occasions, the crowd was very great, especially the first
day’s journey, and the roads full of people; and they concluded that he
came along with some of their neighbours, and they sought him among
their kindred and acquaintance, that were upon the road, going
down. Pray did you see our Son? or, Did you see him?
Like the spouses’s inquiry, Saw ye him whom my soul loveth? This
was a jewel worth seeking after. They knew that every one would be
desirous of his company, and that he would be willing to do good among
his kinsfolk and acquaintance, but among them they found him
not,
v. 45.
There are many, too many, who are our kinsfolk and acquaintance, that
we cannot avoid conversing with, among whom we find little or nothing
of Christ. When they could not hear of him in this and the other
company upon the road, yet they hoped they should meet with him at the
place where they lodged that night; but there they could learn
no tidings of him. Compare this with
4. When they found him not at their quarters at night, they turned
back again, next morning, to Jerusalem, seeking him. Note,
Those that would find Christ must seek till they find; for he
will at length be found of those that seek him, and will be found their
bountiful rewarder. Those that have lost their comforts in Christ, and
the evidences of their interest in him, must bethink themselves where,
and when, and how, they lost them, and must turn back again to
the place where they last had them; must remember whence they are
fallen, and repent, and do their first works, and return to
their first love,
Rev. ii. 4, 5.
Those that would recover their lost acquaintance with Christ must go to
Jerusalem, the city of our solemnities, the place which he has
chosen to put his name there; must attend upon him in his
ordinances, in the gospel-passover, there they may hope to meet
him.
5. The third day they found him in the temple, in some of
the apartments belonging to the temple, where the doctors of the law
kept, not their courts, but their conferences rather, or their schools
for disputation; and there they found him sitting in the midst of
them
(v. 46),
not standing as a catechumen to be examined or instructed by
them, for he had discovered such measures of knowledge and wisdom that
they admitted him to sit among them as a fellow or member of their
society. This is an instance, not only that he was filled with
wisdom
(v. 40),
but that he had both a desire to increase it and a readiness to
communicate it; and herein he is an example to children and young
people, who should learn of Christ to delight in the company of those
they may get good by, and choose to sit in the midst of the
doctors rather than in the midst of the players. Let them begin at
twelve years old, and sooner, to enquire after knowledge, and to
associate with those that are able to instruct them; it is a hopeful
and promising presage in youth to be desirous of instruction. Many a
youth at Christ’s age now would have been playing with the children
in the temple, but he was sitting with the doctors in the
temple.
(1.) He heard them. Those that would learn must be
swift to hear.
(2.) He asked them questions; whether, as a teacher (he had
authority so to ask) or as a learner (he had humility so to ask) I know
not, or whether as an associate, or joint-searcher after truth, which
must be found out by mutual amicable disquisitions.
(3.) He returned answers to them, which were very surprising and
satisfactory,
And his wisdom and understanding appeared as much in the
questions he asked as in the answers he gave, so that all who heard him
were astonished: they never heard one so young, no indeed any of
their greatest doctors, talk sense at the rate that he did; like David,
he had more understanding than all his teachers, yea, than
the ancients,
Ps. cxix. 99, 100.
Now Christ showed forth some rays of his glory, which were presently
drawn in again. He gave them a taste (says Calvin) of his divine
wisdom and knowledge. Methinks this public appearance of Christ in the
temple, as a teacher, was like Moses’s early attempt to deliver Israel,
which Stephen put this construction upon, that he supposed his
brethren would have understood, by that, how God by his hand
would deliver them,
Acts vii. 24, 25.
They might have taken the hint, and been delivered then, but they
understood not; so they here might have had Christ (for aught I
know) to enter upon his work now, but they were only astonished,
and understood not the indication; and therefore, like Moses, he
retires into obscurity again, and they hear no more of him for many
years after.
6. His mother talked with him privately about it. When the company
broke up, she took him aside, and examined him about it with a deal of
tenderness and affection,
Joseph and Mary were both amazed to find him there, and to find
that he had so much respect showed him as to be admitted to sit
among the doctors, and to be taken notice of. His father knew he
had only the name of a father, and therefore said nothing. But,
(1.) His mother told him how ill they took it: “Son, why hast thou
thus dealt with us? Why didst thou put us into such a fright?” They
were ready to say, as Jacob of Joseph, “A wild beast has devoured
him; or, He is fallen into the hands of some more cruel enemy, who
has at length found out that he was the young child whose life Herod
had sought some years ago.” A thousand imaginations, we may suppose,
they had concerning him, each more frightful than another. “Now, why
hast thou given us occasion for these fears? Thy father and I have
sought thee, sorrowing; not only troubled that we lost thee, but
vexed at ourselves that we did not take more care of thee, to bring
thee along with us.” Note, Those may have leave to complain of their
losses that think they have lost Christ. But their weeping did
not hinder sowing; they did not sorrow and sit down in despair,
but sorrowed and sought. Note, If we would find Christ, we must
seek him sorrowing, sorrowing that we have lost him, that we
have provoked him to withdraw, and that we have sought him no sooner.
They that thus seek him in sorrow shall find him, at length, with so
much the greater joy.
(2.) He gently reproved their inordinate solicitude about him
(v. 49):
“How is it that you sought me? You might have depended upon it,
I would have followed you home when I had done the business I had to do
here. I could not be lost in Jerusalem. Wist ye not that I ought to
be, en tois tou patros mou;–in my Father’s
house?” so some read it; “where else should the Son be, who
abideth in the house for ever? I ought to be,”
[1.] “Under my Father’s care and protection; and therefore you
should have cast the care of me upon him, and not have burdened
yourselves with it.” Christ is a shaft hid in his Father’s quiver,
He takes care of his church likewise, and therefore let us never
despair of its safety.
[2.] “At my Father’s work” (so we take it): “I must be about
my Father’s business, and therefore could not go home as soon as
you might. Wist ye not? Have you not already perceived that
concerning me, that I have devoted myself to the service of religion,
and therefore must employ myself in the affairs of it?” Herein he hath
left us an example; for it becomes the children of God, in conformity
to Christ, to attend their heavenly Father’s business, and to make all
other business give way to it. This word of Christ we now think we
understand very well, for he hath explained it in what he hath done and
said. It was his errand into the world, and his meat and drink in the
world, to do his Father’s will, and finish his work: and yet at that
time his parents understood not this saying,
v. 50.
They did not understand what business he had to do then in the temple
for his Father. They believed him to be the Messiah, that should have
the throne of his father David; but they thought that should rather
bring him to the royal palace than to the temple. They understood
not his prophetical office; and he was to do much of his work in
that.
Lastly, Here is their return to Nazareth. This glimpse of his
glory was to be short. It was now over, and he did not urge his parents
either to come and settle at Jerusalem or to settle him there (though
that was the place of improvement and preferment, and where he might
have the best opportunities of showing his wisdom), but very willingly
retired into his obscurity at Nazareth, where for many years he was, as
it were, buried alive. Doubtless, he came up to Jerusalem, to worship
at the feast, three times a year, but whether he ever went again into
the temple, to dispute with the doctors there, we are not told; it is
not improbable but he might. But here we are told,
1. That he was subject to his parents. Though once, to show that
he was more than a man, he withdrew himself from his parents, to
attend his heavenly Father’s business, yet he did not, as yet, make
that his constant practice, nor for many years after, but was
subject to them, observed their order, and went and came as they
directed, and, as it should seem, worked with his father at the trade
of a carpenter. Herein he hath given an example to children to be
dutiful and obedient to their parents in the Lord. Being made of a
woman, he was made under the law of the fifth commandment, to teach
the seed of the faithful thus to approve themselves to him a
faithful seed. Though his parents were poor and mean, though his father
was only his supposed father, yet he was subject to them;
though he was strong in spirit, and filled with wisdom
nay though he was the Son of God, yet he was subject to his parents;
how then will they answer it who, though foolish and weak, yet
are disobedient to their parents?
2. That his mother, though she did not perfectly understand her son’s
sayings, yet kept them in her heart, expecting that hereafter
they would be explained to her, and she should fully understand them,
and know how to make use of them. However we may neglect men’s sayings
because they are obscure (Si non vis intelligi debes negligi–If it
be not intelligible, it is not valuable), yet we must not think so
of God’s sayings. That which at first is dark, so that we know not what
to make of it, may afterwards become plain and easy; we should
therefore lay it up for hereafter. See
We may find use for that another time which now we see not how to make
useful to us. A scholar keeps those grammar rules in memory
which at present he understands not the use of, because he is told that
they will hereafter be of use to him; so we must do by Christ’s
sayings.
3. That he improved, and came on, to admiration
(v. 52):
He increased in wisdom and stature. In the perfections of his
divine nature there could be no increase; but this is meant of his
human nature, his body increased in stature and bulk, he grew in
the growing age; and his soul increased in wisdom, and in all
the endowments of a human soul. Though the Eternal Word was united to
the human soul from his conception, yet the divinity that dwelt in him
manifested itself to his humanity by degrees, ad modum
recipientis–in proportion to his capacity; as the faculties of his
human soul grew more and more capable, the gifts it received from the
divine nature were more and more communicated. And he increased in
favour with God and man, that is, in all those graces that
rendered him acceptable to God and man. Herein Christ accommodated
himself to his estate of humiliation, that, as he condescended to be an
infant, a child, a youth, so the image of God shone brighter in him,
when he grew up to be a youth, than it did, or could, while he was an
infant and a child. Note, Young people, as they grow in
stature, should grow in wisdom, and then, as they grow in wisdom, they
will grow in favour with God and man.
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