Luke 2

-5 . Christ is born, Luk 2:6 , Luk 2:7 . His birth is announced to the shepherds, Luk 2:8-14 . They go to Bethlehem, and find Joseph, Mary, and Christ, Luk 2:15-20 . Christ is circumcised, Luk 2:21 . His parents go to present him in the temple, Luk 2:22-24 . Simeon receives him: his song, Luk 2:25-35 . Anna the prophetess, Luk 2:36-38 . The holy family return to Nazareth, Luk 2:39 , Luk 2:40 . They go to Jerusalem at the feast of the passover, and leave Jesus behind in Jerusalem, Luk 2:41-44 . They return seeking him, and find him in the midst of the doctors, Luk 2:45-47 . His mother chides him, Luk 2:48 . His defense of his conduct, Luk 2:49 , Luk 2:50 . They all return to Nazareth, Luk 2:51 , Luk 2:52 . Verse 1 Caesar Augustus - This was Caius Caesar Octavianus Augustus, who was proclaimed emperor of Rome in the 29th year before our Lord, and died a.d. 14. That all the world should be taxed - Πασαν την οικουμενην, the whole of that empire. It is agreed, on all hands, that this cannot mean the whole world, as in the common translation; for this very sufficient reason, that the Romans had not the dominion of the whole earth, and therefore could have no right to raise levies or taxes in those places to which their dominion did not extend. Οικουμενη signifies properly the inhabited part of the earth, from οικεω, to dwell, or inhabit. Polybius makes use of the very words in this text to point out the extent of the Roman government, lib. vi. c. 48; and Plutarch uses the word in exactly the same sense, Pomp. p. 635. See the passages in Wetstein. Therefore the whole that could be meant here, can be no more than that a general Census of the inhabitants and their effects had been made in the reign of Augustus, through all the Roman dominions. But as there is no general census mentioned in any historian as having taken place at this time, the meaning of οικουμενη must be farther restrained, and applied solely to the land of Judea. This signification it certainly has in this same evangelist, Luk 21:26 . Men's hearts failing them for fear, and for looking after those things which are coming on the earth, τῃ οικουμενῃ this land. The whole discourse relates to the calamities that were coming, not upon the whole world, nor the whole of the Roman empire, but on the land of Judea, see Luk 21:21 . Then let them that are in Judea flee to the mountains. Out of Judea, therefore, there would be safety; and only those who should be with child, or giving suck, in those days, are considered as peculiarly unhappy, because they could not flee away from that land on which the scourge was to fall: for the wrath, or punishment, shall be, says our Lord, εν τῳ λαῳ τουτῳ, On This Very People, viz. the Jews, Luk 21:23 . It appears that St. Luke used this word in this sense in conformity to the Septuagint, who have applied it in precisely the same way, Isa 13:11 ; Isa 14:26 ; Isa 24:1 . And from this we may learn, that the word οικουμενη had been long used as a term by which the land of Judea was commonly expressed. Ἡ γη, which signifies the earth, or world in general, is frequently restrained to this sense, being often used by the evangelists and others for all the country of Judea. See Luk 4:25 ; Jos 2:3 . It is probable that the reason why this enrolment, or census, is said to have been throughout the whole Jewish nation, was to distinguish it from that partial one, made ten years after, mentioned Act 5:37 , which does not appear to have extended beyond the estates of Archelaus, and which gave birth to the insurrection excited by Judas of Galilee. See Josephus, Ant. book xx. c. 3. Verse 2 This taxing was first made when Cyrenius, etc. - The next difficulty in this text is found in this verse, which may be translated, Now this first enrolment was made when Quirinus was governor of Syria. It is easily proved, and has been proved often, that Caius Sulpicius Quirinus, the person mentioned in the text, was not governor of Syria, till ten or twelve years after the birth of our Lord. St. Matthew says that our Lord was born in the reign of Herod, Luk 2:1 , at which time Quintilius Varus was president of Syria, (Joseph. Ant. book xvii. c. 5, sect. 2), who was preceded in that office by Sentius Saturninus. Cyrenius, or Quirinus, was not sent into Syria till Archelaus was removed from the government of Judea; and Archelaus had reigned there between nine and ten years after the death of Herod; so that it is impossible that the census mentioned by the evangelist could have been made in the presidency of Quirinus. Several learned men have produced solutions of this difficulty; and, indeed, there are various ways of solving it, which may be seen at length in Lardner, vol. i. p. 248-329. One or other of the two following appears to me to be the true meaning of the text. 1. When Augustus published this decree, it is supposed that Quirinus, who was a very active man, and a person in whom the emperor confided, was sent into Syria and Judea with extraordinary powers, to make the census here mentioned; though, at that time, he was not governor of Syria, for Quintilius Varus was then president; and that when he came, ten or twelve years after, into the presidency of Syria, there was another census made, to both of which St. Luke alludes, when he says, This was the first assessment of Cyrenius, governor of Syria; for so Dr. Lardner translates the words. The passage, thus translated, does not say that this assessment was made when Cyrenius was governor of Syria, which would not have been the truth, but that this was the first assessment which Cyrenius, who was (i.e. afterwards) governor of Syria, made; for after he became governor, he made a second. Lardner defends this opinion in a very satisfactory and masterly manner. See vol. i. p. 317. etc. 2. The second way of solving this difficulty is by translating the words thus: This enrolment was made Before Cyrenius was governor of Syria; or, before that of Cyrenius. This sense the word πρωτος appears to have, Joh 1:30 : ὁτι πρωτος μου ην, for he was Before me. Joh 15:18 : The world hated me Before (πρωτον) it hated you. See also 2Sam 19:43 . Instead of πρωτη, some critics read προ της, This enrolment was made Before That of Cyrenius. Michaelis; and some other eminent and learned men, have been of this opinion: but their conjecture is not supported by any MS. yet discovered; nor, indeed, is there any occasion for it. As the words in the evangelist are very ambiguous, the second solution appears to me to be the best. Verse 3 And all went to be taxed, every one into his own city - The Roman census was an institution of Servius Tullius, sixth king of Rome. From the account which Dionysius of Halicarnassus gives of it; we may at once see its nature. "He ordered all the citizens of Rome to register their estates according to their value in money, taking an oath, in a form he prescribed, to deliver a faithful account according to the best of their knowledge, specifying the names of their parents, their own age, the names of their wives and children, adding also what quarter of the city, or what town in the country, they lived in." Ant. Rom. l. iv. c. 15. p. 212. Edit. Huds. A Roman census appears to have consisted of these two parts: 1. The account which the people were obliged to give in of their names, quality, employments, wives, children, servants, and estates; and 2. The value set upon the estates by the censors, and the proportion in which they adjudged them to contribute to the defense and support of the state, either in men or money, or both: and this seems to have been the design of the census or enrolment in the text. This census was probably similar to that made in England in the reign of William the Conqueror, which is contained in what is termed Domesday Book, now in the Chapter House, Westminster, and dated 1086. Verse 5 With Mary his espoused wife - There was no necessity for Mary to have gone to Bethlehem, as Joseph's presence could have answered the end proposed in the census as well without Mary as with her; but God so ordered it, that the prophecy of Micah should be thus fulfilled, and that Jesus should be born in the city of David; Mic 5:2 . Verse 7 Laid him in a manger - Wetstein has shown, from a multitude of instances, that φατνη means not merely the manger, but the whole stable, and this I think is its proper meaning in this place. The Latins use praesepe, a manger, in the same sense. So Virgil, Aen. vii. p. 275. Stabant ter centum nitidi in praesepibus altis "Three hundred sleek horses stood in lofty stables." Many have thought that this was a full proof of the meanness and poverty of the holy family, that they were obliged to take up their lodging in a stable; but such people overlook the reason given by the inspired penman, because there was no room for them in the inn. As multitudes were going now to be enrolled, all the lodgings in the inn had been occupied before Joseph and Mary arrived. An honest man who had worked diligently at his business, under the peculiar blessing of God, as Joseph undoubtedly had, could not have been so destitute of money as not to be able to procure himself and wife a comfortable lodging for a night; and, had he been so ill fitted for the journey as some unwarrantably imagine, we may take it for granted he would not have brought his wife with him, who was in such a state as not to be exposed to any inconveniences of this kind without imminent danger. There was no room for them in the inn - In ancient times, inns were as respectable as they were useful, being fitted up for the reception of travelers alone: - now, they are frequently haunts for the idle and the profligate, the drunkard and the infidel; - in short, for any kind of guests except Jesus and his genuine followers. To this day there is little room for such in most inns; nor indeed have they, in general, any business in such places. As the Hindoos travel in large companies to holy places and to festivals, it often happens that the inns (suraies) are so crowded that there is not room for one half of them: some lie at the door, others in the porch. These inns, or lodging-houses, are kept by Mohammedans, and Mussulmans obtain prepared food at them; but the Hindoos purchase rice, etc., and cook it, paying about a halfpenny a night for their lodging. Ward's Customs. Verse 8 There were - shepherds abiding in the field - There is no intimation here that these shepherds were exposed to the open air. They dwelt in the fields where they had their sheep penned up; but they undoubtedly had tents or booths under which they dwelt. Keeping watch - by night - Or, as in the margin, keeping the watches of the night, i.e. each one keeping a watch (which ordinarily consisted of three hours) in his turn. The reason why they watched them in the field appears to have been, either to preserve the sheep from beasts of prey, such as wolves, foxes, etc., or from freebooting banditti, with which all the land of Judea was at that time much infested. It was a custom among the Jews to send out their sheep to the deserts, about the passover, and bring them home at the commencement of the first rain: during the time they were out, the shepherds watched them night and day. As the passover occurred in the spring, and the first rain began early in the month of Marchesvan, which answers to part of our October and November, we find that the sheep were kept out in the open country during the whole of the summer. And as these shepherds had not yet brought home their flocks, it is a presumptive argument that October had not yet commenced, and that, consequently, our Lord was not born on the 25th of December, when no flocks were out in the fields; nor could he have been born later than September, as the flocks were still in the fields by night. On this very ground the nativity in December should be given up. The feeding of the flocks by night in the fields is a chronological fact, which casts considerable light upon this disputed point. See the quotations from the Talmudists in Lightfoot. The time in which Christ was born has been considered a subject of great importance among Christians. However, the matter has been considered of no moment by Him who inspired the evangelists; as not one hint is dropped on the subject, by which it might be possible even to guess nearly to the time, except the chronological fact mentioned above. A late writer makes the following remark: "The first Christians placed the baptism of Christ about the beginning of the fifteenth year of Tiberius; and thence reckoning back thirty years, they placed his birth in the forty-third year of the Julian period, the forty-second of Augustus, and the twenty-eighth after the victory at Actium. This opinion obtained till a.d. 527, when Dionysius Exiguus invented the vulgar account. Learned and pious men have trifled egregiously on this subject, making that of importance which the Holy Spirit, by his silence, has plainly informed them is of none. Fabricius gives a catalogue of no less than 136 different opinions concerning the Year of Christ's birth: and as to his birth Day, that has been placed by Christian sects and learned men in every month in the year. The Egyptians placed it in January - Wagenseil, in February - Bochart, in March - some, mentioned by Clemens Alexandrinus, in April - others, in May - Epiphanius speaks of some who placed it in June - and of others who supposed it to have been in July - Wagenseil, who was not sure of February, fixed it probably in August - Lightfoot, on the 15th of September - Scaliger, Casaubon, and Calvisius, in October - others, in November - but the Latin Church, supreme in power, and infallible in judgment, placed it on the 25th of December, the very day on which the ancient Romans celebrated the feast of their goddess Bruma." See more in Robinson's Notes on Claude's Essay, vol. i. p. 275, etc. Pope Julius I. was the person who made this alteration, and it appears to have been done for this reason: the sun now began his return towards the northern tropic, ending the winter, lengthening the short days, and introducing the spring. All this was probably deemed emblematical of the rising of the Sun of righteousness on the darkness of this world, and causing the day-spring from on high to visit mankind. Verse 9 The angel of the Lord came upon them - Or, stood over them, επεστη. It is likely that the angel appeared in the air at some little distance above them, and that from him the rays of the glory of the Lord shone round about them, as the rays of light are projected from the sun. They were sore afraid - Terrified with the appearance of so glorious a being, and probably fearing that he was a messenger of justice, coming to denounce Divine judgments, or punish them immediately, for sins with which their consciences would not fail, on such an occasion, to reproach them. Verse 10 Behold, I bring you good tidings - I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you - to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read ἡμιν, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you, - and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth. Verse 11 A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah, to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ: "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation." On the word Jesus, see Joh 1:29 (note). Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah, from משח mashach. This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings. It appears from Isa 61:1 , that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted, 1. That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge. 2. That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions. 3. That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha-mashiach, the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha-mashiach, the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח ha-mashiach, The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos, which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ. The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος. This Hebrew word, from היה hayah, he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah, as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy. Verse 12 This shall be a sign (or token) unto you - You shall find this glorious person, however strange it may appear, wrapped in swaddling clothes, lying in a stable! It is by humility that Christ comes to reign; and this is the only way into his kingdom! Pride is the character of all the children of Adam: humility the mark of the Son of God, and of all his followers. Christ came in the way of humility to destroy that pride which is the root of evil in the souls of men. And thus, according to the old medical aphorism, "Opposites are destroyed by their opposites." Verse 13 Suddenly there was with the angel, etc. - this multitude of the heavenly host had just now descended from on high, to honor the new-born Prince of peace, to give his parents the fullest conviction of his glory and excellence, and to teach the shepherds, who were about to be the first proclaimers of the Gospel, what to think and what to speak of him, who, while he appeared as a helpless infant, was the object of worship to the angels of God. Verse 14 Glory to God in the highest - The design of God, in the incarnation, was to manifest the hidden glories of his nature, and to reconcile men to each other and to himself. The angels therefore declare that this incarnation shall manifest and promote the glory of God, εν ὑψιστοις not only in the highest heavens, among the highest orders of beings, but in the highest and most exalted degrees. For in this astonishing display of God's mercy, attributes of the Divine nature which had not been and could not be known in any other way should be now exhibited in the fullness of their glory, that even the angels should have fresh objects to contemplate, and new glories to exult in. These things the angels desire to look into, 1Pet 1:12 , and they desire it because they feel they are thus interested in it. The incarnation of Jesus Christ is an infinite and eternal benefit. Heaven and earth both partake of the fruits of it, and through it angels and men become one family, Eph 3:15 . Peace, good will toward men - Men are in a state of hostility with Heaven and with each other. The carnal mind is enmity against God. He who sins wars against his Maker; and "Foe to God was ne'er true friend to man." When men become reconciled to God, through the death of his Son, they love one another. They have peace with God; peace in their own consciences; and peace with their neighbors: good will dwells among them, speaks in them, and works by them. Well might this state of salvation be represented under the notion of the kingdom of God, a counterpart of eternal felicity. See on Mat 3:2 (note). Verse 15 Let us now go even unto Bethlehem - Διελθωμεν, let us go across the country at the nearest, that we may lose no time, that we may speedily see this glorious reconciler of God and man. All delays are dangerous: but he who delays to seek Jesus, when the angels, the messengers of God, bring him glad tidings of salvation, risks his present safety and his eternal happiness. O, what would the damned in hell give for those moments in which the living hear of salvation, had they the same possibility of receiving it! Reader, be wise. Acquaint thyself now with God, and be at peace; and thereby good will come unto thee. Amen. Verse 17 They made known abroad the saying - These shepherds were the first preachers of the Gospel of Christ: and what was their text? Why, Glory to God in the highest heavens, and on earth peace and good will among men. This is the elegant and energetic saying which comprises the sum and substance of the Gospel of God. This, and this only, is the message which all Christ's true pastors or shepherds bring to men. He who, while he professes the religion of Christ, disturbs society by his preachings or writings, who excludes from the salvation of God all who hold not his religious or political creed, never knew the nature of the Gospel, and never felt its power or influence. How can religious contentions, civil broils, or open wars, look that Gospel in the face which publishes nothing but glory to God, and peace and good will among men? Crusades for the recovery of a holy land so called, (by the way, latterly, the most unholy in the map of the world), and wars for the support of religion, are an insult to the Gospel, and blasphemy against God! Verse 19 And pondered them in her heart - Συμβαλλουσα, Weighing them in her heart. Weighing is an English translation of our word pondering, from the Latin ponderare. Every circumstance relative to her son's birth, Mary treasured up in her memory; and every new circumstance she weighed, or compared with those which had already taken place, in order to acquire the fullest information concerning the nature and mission of her son. Verse 20 The shepherds returned, glorifying and praising - These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise! Verse 21 When eight days were accomplished - The law had appointed that every male should be circumcised at eight days old, or on the eighth day after its birth, Gen 17:12 ; and our blessed Lord received circumcision in token of his subjection to the law, Gal 4:4 ; Gal 5:3 . His name was called Jesus - See on Mat 1:21 (note) and Joh 1:29 (note). Verse 22 Days of her purification - That is, thirty-three days after what was termed the seven days of her uncleanness - forty days in all: for that was the time appointed by the law, after the birth of a male child. See Lev 12:2 , Lev 12:6 . The MSS. and versions differ much in the pronoun in this place: some reading αυτης, Her purification; others αυτου, His purification; others αυτων, Their purification; and others αυτοιν, the purification of Them Both. Two versions and two of the fathers omit the pronoun, Αυτων, their, and αυτου, his, have the greatest authorities in their support, and the former is received into most of the modern editions. A needless scrupulosity was, in my opinion, the origin of these various readings. Some would not allow that both needed purification, and referred the matter to Mary alone. Others thought neither could be supposed to be legally impure, and therefore omitted the pronoun entirely, leaving the meaning indeterminate. As there could be no moral defilement in the case, and what was done being for the performance of a legal ceremony, it is of little consequence which of the readings is received into the text. The purification of every mother and child, which the law enjoined, is a powerful argument in proof of that original corruption and depravity which every human being brings into the world. The woman to be purified was placed in the east gate of the court, called Nicanor's gate, and was there sprinkled with blood: thus she received the atonement. See Lightfoot. Verse 24 And to offer a sacrifice - Neither mother nor child was considered as in the Lord's covenant, or under the Divine protection, till these ceremonies, prescribed by the law, had been performed. A pair of turtle doves, etc. - One was for a burnt-offering, and the other for a sin-offering: see Lev 12:8 . The rich were required to bring a lamb, but the poor and middling classes were required to bring either two turtle doves, or two pigeons. This is a proof that the holy family were not in affluence. Jesus sanctified the state of poverty, which is the general state of man, by passing through it. Therefore the poor have the Gospel preached unto them; and the poor are they who principally receive it. Though neither Mary nor her son needed any of these purifications, for she was immaculate, and He was the Holy One, yet, had she not gone through the days of purification according to the law, she could not have appeared in the public worship of the Most High, and would have been considered as an apostate from the faith of the Israel of God; and had not He been circumcised and publicly presented in the temple, he could not have been permitted to enter either synagogue or temple, and no Jew would have heard him preach, or had any intercourse or connection with him. These reasons are sufficient to account for the purification of the holy virgin, and for the circumcision of the most holy Jesus. Verse 25 And, behold, there was a man in Jerusalem - This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the Ab or president of the grand Sanhedrin. The same man was just - He steadily regulated all his conduct by the law of his God: and devout - he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word ευλαβης, signifies also a person of good report - one well received among the people, or one cautious and circumspect in matters of religion; from ευ, well, and λαμβανω, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph. Several excellent MSS. read ευσεβης, pious or godly, from ευ, well, and σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth. Waiting for the consolation of Israel - That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot. The Holy Ghost was upon him - He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High. Verse 26 It was revealed unto him - He was divinely informed, κεχρηματισμενον - he had an express communication from God concerning the subject. The secret of the Lord is with them that fear him. The soul of a righteous and devout man is a proper habitation for the Holy Spirit. He should not see death - They that seek shall find: it is impossible that a man who is earnestly seeking the salvation of God, should be permitted to die without finding it. The Lord's Christ - Rather, the Lord's anointed. That prophet, priest, and king, who was typified by so many anointed persons under the old covenant; and who was appointed to come in the fullness of time, to accomplish all that was written in the law, in the prophets, and in the Psalms, concerning him. See the note on Luk 2:11 . Verse 27 He came by the Spirit into the temple - Probably he had in view the prophecy of Malachi, Mal 3:1 , The Lord, whom ye seek, shall suddenly come to his temple. In this messenger of the covenant, the soul of Simeon delighted. Now the prophecy was just going to be fulfilled; and the Holy Spirit, who dwelt in the soul of this righteous man, directed him to go and see its accomplishment. Those who come, under the influence of God's Spirit, to places of public worship, will undoubtedly meet with him who is the comfort and salvation of Israel. After the custom of the law - To present him to the Lord, and then redeem him by paying five shekels, Num 18:15 , Num 18:16 , and to offer those sacrifices appointed by the law. See Luk 2:24 . Verse 28 Then took he him up in his arms - What must the holy soul of this man have felt in this moment! O inestimable privilege! And yet ours need not be inferior: If a man love me, says Christ, he will keep my word; and I and the Father will come in unto him, and make our abode with him. And indeed even Christ in the arms could not avail a man, if he were not formed in his heart. Verse 29 Lord, now lettest thou thy servant depart in peace - Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished. According to thy word - It was promised to him, that he should not die till he had seen the Lord's anointed, Luk 2:26 ; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed. Verse 30 Thy salvation - That Savior which it became the goodness of God to bestow upon man, and which the necessities of the human race required. Christ is called our salvation, as he is called our life, our peace, our hope; i.e. he is the author of all these, to them who believe. Verse 31 Which thou hast prepared - Ὁ ἡτοιμασας, which thou hast Made Ready before the face, in the presence, of all people. Here salvation is represented under the notion of a feast, which God himself has provided for the whole world; and to partake of which he has invited all the nations of the earth. There seems a direct allusion here to Isa 25:6 , etc. "In this mountain shall the Lord of hosts make unto all people a feast of fat things," etc. Salvation is properly the food of the soul, by which it is nourished unto eternal life; he that receiveth not this, must perish for ever. Verse 32 A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced. Verse 33 Joseph and his mother marvelled - For they did not as yet fully know the counsels of God, relative to the salvation which Christ was to procure; nor the way in which the purchase was to be made: but to this Simeon refers in the following verses. Verse 34 This child is set for the fall - This seems an allusion to Isa 8:14 , Isa 8:15 : Jehovah, God of hosts, shall be - for a stone of stumbling and rock of offense to both houses of Israel; and many among them shall stumble and fall, etc. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Rom 11:11 , Rom 11:12 , and Matthew 24. But in the fullness of time there shall be a rising again of many in Israel. See Rom 11:26 . And for a sign - A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to Isa 11:10-12 . There shall be a root of Jesse, which shall stand for an Ensign of the people; to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honor, under which they were to enjoy a glorious rest. That the thoughts (or reasonings) of many hearts may be revealed - I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honor which comes from the world, and not that honor which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed. Verse 35 Yea, a sword shall pierce through thy own soul also - Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: Joh 19:25 . Verse 36 Anna, a prophetess - It does not appear that this person was a prophetess in the strict sense of the word, i.e. one who could foretell future events; but rather a holy woman; who, from her extensive knowledge and deep experience in Divine things, was capable of instructing others; according to the use of the word προφητευω, 1Cor 14:3 : He that prophesieth, speaketh unto men to edification, and to exhortation, and to comfort. So we find this holy widow proclaiming Jesus to all who looked for redemption in Jerusalem, Luk 2:38 . The tribe of Asher - This was one of the ten tribes of the kingdom of Israel, several families of which had returned from their idolatry unto God, in the time that Hezekiah proclaimed the passover in Jerusalem, which is mentioned 2Chr 30:1-11 . Though her family might have been a distinguished one in Jerusalem, yet we find that it was her very exemplary piety that entitled her to be thus honourably mentioned in the sacred history. It is an honorable thing indeed to have one's name written in the sacred records; but to be written in the book of life is of infinitely greater moment. Seven years - She was a pure virgin when married, was favored with her husband but seven years, and was now in all, taking in the time of her virginity, marriage, and widowhood, eighty-four years of age. At such an age, it might be supposed she was reasonably exempted from performing the severer duties of religion; but her spirit of piety continued still to burn with a steady and undiminished fame. Verse 37 Departed not from the temple - Attended constantly at the hours of prayer, which were nine in the morning and three in the afternoon. See Act 2:15 ; Act 3:1 . It does not appear that women had any other functions to perform in that holy place. With fastings - She accompanied her devotion with frequent fastings, probably not oftener than twice in the week; for this was the custom of the most rigid Pharisees: see Luk 18:12 . Verse 38 Coming in that instant - Αυτῃ τῃ ὡρᾳ, at that very time - while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song. Gave thanks likewise - She, as well as Simeon, returned God public thanks, for having sent this Savior to Israel. Spake of him - Of the nature and design of his mission; and the glory that should take place in the land. To all them that looked for redemption - As Daniel's seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, λυτρωσιν; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See on Luk 1:68 (note). In Jerusalem - It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman traveled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she traveled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God. Verse 39 They returned into Galilee - But not immediately: for the coming of the wise men, and the retreat of Joseph with his family into Egypt, happened between this period of time, and his going to Nazareth in Galilee. - Bp. Pearce. But it is very likely, that as soon as the presentation in the temple, and the ceremonies relative to it, had been accomplished, that the holy family did return to Galilee, as St. Luke here states, and that they continued there till Herod's bloody purpose was discovered to them by the Lord; which probably took some time to bring it to its murderous crisis, after the departure of the magi. After which, they fled into Egypt, where they continued till the death of Herod; and it is probable that it is of a second return to Nazareth that St. Matthew speaks, Luk 2:23 . Verse 40 The child grew - As to his body - being in perfect health. Waxed strong in spirit - His rational soul became strong and vigorous. Filled with wisdom - The divinity continuing to communicate itself more and more, in proportion to the increase of the rational principle. The reader should never forget that Jesus was perfect man, as well as God. And the grace of God was upon him - The word χαρις, not only means grace in the common acceptation of the word, (some blessing granted by God's mercy to those who are sinners, or have no merit), but it means also favor or approbation: and this sense I think most proper for it here, when applied to the human nature of our blessed Lord; and thus our translators render the same word, Luk 2:52 . Even Christ himself, who knew no sin, grew in the favor of God; and, as to his human nature, increased in the graces of the Holy Spirit. From this we learn that, if a man were as pure and as perfect as the man Jesus Christ himself was, yet he might nevertheless increase in the image, and consequently in the favor, of God. God loves every thing and person, in proportion to the nearness of the approaches made to his own perfections. Verse 41 His parents went - every year - This was their constant custom, because positively enjoined by the law, Exo 23:17 . But it does not appear that infants were obliged to be present; and yet all the men-children are positively ordered to make their appearance at Jerusalem thrice in the year, Exo 34:23 . And our Lord, being now twelve years old, Luk 2:42 , accompanies his parents to the feast. Probably this was the very age at which the male children were obliged to appear before the Lord at the three public festivals - the feast of unleavened bread, of weeks, and of tabernacles. According to the Jewish canons, it was the age at which they were obliged to begin to learn a trade. Verse 43 Had fulfilled the days - Eight days in the whole: one was the passover, and the other seven, the days of unleavened bread. See on Mat 26:2 (note). Verse 44 Supposing him to have been in the company - Some have supposed that the men and women marched in separate companies on these occasions, which is very likely; and that sometimes the children kept company with the men, sometimes with the women. This might have led to what otherwise seems to have been inexcusable carelessness in Joseph and Mary. Joseph, not seeing Jesus in the men's company, might suppose he was with his mother in the women's company; and Mary, not seeing him with her, might imagine he was with Joseph. Went a day's journey - Knowing what a treasure they possessed, how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can. And they sought him - Ανεζητουν, They earnestly sought him. They are now both duly affected with a sense of their great loss and great negligence. Kinsfolk and acquaintance - Those of the same family and neighborhood went up to Jerusalem together on such occasions. I have frequently been reminded, says Mr. Ward, when reading this history, of the crowds going to some place in Bengal, to an idol feast. Men, women, and children, in large companies, may be seen travelling together, with their bedding, etc., on their heads. They cook and prepare their victuals in some shady place near a town, where they can purchase the necessaries they want, and, after remaining two or three days at the festival, return in companies as they went. Verse 45 Seeking him - Ζητουντες αυτον - or rather, seeking him diligently, αναζητουντες. This is the reading of BCDL, six others, Vulgate, and nine copies of the Itala. If they sought earnestly when they first found him missing, there is little doubt that their solicitude and diligence must be greatly increased during his three days' absence, therefore the word which I have adopted, on the above authority, is more likely to be the true reading than the ζητουντες of the common text, which simply signifies seeking; whereas the other strongly marks their solicitude and diligence. Verse 46 Sitting in the midst of the doctors - The rabbins, who were explaining the law and the ceremonies of the Jewish religion to their disciples. Asking them questions - Not as a scholar asks his teacher, to be informed; but as a teacher, who proposes questions to his scholars in order to take an occasion to instruct them. In the time of Josephus, the Jewish teachers were either very ignorant or very humble: for he tells us that, "when he was about fourteen years of age, the chief priests, and the principal men of the city, were constantly coming to him to be more accurately instructed in matters relative to the law." See his Life, sect. ii. If this were true, it is no wonder to find them now listening, with the deepest attention, to such teaching as they never before heard. Verse 47 Answers: - The word αποκρισις here seems not to mean answers only, but what Jesus said by way of question to the doctors, Luk 2:46 . So in Rev 7:13 , one of the elders is said to have answered, saying - when he only asked a question. Bp. Pearce. Verse 48 Why hast thou thus dealt with us? - It certainly was not his fault, but theirs. Men are very apt to lay on others the blame of their own misconduct. Verse 49 How is it that ye sought me? - Is not this intended as a gentle reproof? Why had ye me to seek? Ye should not have left my company, when ye knew I am constantly employed in performing the will of the Most High. My Father's business? - Εν τοις του πατρος μου, My Father's concerns. Some think that these words should be translated, In my Father's house; which was a reason that they should have sought him in the temple only. As if he had said, Where should a child be found, but in his father's house? This translation is defended by Grotius, Pearce, and others; and is the reading of the Syriac, later Persic, and Armenian versions. Our Lord took this opportunity to instruct Joseph and Mary concerning his Divine nature and mission. My Father's concerns. This saying, one would think, could not have been easily misunderstood. It shows at once that he came down from heaven. Joseph had no concerns in the temple; and yet we find they did not fully comprehend it. How slow of heart is man to credit any thing that comes from God! Verse 51 Was subject unto them - Behaved towards them with all dutiful submission. Probably his working with his hands at his reputed father's business, is here also implied: see on Luk 2:41 (note). No child among the Jews was ever brought up in idleness. Is not this the carpenter? was a saying of those Jews who appear to have had a proper knowledge of his employment while in Joseph's house. See the note on Mat 13:55 . Verse 52 Jesus increased in wisdom - See on Luk 2:40 (note). The following remarks, taken chiefly from Mr. Claude, on the foregoing subject, are well worth the reader's attention. I. The birth of Christ is announced to the shepherds. 1. God causes his grace to descend not only on the great and powerful of the world, but also upon the most simple and inconsiderable; just as the heavens diffuse their influence not only on great trees, but also on the smallest herbs. 2. God seems to take more delight in bestowing his favors on the most abject than in distributing them among persons of elevated rank. Here is an example: for while he sent the wise men of the east to Herod, he sent an angel of heaven to the shepherds, and conducted them to the cradle of the Savior of the world. 3. In this meeting of the angels and shepherds, you see a perpetual characteristic of the economy of Jesus Christ; wherein the highest and most sublime things are joined with the meanest and lowest. In his person, the eternal Word is united to a creature, the Divine nature to the human, infinity to infirmity, in a word, the Lord of glory to mean flesh and blood. On his cross, though he appears naked, crowned with thorns, and exposed to sorrows, yet at the same time he shakes the earth, and eclipses the sun. Here, in like manner, are angels familiar with shepherds; angels, to mark his majesty; shepherds, his humility. 4. This mission of angels relates to the end for which the Son of God came into the world; for he came to establish a communion between God and men, and to make peace between men and angels: to this must be referred what St. Paul says, Col 1:20 , It pleased the Father, by him, to reconcile all things to himself. 5. However simple and plain the employments of men may be, it is always very pleasing to God when they discharge them with a good conscience. While these shepherds were busy in their calling, God sent his angels to them. 6. God does, in regard to men, what these shepherds did in regard to their sheep. He is the great Shepherd of mankind, continually watching over them by his providence. II. The glory of the Lord shone round the shepherds. 1. When angels borrow human forms, in order to appear to men, they have always some ensigns of grandeur and majesty, to show that they are not men, but angels. 2. The appearance of this light to the shepherds in the night, may very well be taken for a mystical symbol. Night represents the corrupt state of mankind when Jesus came into the world; a state of ignorance and error. Light fitly represents the salutary grace of Christ, which dissipates obscurity, and gives us the true knowledge of God. III. The shepherds were filled with great fear. 1. This was the effect of their great surprise. When grand objects suddenly present themselves to us, they must needs fill us with astonishment and fear, for the mind, on these occasions, is not at liberty to exert its force; on the contrary, its strength is dissipated, and during this dissipation it is impossible not to fear. 2. This fear may also arise from emotions of conscience. Man is by nature a sinner, and consequently an object of the justice of God. While God does not manifest himself to him, he remains insensible of his sin; but, when God discovers himself to him, he awakes to feeling, and draws nigh to God as a trembling criminal approaches his judge. See this exemplified in the case of Adam, and in that of the Israelites when God appeared on the mountain: hence that proverbial saying, We shall die, for we have seen God. 3. The shepherds had just reason to fear when they saw before them an angel of heaven, surrounded with the ensigns of majesty, for angels had been formerly the ministers of God's vengeance. On this occasion, the sad examples of Divine vengeance, recorded in Scripture, and performed by the ministry of angels, might, in a moment, rise to view, and incline them to think that this angel had received a like order to destroy them. IV. Observe the angel's discourse to the shepherds. 1. The angels say to them, Fear not. This preface was necessary to gain their attention, which fear, no doubt, had dissipated. The disposition which the angel wishes to awaken in them comports with the news which he intended to announce; for what has fear to do with the birth of the Savior of the world? 2. The angel describes, 1st, The person of whom he speaks, a Savior, Christ, the Lord; see before on Luk 2:11 (note). See, 2dly, What he speaks of him; he is born unto you. 3dly, He marks the time; this day. 4thly, He describes the place; in the city of David. 5thly, He specifies the nature of this important news; a great joy which shall be unto all people. See Claude's Essay, by Robinson, vol. i. p. 266, etc. Concerning Simeon, three things deserve to be especially noted: 1. His faith. 2. His song. And 3. His prophecy. I. His faith. 1. He expected the promised Redeemer, in virtue of the promises which God had made; and, to show that his faith was of the operation of God's Spirit, he lived a life of righteousness and devotedness to God. Many profess to expect the salvation which God has promised only to those who believe, while living in conformity to the world, under the influence of its spirit, and in the general breach of the righteous law of God. 2. The faith of Simeon led him only to wish for life that he might see him who was promised, and, be properly prepared for an inheritance among the sanctified. They who make not this use of life are much to be lamented. It would have been better for them had they never been born. 3. The faith of Simeon was crowned with success. Jesus came; he saw, he felt, he adored him! and, with a heart filled with the love of God, he breathed out his holy soul, and probably the last dregs of his life, in praise to the fountain of all good. II. Simeon's song. By it he shows forth: - 1. The joy of his own heart. Lord, now thou dismissest thy servant; as if he had said: "Yes, O my God, I am going to quit this earth! I feel that thou callest me; and I quit it without regret. Thou hast fulfilled all my desires, and completed my wishes, and I desire to be detained no longer from the full enjoyment of thyself." O, how sweet is death, after such an enjoyment and discovery of eternal life! 2. Simeon shows forth the glory of Christ. He is the Sun of righteousness, rising on a dark and ruined world with light and salvation. He is the light that shall manifest the infinite kindness of God to the Gentile people; proving that God is good to all, and that his tender mercies are over all his works. He is the glory of Israel. It is by him that the Gentiles have been led to acknowledge the Jews as the peculiar people of God; their books as the word of God, and their teaching as the revelation of God. What an honor for this people, had they known how to profit by it! 3. He astonished Joseph and Mary with his sublime account of the Redeemer of the world. They hear him glorified, and their hearts exult in it. From this Divine song they learn that this miraculous son of theirs is the sum and substance of all the promises made unto the fathers, and of all the predictions of the prophets. III. Simeon's prophecy. 1. He addresses Christ, and foretells that he should be for the ruin and recovery of many in Israel. How astonishing is the folly and perverseness of man, to turn that into poison which God has made the choicest medicine; and thus to kill themselves with the cure which he has appointed for them in the infinity of his love! Those who speak against Jesus, his ways, his doctrine, his cross, his sacrifice, are likely to stumble, and fall, and rise no more for ever! May the God of mercy save the reader from this condemnation! 2. He addresses Mary, and foretells the agonies she must go through. What must this holy woman have endured when she saw her son crowned with thorns, scourged, buffeted, spit upon - when she saw his hands and his feet nailed to the cross, and his side pierced with a spear! What a sword through her own soul must each of these have been! But this is not all. These sufferings of Jesus are predicted thirty years before they were to take place! What a martyrdom was this! While he is nourished in her bosom, she cannot help considering him as a lamb who is growing up to be sacrificed. The older he grows, the nearer the bloody scene approaches! Thus her sufferings must increase with his years, and only end with his life! 3. He foretells the effects which should be produced by the persecutions raised against Christ and his followers. This sword of persecution shall lay open the hearts of many, and discover their secret motives and designs. When the doctrine of the cross is preached, and persecution raised because of it, then the precious are easily distinguished from the vile. Those whose hearts are not established by grace, now right with God, will turn aside from the way of righteousness, and deny the Lord that bought them. On the other hand, those whose faith stands not in the wisdom of man, but in the power of God, will continue faithful unto death, glorify God in the fire, and thus show forth the excellency of his salvation, and the sincerity of the profession which they had before made. Thus the thoughts of many hearts are still revealed. The design of our blessed Lord in staying behind in the temple seems to have been twofold. 1st. To prepare the Jews to acknowledge in him a Divine and supernatural wisdom: and 2dly. To impress the minds of Joseph and Mary with a proper idea of his independence and Divinity. Their conduct in this business may be a lasting lesson and profitable warning to all the disciples of Christ. 1st. It is possible (by not carefully watching the heart, and by not keeping sacredly and constantly in view the spirituality of every duty) to lose the presence and power of Christ, even in religious ordinances. Joseph and Mary were at the feast of the passover when they lost Jesus! 2dly. Many who have sustained loss in their souls are kept from making speedy application to God for help and salvation, through the foolish supposition that their state is not so bad as it really is; and, in the things of salvation, many content themselves with the persuasion that the religious people with whom they associate are the peculiar favourites of Heaven, and that they are in a state of complete safety while connected with them. They, supposing him to be in the company, went a day's journey. 3dly. Deep sorrow and self-reproach must be the consequence of the discovery of so great a loss as that of the presence and power of Christ. Joseph and Mary sought him sorrowing. 4thly. When people are convinced, by the light of the Lord, that their souls are not in a safe state, and that unless they find the Redeemer of the world they must perish, they are naturally led to inquire among their kinsfolk and acquaintance for him who saves sinners. But this often proves fruitless; they know not Jesus themselves, and they cannot tell others where to find him. They sought him among their kinsfolk and acquaintance, and found him not. 5thly. When people perceive that they have proceeded in a certain course of life for a considerable time, without that salvation which God promises in his word, they should first stop and inquire into their state, and when they find that they have been posting into eternity, not only without a preparation for glory, but with an immense load of guilt upon their souls, they should turn back, and, as their time may be but short, they should seek diligently. They turned back to Jerusalem, earnestly seeking him. 6thly. The likeliest place to find Jesus and his salvation is the temple. The place where his pure unadulterated Gospel is preached, the sanctuary where the power and glory of God are seen in the conviction, conversion, and salvation of sinners. They found him in the temple, among the doctors. 7thly. Trials, persecutions, and afflictions are all nothing, when the presence and power of Christ are felt; but when a testimony of his approbation lives no longer in the heart, every thing is grievous and insupportable. The fatigue of the journey to Bethlehem, the flight from the cruelty of Herod, and the unavoidable trials in Egypt, were cheerfully supported by Joseph and Mary, because in all they had Jesus with them; but now they are in distress and misery because he is behind in Jerusalem. Reader, if thou have lost Jesus, take no rest to body or soul till thou have found him! Without him, all is confusion and ruin: with him, all is joy and peace. Introduction The time in which John the Baptist began to preach, Luk 3:1-3 . The prophecies which were fulfilled in him, Luk 3:4-6 . The matter and success of his preaching, Luk 3:7-9 ; among the people, Luk 3:10 , Luk 3:11 ; among the publicans, Luk 3:12 , Luk 3:13 ; among the soldiers, Luk 3:14 . His testimony concerning Christ,

The Birth of Christ. 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 ( Matt. ii. 5, 6 ), so did the common people, John vii. 42 . 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

LUKE CHAPTER II. Verse 1. In those days. About the time of the birth of John and of Christ. A decree. A law commanding a thing to be done. Caesar Augustus. This was the Roman emperor. His first name was Octavianus. He was the nephew of Julius Caesar, and obtained the empire after his death. He took the name Augustus -- i.e. august, or honourable-- as a compliment to his own greatness; and from him the month August, which was before called Sextilis, received its name. That all the world. There has been much difficulty respecting this passage, from the fact that no such taxing of all the world is mentioned by ancient writers. It should have been rendered the whole land --that is, the whole land of Palestine. The whole land is mentioned to show that it was not Judea only, but that it included also Galilee, the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations: 1st. The fact that no such taxing is mentioned as pertaining to any other country. 2nd. The account of Luke demands only that it should be understood of Palestine, or the country where the Saviour was born. 3rd. The words world and whole world are not unfrequently used in this limited sense as confined to a single country. See Mt 4:8, where Satan is said to have shown to Christ all the kingdoms of the world, that is, of the land of Judea. See also Josh 2:3, Lk 4:25 (Lu 4:25 Greek) Lk 21:26; Acts 11:28. Should be taxed. Our word tax means to levy and raise money for the use of the government. This is not the meaning of the original word here. It means rather to enroll, or take a list of the citizens, with their employments, the amount of their property, &c., equivalent to what was meant by census. Judea was at that time tributary to Rome. It paid taxes to the Roman emperor; and, though Herod was king, yet he held his appointment under the Roman emperor, and was subject in most matters to him. Farther, as this enrolment was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner; and hence we hear that they went willingly, without tumult-- contrary to the common way when they were to be taxed.

Sermon for Christmas Day; Luke 2:1-14 The Story of the Birth of Jesus; and the Angels' Song I. The Birth of Jesus The Story of Jesus' Birth 1 It is written in Haggai 2,6-7, that God says, “I will shake the heavens; and the precious things of all nations shall come.” This is fulfilled today, for the heavens were shaken, that is, the angels in the heavens sang praises to God. And the earth was shaken, that is, the people on the earth were agitated; one journeying to this city, another to that throughout the whole land, as the Gospel tells us. It was not a violent, bloody uprising, but rather a peaceable one awakened by God who is the God of peace. It is not to be understood that all countries upon earth were so agitated; but only those under Roman rule, which did not comprise half of the whole earth. However, no land was agitated as was the land of Judea, which had been divided among the tribes of Israel, although at this time the land was inhabited mostly by the race of Judah, as the ten tribes led captive into Assyria never returned. 2 This taxing, enrollment, or census, says Luke, was the first; but in the Gospel according to Matthew, 17:24, and at other places we read that it was continued from time to time, that they even demanded tribute of Christ, and tempted him with the tribute money, Math. 22,17. On the day of his suffering they also testified against him, that he forbade to give tribute to Caesar. The Jews did not like to pay tribute, and unwillingly submitted to the taxing, maintaining that they were God's people and free from Caesar. They had great disputes as to whether they were obliged to pay the tribute, but they, could not help themselves and were compelled to submit. For this reason they would have been pleased to draw Jesus into the discussion and bring him under the Roman jurisdiction. This taxing was therefore nothing else but a common decree throughout the whole empire that every individual should annually pay a penny, and the officers who collected the tribute were called publicans, who in German are improperly interpreted notorious sinners. 3 Observe how exact the Evangelist is in his statement that the birth of Christ occurred in the time of Caesar Augustus, and when Quirinius was governor of Syria, of which the land of Judea was a part, just as Austria is a part of the German land. This being the very first taxing, it appears that this tribute was never before paid until just at the time when Christ was to be born. By this Jesus shows that his kingdom was not to be of an earthly character nor to exercise worldly power and lordship, but that he, together with his parents, is subject to the powers that be. Since he comes at the time of the very first enrollment, he leaves no doubt with respect to this, for had he desired to leave it in doubt, he might have willed to be born under another enrollment, so that it might have been said it just happened so, without any divine intent. 4 And had he not willed to be submissive, he might have been born before there was any enrollment decreed. Since now all the works of Jesus are precious teachings, this circumstance can not be interpreted otherwise than that he by divine counsel and purpose will not exercise any worldly authority; but will be subject to it. This then is the first rebuke to the pope's government and every thing of that character, that harmonizes with the kingdom of Christ as night does with day. 5 This Gospel is so clear that it requires very little explanation, but it should be well considered and taken deeply to heart; and no one will receive more benefit from it than those who, with a calm, quiet heart, banish everything else from their mind, and diligently look into it. It is just as the sun which is reflected in calm water and gives out vigorous warmth, but which cannot be so readily seen nor can it give out such warmth in water that is in roaring and rapid motion. Therefore, if you would be enlightened and warmed, if you would see the wonders of divine grace and have your heart aglow and enlightened, devout and joyful, go where you can silently meditate and lay hold of this picture deep in your heart, and you will see miracle upon miracle. But to give the common person a start and a motive to contemplate it, we will illustrate it in part, and afterwards enter into it more deeply. 6 First, behold how very ordinary and common things are to us that transpire on earth, and yet how high they are regarded in heaven. On earth it occurs in this wise: Here is a poor young woman, Mary of Nazareth, not highly esteemed, but of the humblest citizens of the village. No one is conscious of the great wonder she bears, she is silent, keeps her own counsel, and regards herself as the lowliest in the town. She starts out with her husband Joseph; very likely they had no servant, and he had to do the work of master and servant, and she that of mistress and maid, They were therefore obliged to leave their home unoccupied, or commend it to the care of others. 7 Now they evidently owned an ass, upon which Mary rode, although the Gospel does not mention it, and it is possible that she went on foot with Joseph. Imagine how she was despised at the inns and stopping places on the way, although worthy to ride in state in a chariot of gold. There were, no doubt, many wives and daughters of prominent men at that time, who lived in fine apartments and great splendor, while the mother of God takes a journey in mid-winter under most trying circumstances. What distinctions there are in the world! It was more than a day's journey from Nazareth in Galilee to Bethlehem in the land of Judea. They had to journey either by or through Jerusalem, for Bethlehem is south of Jerusalem while Nazareth is north. 8 The Evangelist shows how, when they arrived at Bethlehem, they were the most insignificant and despised, so that they had to make way for others until they were obliged to take refuge in a stable, to share with the cattle, lodging, table, bedchamber and bed, while many a wicked man sat at the head in the hotels and was honored as lord. No one noticed or was conscious of what God was doing in that stable. He lets the large houses and costly apartments remain empty, lets their inhabitants eat, drink and be merry; but this comfort and treasure are hidden from them. O what a dark night this was for Bethlehem, that was not conscious of that glorious light! See how God shows that he utterly disregards what the world is, has or desires; and furthermore, that the world shows how little it knows or notices what God is, has and does. 9 See, this is the first picture with which Christ puts the world to shame and exposes all it does and knows. It shows that the world's greatest wisdom is foolishness, her best actions are wrong and her greatest treasures are misfortunes. What had Bethlehem when it did not have Christ? What have they now who at that time had enough? What do Joseph and Mary lack now, although at that time they had no room to sleep comfortably? 10 Some have commented on the word “diversorium”, as if it meant an open archway, through which every body could pass, where some asses stood, and that 'Mary could not get to a lodging place. This is not right. The Evangelist desires to show that Joseph and Mary had to occupy a stable, because there was no room for her in the inn, in the place where the pilgrim guests generally lodged. All the guests were cared for in the inn or caravansary, with room, food and bed, except these poor people who had to creep into a stable where it was customary to house cattle. This word “diversorium”, which by Luke is called “katalyma” means nothing else than a place for guests, which is proved by the words of Christ, Luke 22,11, where he sent the disciples to prepare the supper, “Go and say unto the master of the house, The Teacher saith unto thee, Where is the guest chamber, where I shall eat the Passover with my disciples?” So also here Joseph and Mary had no room in the katalyma, the inn, but only in the stable belonging to the innkeeper, who would not have been worthy to give shelter to such a guest. They had neither money nor influence to secure a room in 'the inn, hence they were obliged to lodge in a stable. O world, how stupid! O man, how blind thou art! 11 But the birth itself is still more pitiful. There was no one to take pity on this young wife who was for the first time to give birth to a child; no one to take to heart her condition that she, a stranger, did not have the least thing a mother needs in a birth-night. There she is without any preparation, without either light or fire, alone in the darkness, without any one offering her service as is customary for women to do at such times. Every thing is in commotion in the inn, there is a swarming of guests from all parts of the country, no one thinks of this poor woman. It is also possible that she did not expect the event so soon, else she would probably have remained at Nazareth. 12 Just imagine what kind of swaddling clothes they were in which she wrapped the child. Possibly her veil or some article of her clothing, she could spare. But that she should have wrapped him in Joseph's trousers, which are exhibited at Aixla-Chapelle appears entirely too false and frivolous. It is a fable, the like of which there are more in the world. Is it not strange that the birth of Christ occurs in cold winter, in a strange land, and in such a poor and despicable manner? 13 Some argue as to how this birth took place, as if Jesus was born while Mary was praying and rejoicing, without any pain, and before she was conscious of it. While I do not altogether discard that pious supposition, it was evidently invented for the sake of simple minded people. But we must abide by the Gospel, that he was born of the virgin Mary. There is no deception here, for the Word clearly states that it was an actual birth. 14 It is well known what is meant by giving birth. Mary's experience was not different from that of other women, so that the birth of Christ was a real natural birth, Mary being his natural mother and he being her natural son. Therefore her body performed its functions of giving birth, which naturally belonged to it, except that she brought forth without sin, without shame, without pain and without injury, just as she had conceived without sin. The curse of Eve did not come on her, where God said: “In pain thou shalt bring forth children,” Gen. 3:16; otherwise it was with her in every particular as with every woman who gives birth to a child. 15 Grace does not interfere with nature and her work, but rather improves and promotes it. Likewise Mary, without doubt, also nourished the child with milk from her breast and not with strange milk, or in a manner different from that which nature provided, as we sing: ubere de coelo pleno, from her breast being filled by heaven, without injury or impurity. I mention this that we may be grounded in the faith and know that Jesus was a natural man in every respect just as we, the only difference being in his relation to sin and grace, he being without a sinful nature. In him and in his mother nature was pure in all the members and in all the operations of those members. No body or member of woman ever performed its natural function without sin, except that of this virgin; here for once God bestowed special honor upon nature and its operations. It is a great comfort to us that Jesus took upon himself our nature and flesh. Therefore we are not to take away from him or his mother any thing that is not in conflict with grace, for the text clearly says that she brought him forth, and the angels said, unto you he is born. 16 How could God have shown his goodness in a more sublime manner than by humbling himself to partake of flesh and blood, that he did not even disdain the natural privacy but honors nature most highly in that part where in Adam and Eve it was most miserably brought to shame? so that henceforth even that can be regarded godly, honest and pure, which in all men is the most ungodly, shameful and impure. These are real miracles of God, for in no way could he have given us stronger, more forcible and purer pictures of chastity than in this birth. When we look at this birth, and reflect upon how the sublime Majesty moves with great earnestness and inexpressible love and goodness upon the flesh and blood of this virgin, we see how here all evil lust and every evil thought is banished. 17 No woman can inspire such pure thoughts in a man as this virgin; nor can any man inspire such pure thought in a woman as this child. If in reflecting on this birth we recognize the work of God that is embodied in it, only chastity and purity spring from it. 18 But what happens in heaven concerning this birth? As much as it is despised on earth, so much and a thousand times more is it honored in heaven. If an angel from heaven came and praised you and your work, would you not regard it of greater value than all the praise and honor the world could give you, and for which you would be willing to bear the greatest humility and reproach? What exalted honor is that when all the angels in heaven can not restrain themselves from breaking out in rejoicing, so that even poor shepherds in the fields hear them preach, praise God, sing and pour out their joy without measure.? Were not all joy and honor realized at Bethlehem, yes, all joy and honor experienced by all the kings and nobles on earth, to be regarded as only dross and abomination, of which no one likes to think, when compared with the joy and glory here displayed? 19 Behold how very richly God honors those who are despised of men, and that very gladly. Here you see that his eyes look into the depths of humility, as is written, “He sitteth above the cherubim” and looketh into the depths. Nor could the angels find princes or valiant men to whom to communicate the good news; but only unlearned laymen, the most humble people upon earth. Could they not have addressed the high priests, who it was supposed knew so much concerning God and the angels? No, God chose poor shepherds, who, though they were of low esteem in the sight of men, were in heaven regarded as worthy of such great grace and honor. 20 See how utterly God overthrows that which is lofty! And yet we rage and rant for nothing but this empty honor, as we had no honor to seek in heaven; we continually step out of God's sight, so that he may not see us in the depths, into which he alone looks. 21 This has been considered sufficiently for plain people. Every one should ponder it further for himself. If every word is properly grasped, it is as fire that sets the heart aglow, as God says in Jer. 23,29, “Is not my Word like fire?” And as we see, it is the purpose of the divine Word, to teach us to know God and his work, and to see that this life is nothing. For as he does not live according to this life and does not have possessions nor temporal honor and power, he does not regard these and says nothing concerning them, but teaches only the contrary. He works in opposition to these temporal things, looks with favor upon that from which the world turns, teaches that from which it flees and takes up that which it discards. 22 And although we are not willing to tolerate such acts of God and do not want to receive blessing, honor and life In this way, yet it must remain so. God does not change his purpose, nor does he teach or act differently than he purposed. We must adapt ourselves to him, he will not adapt himself to us. Moreover, he who will not regard his word, nor the manner in which he works to bring comfort to men, has assuredly no good evidence of being saved. In what more lovely manner could he have shown his grace to the humble and despised of earth, than through this birth in poverty, over which the angels rejoice, and make it known to no one but to the poor shepherds? 23 Let us now look at the mysteries set before us in this history. In all the mysteries here two things are especially set forth, the Gospel and faith, that is, what is to be preached and what is to be believed, who are to be the preachers, and who are to be the believers. This we will now consider. II. THE BIRTH OF JESUS CONSIDERED IN IT'S SPIRITUAL MEANING. A. The teaching concerning faith. 24 Faith is first, and it is right that we recognize it as the most important in every word of God. It is of no value only to believe that this history is true as it is written; for all sinners, even those condemned believe that. The Scripture, God's Word, does not teach concerning faith, that it is a natural work, without grace. The right and gracious faith which God demands is, that you firmly believe that Christ is born for you, and that this birth took place for your welfare. The Gospel teaches that Christ was born, and that he did and suffered everything in our behalf, as is here declared by the angel: “Behold, I bring you good tidings of great joy which shall be to all the people; for there is born to you this day a Saviour, who is Christ the Lord.” In these words you clearly see that he is born for us. 25 He does not simply say, Christ is born, but to you he is born, neither does he say, I bring glad tidings, but to you I bring glad tidings of great joy. Furthermore, this joy was not to remain in Christ, but it shall be to all the people. This faith no condemned or wicked man has, nor can he have it; for the right ground of salvation which unites Christ and the believing heart is that they have all things in common. But what have they? 26 Christ has a pure, innocent, and holy birth. Man has an unclean, sinful, condemned birth; as David says, Ps. 51:5, “Behold I was brought forth in iniquity; and in sin did my mother conceive me.” Nothing can help this unholy birth except the pure birth of Christ. But Christ's birth cannot be distributed in a material sense neither would that avail any thing; it is therefore imparted spiritually, through the Word, as the angel says, it is given to all who firmly believe so that no harm will come to them because of their impure birth. This it the way and manner in which we are to be cleansed from the miserable birth we have from Adam. For this purpose Christ willed to be born, that through him we might be born again, as he says John 3:3, that it takes place through faith; as also St. James says in 1:18: “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.” 27 We see here how Christ, as it were, takes our birth from us and absorbs it in his birth, and grants us his, that in it we might become pure and holy, as if it were our own, so that every Christian may rejoice and glory in Christ's birth as much as if he had himself been born of Mary as was Christ. Whoever does not believe this, or doubts, is no Christian. 28 O, this is the great joy of which the angel speaks. This is the comfort and exceeding goodness of God that, if a man believes this, he can boast of the treasure that Mary is his rightful mother, Christ his brother, and God his father. For these things actually occurred and are true, but we must believe. This is the principal thing and the principal treasure in every Gospel, before any doctrine of good works can be taken out of it. Christ must above all things become our own and we become his, before we can do good works. But this cannot occur except through the faith that teaches us rightly to understand the Gospel and properly to lay hold of it. This is the only way in which Christ can be rightly known so that the conscience is satisfied and made to rejoice. Out of this grow love and praise to God who in Christ has bestowed upon us such unspeakable gifts. This gives courage to do or leave undone, and living or dying, to suffer every thing that is well pleasing to God. This is what is meant by Isaiah 9:6, “Unto us a child is born, unto us a son is given,” to us, to us, to us is born, and to us is given this child, 29 Therefore see to it that you do not find pleasure in the Gospel only as a history, for that is only transient; neither regard it only as an example, for it is of no value without faith; but see to it that you make this birth your own and that Christ be born in you. This will be the case if you believe, then you will repose in the lap of the virgin Mary and be her dear child. But you must exercise this faith and pray while you live, you cannot establish it too firmly. This is our foundation and inheritance, upon which good works must be built. 30 If Christ has now thus become your own, and you have by such faith been cleansed through him and have received your inheritance without any personal merit, but alone through the love of God who gives to you as your own the treasure and work of his Son; it follows that you will do good works by doing to your neighbor as Christ has done to you. Here good works are their own teacher. What are the good works of Christ? Is it not true that they are good because they have been done for your benefit, for God's sake, who commanded him to do the works in your behalf? In this then Christ was obedient to the Father, in that he loved and served us. 31 Therefore since you have received enough and become rich, you have no other commandment to serve Christ and render obedience to him, than so to direct your works that they may be of benefit to your neighbor, just as the works of Christ are of benefit and use to you. For the reason Jesus said at the Last Supper: “This is my commandment that ye love one another; even as I have loved you.” John, 13:34. Here it is seen that he loved us and did every thing for our benefit, in order that we may do the same, not to him, for he needs it not, but to our neighbor; this is his commandment, and this is our obedience. Therefore it is through faith that Christ becomes our own, and his love is the cause that we are his. He loves, we believe, thus both are united into one. Again, our neighbor believes and expects our love, we are therefore to love him also in return and not let him long for it in vain. One is the same as the other; as Christ helps us so we in return help our neighbor, and all have enough. 32 Observe now from this how far those have gone out of the way who have united good works with stone, wood, clothing, eating and drinking. Of what benefit is it to your neighbor if you build a church entirely out of gold!? Of what benefit to him is the frequent ringing of great church bells? Of what benefit to him is the glitter and the ceremonies in the churches, the priests' gowns, the sanctuary, the silver pictures and vessels? Of what benefit to him are the many candles and much incense? Of what benefit to him is the much chanting and mumbling, the singing of vigils and masses? Do you think that God will permit himself to be paid with the sound of bells, the smoke of candles, the glitter of gold and such fancies? He has commanded none of these, but if you see your neighbor going astray, sinning, or suffering in body or soul, you are to leave every thing else and at once help him in every way in your power and if you can do no more, help him with words of comfort and prayer. Thus has Christ done to you and given you an example for you to follow. 33 These are the two things in which a Christian is to exercise himself, the one that he draws Christ into himself, and that by faith he makes him his own, appropriates to himself the treasures of Christ and confidently builds upon them; the other that he condescends to his neighbor and lets him share in that which he has received, even as he shares in the treasures of Christ. He who does not exercise himself in these two things will receive no benefit even if he should fast unto death, suffer torture or even give his body to be burned, and were able to do all miracles, as St. Paul teaches, I Cor. 13 ff. B. The spiritual meaning of the doctrine of this Gospel. 34 The other mystery, or spiritual teaching, is, that in the churches the Gospel only should be preached and nothing more. Now it is evident that the Gospel teaches nothing but the foregoing two things, Christ and his example and two kinds of good works, the one belonging to Christ by which we are saved through faith, the other belonging to us by which our neighbor receives help. Whosoever therefore teaches any thing different from the Gospel leads people astray; and whosoever does not teach the Gospel in these two parts, leads people all the more astray and is worse than the former who teaches without the Gospel, because he abuses and corrupts God's Word, as St. Paul complains concerning some. 2 Cor. 2:17. 35 Now it is clear that nature could not have discovered such a doctrine, nor could all the ingenuity, reason and wisdom of the world have thought it out. Who would be able to discover by means of his own efforts, that faith in Christ makes us one with Christ and gives us for our own all that is Christ's? Who would be able to discover that no works are of any value except those intended to benefit our neighbor? Nature teaches no more than that which is wrought by the law. Therefore it falls back upon its own work, so that this one thinks he fulfills the commandment by founding some institution or order, that one by fasting, this one by the kind of clothes he wears, that one by going on pilgrimages; this one in this manner, that one in that manner; and yet all their works are worthless, for no one is helped by them. Such is the case at the present time in which the whole world is blinded and is going astray through the doctrines and works of men, so that faith and love along with the Gospel have perished. 36 Therefore the Gospel properly apprehended, is a supernatural sermon and light which makes known Christ only. This is pointed out first of all by the fact that it was not a man that made it known to others, but that an angel came down from heaven and made known to the shepherds the birth of Jesus, while no human being knew any thing about it. 37 In the second place it is pointed out by the fact that Christ was born at midnight, by which he indicates that all the world is in darkness as to its future and that Christ can not be known by mere reason, but that knowledge concerning him must be revealed from heaven. 38 In the third place, it is shown by the light that shined around the shepherds, which teaches that here there must be an entirely different light than that of human reason. Moreover, when St. Luke says, Gloria Dei, the glory of God, shone around them, he calls that light a brightness, or the glory of God. Why does he say that? In order to call attention to the mystery and reveal the character of the Gospel. For while the Gospel is a heavenly light that teaches nothing more than Christ, in whom God's grace is given to us and all human merit is entirely cast aside, it exalts only the glory of God, so that henceforth no one may be able to boast of his own power; but must give God the glory, that it is of his love and goodness alone that we are saved through Christ. See, the divine honor, the divine glory, is the light in the Gospel, which shines around us from heaven through the apostles and their followers who preach the Gospel. The angel here was in the place of all the preachers of the Gospel, and the shepherds in the place of all the hearers, as we shall see. For this reason the Gospel can tolerate no other teaching besides its own; for the teaching of men is earthly light and human glory; it exalts the honor and praise of men, and makes souls to glory in their own works; while the Gospel glories in Christ, in God's grace and goodness, and teaches us to boast of and confide in Christ. 39 In the fourth place this is represented by the name Judea and Bethlehem, where Christ chose to be born. Judea is interpreted, confession or thanksgiving; as when we confess, praise and thank God, acknowledging that all we possess are his gifts. One who so confesses and praises is called Judaeus. Such a king of the Jews is Christ, as the expression is: “Jesus Nazarenus Rex Judaeorum,” Jesus the Nazarene, the king of the Jews, of those confessing God. By this is shown that no teaching whatever can make such a confession except the Gospel, which teaches Christ. 40 Beth means house; Lehem means bread, Bethlehem, a house of bread. The city had that name because it was situated in a good, fruitful country, rich in grain; so that it was the granery for the neighboring towns, or as we would call it, a fertile country. In olden times the name of the city was Ephrata, which means fruitful. Both names imply that the city was in a fruitful and rich land. By this is represented that without the Gospel this earth is a wilderness and there is no confession of God nor thanksgiving. 41 Moreover where Christ and the Gospel are there is the fruitful Bethlehem and the thankful Judea. There every one has enough in Christ, and overflows with thanksgiving for the divine grace. But while men are thankful for human teachings, they can not satisfy, but leave a barren land and deadly hunger. No heart can ever be satisfied unless it bears Christ rightly proclaimed in the Gospel. In this a man comes to Bethlehem and finds him, he also comes to and remains in Judea and thanks his God eternally; here he is satisfied, here God receives his praise and confession, while outside of the Gospel there is nothing but thanklessness and starvation. 42 But the angel shows most clearly that nothing is to be preached in Christendom except the Gospel, he takes upon himself the office of a preacher of the Gospel. He does not say, I preach to you, but “glad tidings I bring to you”. I am an Evangelist and my word is an evangel, good news. The meaning of the word Gospel is, a good, joyful message, that is preached in the New Testament. Of what does the Gospel testify? Listen! the angel says: “I bring you glad tidings of great joy”, my Gospel speaks of great joy. Where is it? Hear again: “For there is born to you this day in the city of David a Saviour, who is Christ the Lord”. 43 Behold here what the Gospel is, namely, a joyful sermon concerning Christ, our Saviour. Whoever preaches him rightly, preaches the Gospel of pure joy. How is it possible for man to hear of greater joy than that Christ has given to him as his own? He does not only say Christ is born, but he makes his birth our own by saying, to you a Saviour. 44 Therefore the Gospel does not only teach the history concerning Christ; but it enables all who believe it to receive it as their own, which is the way the Gospel operates, as has just been set forth. Of what benefit would it be to me if Christ had been born a thousand times, and it would daily be sung into my ears in a most lovely manner, if I were never to hear that he was born for me and was to be my very own? If the voice gives forth this pleasant sound, even if it be in homely phrase, my heart listens with joy for it is a lovely sound which penetrates the soul. If now there were any thing else to be preached, the evangelical angel and the angelic evangelist would certainly have touched upon it. C. The Spiritual Meaning of the Signs, the Angel and the Shepherds. 45 The angel says further: “And this is the sign unto you; Ye shall find the babe wrapped in swaddling clothes, and lying in a manger.” The clothes are nothing else than the holy Scriptures, in which the Christian truth lies wrapped, in which the faith is described. For the Old Testament contains nothing else than Christ as he is preached in the Gospel. Therefore we see how the apostles appeal to the testimony of the Scriptures and with them prove every thing that is to be preached and believed concerning Christ. Thus St. Paul says, Rom. 3:21, That the faith of Christ through which we become righteous is witnessed by the law and the prophets. And Christ himself, after his resurrection, opened to them the Scriptures, which speak of him. Luke 24:27. When he was transfigured on the mount, Math. 17:3, Moses and Elijah stood by him; that means, the law and the prophets as his two witnesses, which are signs pointing to him. Therefore the angel says, the sign by which he is recognized is the swaddling clothes, for there is no other testimony on earth concerning Christian truth than the holy Scriptures. 46 According to this Christ's seamless coat which was not divided and which during his sufferings was gambled off and given away, John 19,23-24, represents the New Testament. It indicates that the pope, the Antichrist, would not deny the Gospel, but would shut it up violently and play with it by means of false interpretation, until Christ is no longer to be found in it. Then the four soldiers who crucified the Lord are figures of all the bishops and teachers in the four quarters of the earth, who violently suppress the Gospel and destroy Christ and his faith by means of their human teachings, as the pope with his Papists has long since done. 47 From this we see that the law and the prophets can not be rightly preached and known unless we see Christ wrapped up in them. It is true that Christ does not seem to be in them, nor do the Jews find him there. They appear to be insignificant and unimportant clothes, simple words, which seem to speak of unimportant external matters, the import of which is not recognized; but the New Testament, the Gospel, must open it, throw its light upon it and reveal it, as has been said. 48 First of all then the Gospel must be heard, and the appearance and the voice of the angel must be believed. Had the shepherds not heard from the angel that Christ lay there, they might have seen him ten thousand times without ever knowing that the child was Christ. Accordingly St. Paul says, 2 Cor. 3:16, that the law remains dark and covered up for the Jews until they are converted to Christ. Christ must first be heard in the Gospel, then it will be seen how beautiful and lovely the whole Old Testament is in harmony with him, so that a man cannot help giving himself in submission to faith and be enabled to recognize the truth of what Christ says in John 5:46, “For if ye believed Moses, ye would believe me, for he wrote of me”. 49 Therefore let us beware of all teaching that does not set forth Christ. What more would you know? What more do you need, if indeed you know Christ, as above set forth, if you walk by faith In God, and by love to your neighbor, doing to your fellow man as Christ has done to you. This is indeed the whole Scripture in its briefest form, that no more words or books are necessary, but only life and action. 50 He lies in the manger. Notice here that nothing but Christ is to be preached throughout the whole world. What is the manger but the congregations of Christians in the churches to hear the preaching? We are the beasts before this manger; and Christ is laid before us upon whom we are to feed our souls. Whosoever goes to hear the preaching, goes to this manger; but it must be the preaching of Christ. Not all mangers have Christ neither do all sermons teach the true faith. There was but one manger in Bethlehem in which this treasure lay, and besides it was an empty and despised manger in which there was no fodder. Therefore the preaching of the Gospel is divorced from all other things, it has and teaches nothing besides Christ; should any thing else be taught, then it is no more the manger of Christ, but the manger of war horses full of temporal things and of fodder for the body. 51 But in order to show that Christ in swaddling clothes represents the faith in the Old Testaments, we will here give several examples. We read in Math. 8:4, when Christ cleansed the leper, that he said to him: “Go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.” Here you perceive that the law of Moses was given to the Jews for a testimony, or sign, as the angel also here says, namely, that such law represents something different from itself. What? Christ is the priest, all men are spiritual lepers because of unbelief; but when we come to faith in him he touches us With his hand, gives and lays upon us his merit and we become clean and whole without any merit on our part whatever. We are therefore to show our gratitude to him and acknowledge that we have not become pious by our own works, but through his grace, then our course will be right before God. In addition we are to offer our gifts, that is, give of our own to help our fellow man, to do good to him as Christ has done to us. Thus Christ is served and an offering is brought to the rightful priest, for it is done for his sake, in order to love and praise him. Do you here see how, figuratively speaking, Christ and the faith are wrapped up in the plain Scriptures? It is here made evident how Moses in the law gave only testimony and an interpretation of Christ. The whole Old Testament should be understood in this manner, and should be taken to be the swaddling clothes as a sign pointing out and making Christ known. 52 Again, it was commanded that the Sabbath should be strictly observed and no work should be done, which shows that not our works but Christ's works should dwell in us; for it is written that we are not saved by our works but by the works of Christ. Now these works of Christ are twofold, as shown before. On the one hand, those that Christ has done personally without us, which are the most important and in which we believe. The others, those he performs in us, in our love to our neighbor. The first may be called the evening works and the second the morning works, so that evening and morning make one day, as it is written in Gen. 1:5, for the Scriptures begin the day in the evening and end in the morning, that is, the evening with the night is the first half, the morning with the day is the second half of the whole natural day. Now as the first half is dark and the second half is light, so the first works of Christ are concealed in our faith, but the others, the works of love, are to appear, to be openly shown toward our fellow man. Here then you see how the whole Sabbath is observed and hallowed. 53 Do you see how beautifully Christ lies in these swaddling clothes? How beautifully the Old Testament reveals the faith and love of Christ and of his Christians? Now, swaddling clothes are as a rule of two kinds, the outside of coarse woolen cloth, the inner of linen. The outer or coarse woolen cloth represents the testimony of the law, but the linnen are the words of the prophets. As Isaiah says in 7:14, “Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel”, and similar passages which would not be understood of Christ, had the Gospel not revealed it and shown that Christ is in them. 54 Here then we have these two, the faith and the Gospel, that these and nothing else are to be preached throughout Christendom. Let us now see who are to be the preachers and who the learners. The preachers are to be angels, that is, God's messengers, who are to lead a heavenly life, are to be constantly engaged with God's Word that they under no circumstances preach the doctrine of men. It is a most incongruous thing to be God's messenger and not to further God's message. Angelus means a messenger, and Luke calls him God's messenger (Angelus Domini). The message also is of more importance than the messenger's life. If he leads a wicked life he only injures himself, but if he brings a false message in the place of God's message, he leads astray and injures every one that hears him, and causes idolatry among the people in that they accept lies for the truth, honor men instead of God, and pray to the devil instead of to God. 55 There is no more terrible plague, misfortune or cause for distress upon earth than a preacher who does not preach God's Word; of whom, alas, the world today is full; and yet they think they are pious and do good when indeed their whole work is nothing but murdering souls, blaspheming God and setting up idolatry, so that it would be much better for them if they were robbers, murderers, and the worst scoundrels, for then they would know that they are doing wickedly. But now they go along under spiritual names and show, as priest, bishop, pope, and are at the same time ravening wolves in sheeps' clothing, and it would be well if no one ever heard their preaching. 56 The learners are shepherds, poor people out in the fields. Here Jesus does what he says, Math. 11:5, “And the poor have good tidings preached to them”, and Math. 5:8, “Blessed are the poor in spirit; for their's is the kingdom of heaven”. Here are no learned, no rich, no mighty ones, for such people do not as a rule accept the Gospel. The Gospel is a heavenly treasure, which will not tolerate any other treasure, and will not agree with any earthly guest in the heart. Therefore whoever loves the one must let go the other, as Christ says, Math. 6:24: “You cannot serve God and mammon.” This is shown by the shepherds in that they were in the field, under the canopy of heaven, and not in houses, showing that they do not hold fast and cling to temporal things; and besides they are in the fields by night, despised by and unknown to the world which sleeps in the night, and by day delights so to walk that it may be noticed; but the poor shepherds go about their work at night. They represent all the lowly who live on earth, often despised and unnoticed but dwell only under the protection of heaven; they eagerly desire the Gospel. 57 That there were shepherds, means that no one is to hear the Gospel for himself alone, but every one is to tell it to others who are not acquainted with it. For he who believes for himself has enough and should endeavor to bring others to such faith and knowledge, so that one may be a shepherd of the other, to wait upon and lead him into the pasture of the Gospel in this world, during the night time of this earthly life. At first the shepherds were sore afraid because of the angel; for human nature is shocked when it first hears in the Gospel that all our works are nothing and are condemned before God, for it does not easily give up its prejudices and presumptions. 58 Now let every one examine himself in the light of the Gospel and see how far he is from Christ, what is the character of his faith and love. There are many who are enkindled with dreamy devotion, when they hear of such poverty of Christ, are almost angry with the citizens of Bethlehem, denounce their blindness and ingratitude, and think, if they had been there, they would have shown the Lord and his mother a more becoming service, and would not have permitted them to be treated so miserably. But they do not look by their side to see how many of their fellow men need their help, and which they let go on in their misery unaided. Who is there upon earth that has no poor, miserable, sick, erring ones, or sinful people around him? Why does he not exercise his love to those? Why does he not do to them as Christ has done to him? 59 It is altogether false to think that you have done much for Christ, if you do nothing for those needy ones. Had you been at Bethlehem you would have paid as little attention to Christ as they did; but since is is now made known who Christ is, you profess to serve him. Should he come now and lay himself in a manger, and would send you word that it was he, of whom you now know so much, you might do something for him, but you would not have done it before. Had it been positively made known to the rich man in the Gospel, to what high position Lazarus would be exalted, and he would have been convinced of the fact, he would not have left him lie and perish as he did. 60 Therefore, if your neighbor were now what he shall be in the future, and lay before you, you would surely give him attention. But now, since it is not so, you beat the air and do not recognize the Lord in your neighbor, you do not do to him as he has done to you. Therefore God permits you to be blinded, and deceived by the pope and false preachers, so that you squander on wood, stone, paper, and wax that with which you might help your fellow man. III. EXPLANATION OF THE ANGELS' SONG OF PRAISE. 61 Finally we must also treat of the angels' song, which we use daily in our service: Gloria in excelcis Deo. There are three things to be considered in this song, the glory to God, the peace to the earth, and the good will to mankind. The good will might be understood as the divine good will God has toward men through Christ. But we will admit it to mean the good will which is granted unto men through this birth, as it is set forth in the words thus, “en anthropis eudokia, hominibus beneplacitum.” 62 The first is the glory to God. Thus we should also begin, so that in all things the praise and glory be given to God as the one who does, gives and possesses all things, that no one ascribe any thing to himself or claim any merit for himself. For the glory belongs to no one but to God alone, it does not permit of being made common by being shared by any person. 63 Adam stole the glory through the evil spirit and appropriated it to himself, so that all men with him have come into disgrace, which evil is so deeply rooted in all mankind that there is no vice in them as great as vanity. Every one is well pleased with himself and no one wants to be nothing, and they desire nothing, which spirit of vanity is the cause of all distress, strife and war upon earth. 64 Christ has again brought back the glory to God, in that he has taught us how all we have or can do is nothing but wrath and displeasure before God, so that we may not be boastful and self-satisfied, but rather be filled with fear and shame, so that in this manner our glory and self-satisfaction may be crushed, and we be glad to be rid of it, in order that we may be found and preserved in Christ. 65 The second is the peace on earth. For just as strife must exist where God's glory is not found, as Solomon says, Prov. 13:10, “By pride cometh only contention;” so also, where God's glory is there must be peace. Why should they quarrel when they know that nothing is their own, but that all they are, have and can desire is from God; they leave every thing in his hands and are content that they have such a gracious God. He knows that all he may have, is nothing before God, he does not seek his own honor, but thinks of him who is something before God, namely Christ. 66 From this it follows that where there are true Christians, there is no strife, contention, or discord; as Isaiah says in 2:4, “And they shall beat their swords into plowshears, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.” 67 Therefore our Lord Christ is called a king of peace, and is represented by king Solomon, whose name implies, rich in peace, that inwardly he may give us peace in our conscience toward God through faith; and outwardly, that we may exercise love to our fellow men, so that through him there may be everywhere peace on earth. 68 The third is good will toward men. By good will is not meant the will that does good works, but the good will and peace of heart, which is equally submissive in every thing that may betide, be it good or evil. The angels knew very well that the peace, of which they sang, does not extend farther than to the Christians who truly believe, such have certainly peace among themselves. But the world and the devil have no reproof, they do not permit them to have peace but persecute them to death; as Christ says, John 16:33, “In me ye may have peace. In the world ye have tribulation.” 69 Hence it was not enough for the angels to sing peace on earth, they added to it the good will toward men, that they take pleasure in all that God does, regard all God's dealing with them as wise and good, and praise and thank him for it. They do not murmur, but willingly submit to God's will. Moreover since they know that God, whom they have received by faith in Christ as a gracious Father, can do all things, they exult and rejoice even under persecution as St. Paul says, Rom 5:3, “We also rejoice in our tribulations.” They regard all that happens to them as for the best, out of the abundant satisfaction they have in Christ. 70 Behold, it is such a good will, pleasure, good opinion in all things whether good or evil, that the angels wish to express in their song; for where there is no good will, peace will not long exist. The unbelieving put the worst construction on every thing, always magnify the evil and double every mishap. Therefore God's dealings with them does not please them, they would have it different, and that which is written in Psalm 18:25-26 is fulfilled: “With the merciful thou wilt show thyself merciful, with the perfect man thou wilt show thyself perfect; with the pure thou wilt show thyself pure”, that is, whoever has such pleasure in all things which thou doest. In him thou, and all thine, will also have pleasure, and with the perverse thou wilt show thyself froward, that is, as thou and all thou doest, does not please him, so he is not well pleasing to thee and all that are thine. 71 Concerning the good will St. Paul says: 1 Cor. 10:33, “Even as I also please all men in all things.” How does he do that? If you are content and satisfied with every thing, you will in turn please everybody. It is a short rule: If you will please no one, be pleased with no one; if you will please every one, be pleased with every one; in so far, however, that you do not violate God's Word, for in that case all pleasing and displeasing ceases. But what may be omitted without doing violence to God's Word, may be omitted, that you may please every one and at the same time be faithful to God, then you have this good will of which the angels sing. 72 From this song we may learn what kind of creatures the angels are. Don't consider what the great masters of art dream about them, here they are all painted in such a manner that their heart and their own thoughts may be recognized. In the first place, in that they joyfully sing, ascribing the glory to God, they show how full of his light and fire they are, not praising themselves, but recognizing that all things belong to God alone, so that with great earnestness they ascribe the glory to him to whom it belongs. Therefore if you would think of a humble, pure, obedient and joyful heart, praising God, think of the angels. This is their first step, that by which they serve God. 73 The second is their love to us as has been shown. Here you see what great and gracious friends we have in them, that they favor us no less than themselves; rejoice in our welfare quite as much as they do in their own, so much so that in this song they give us a most comforting inducement to regard them as the best of friends. In this way you rightly understand the angels, not according to their being, which the masters of art attempt fearlessly to portray, but according to their inner heart, spirit and sense, that though I know not what they are, I know what their chief desire and constant work is; by this you look into their heart. This is enough concerning this Gospel. What is meant by Mary, Joseph, Nazareth will be explained in Luke 1. The Armor of this Gospel. 74 In this Gospel is the foundation of the article of our faith when we say: “I believe in Jesus Christ, born of the virgin Mary.” Although the same article is founded on different passages of Scripture, yet on none so clearly as on this one. St. Mark says no more than that Christ has a mother, the same is also the case with St. John, neither saying any thing of his birth. St. Matthew says he is born of Mary in Bethlehem, but lets it remain at that, without gloriously proclaiming the virginity of Mary, as we will hear in due time. But Luke describes it clearly and diligently. 75 In olden times it was also proclaimed by patriarchs and prophets; as when God says to Abraham, Gen. 22,17: “And in thy seed shall all the nations of the earth be blessed.” Again he says to David, Ps. 89:4, and 132:11: “Jehovah hath sworn unto David in truth; he will not return from it; of the fruit of thy body will I set upon thy throne.” But those are obscure words compared with the Gospel. 76 Again it is also represented in many figures, as in the rod of Aaron which budded in a supernatural manner, although a dry piece of wood, Num. 7:5. So also Mary, exempt from all natural generation, brought forth, in a supernatural manner, really and truly a natural son, just as the rod bore natural almonds, and still remained a natural rod. Again by Gideon's fleece, Judges 6:37, which was wet by the dew of heaven, while the land around it remained dry, and many like figures which it is not necessary to enumerate. Nor do these figures conflict with faith, they rather adorn it; for it must at first be firmly believed before I can believe that the figure serves to illustrate it. 77 There is a great deal in this article, of which, in time of temptation, we would not be deprived, for the evil spirit attacks nothing so severely as our faith. Therefore it is of the greatest importance for us to know where in God's Word this faith is set forth, and in time of temptation point to that, for the evil spirit can not stand against God's Word. 78 There are also many ethical teachings in the Gospel, as for example, meekness, patience, poverty and the like; but these are touched upon enough and are not points of controversy, for they are fruits of faith and good works. Sermon for New Years Day; Luke 2:

That all the world should be enrolled - That all the inhabitants, male and female, of every town in the Roman empire, with their families and estates, should be registered.

And this taxing was first made, &c. This verse has given as much perplexity, perhaps, as any one in the New Testament. The difficulty consists in the fact that Cyrenius, or Quirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Varus was president of Syria. Herod was succeeded by Archelaus, who reigned eight or nine years; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor (Josephus, Ant., b. xvii.  5). The difficulty has been to reconcile this account with that in Luke. Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardher. According to his view, the passage here means, "This was the first census of Cyrenius, governor of Syria." It is called the first to distinguish it from one afterward taken by Cyrenius, Acts 5:37. It is said to be the census taken by Cyrenius, governor of Syria; not that he was then governor, but that it was taken by him who was afterward familiarly known as governor. Cyrenius, governor of Syria, was the name by which the man was known when Luke wrote his gospel, and it was not improper to say that the taxing was made by Cyrenius, the governor of Syria, though he might not have been actually governor for many years afterward. Thus Herodian says that "to Marcus the emperor were born several daughters and two sons," though several of those children were born to him before he was emperor. Thus it is not improper to say that General Washington saved Braddock's army, or was engaged in the old French war, though he was not actually made general till many years afterward. According to this Augustus sent Cyrenius, an active, enterprising man, to take the census. At that time he was a Roman senator. Afterward he was made governor of the same country, and received the title which Luke gives him. Syria. The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. Syria, called in the Hebrew Aram, from a son of Shem ( Gen 10:22 ), in its largest acceptation extended from the Mediterranean and the river Cydnus to the Euphrates, and from Mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into Syria Palestine, including Canaan and Phoenicia; Coele-Syria, the tract of country lying between two ridges of Mount Lebanon and Upper Syria. The last was known as Syria in the restricted sense, or as the term was commonly used. The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Libanus and Anti-Libanus, extending from north to south, and the great desert lying on the south-east and east. The valleys are of great fertility, and yield abundance of grain, vines, mulberries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, &c. The climate in the inhabited parts is exceedingly fine. Syria is inhabited by various descriptions of people, but Turks and Greeks form the basis of the population in the cities. The only tribes that can be considered as peculiar to Syria are the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic; the soldiers and officers of government speak Turkish. Of the old Syriac language no traces now exist.

When Cyrenius was governor of Syria - When Publius Sulpicius Quirinus governed the province of Syria, in which Judea was then included.

No entries in BARNES for this verse.

The city of David. Bethlehem, called the city of David because it was the place of his birth. Mt 2:2. Because he Was of the house. Of the family. And lineage. The lineage denotes that he was descended from David as his father or ancestor. In taking a Jewish census, families were kept distinct; hence all went to the place where their family had resided. Joseph was of the family of David, and hence he went up to the city of David. It is not improbable that he might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable.

No entries in BARNES for this verse.

And while they were there, the days were fulfilled that she should be delivered - Mary seems not to have known that the child must have been born in Bethlehem, agreeably to the prophecy. But the providence of God took care for it.

She laid him in the manger - Perhaps it might rather be translated in the stall. They were lodged in the ox stall, fitted up on occasion of the great concourse, for poor guests. There was no room for them in the inn - Now also, there is seldom room for Christ in an inn. Mt 1:25

Her first-born son. Whether Mary had any other children or not has been a matter of controversy. The obvious meaning of the Bible is that she had; and if this be the case, the word first-born is here to be taken in its common signification. Swaddling clothes. When a child among the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes; that is, not garments regularly made, as with us, but bands or blankets that confined the limbs closely, Eze 16:4. There was nothing peculiar in the manner in which the infant Jesus was treated. Laid him in a manger. The word rendered "inn" in this verse means simply a place of halting, a lodging-place; in modern terms, a khan or caravanserai (Robinson's Bib. Res. in Palest., iii. 431). The word rendered "manger" means simply a crib or place where cattle were fed. "Inns," in our sense of the term, were anciently unknown in the East, and now they are not common. Hospitality was generally practised, so that a traveller had little difficulty in obtaining shelter and food when necessary. As travelling became more frequent, however, khans or caravanserais were erected for public use--large structures where the traveller might freely repair and find lodging for himself and his beast, he himself providing food and forage. Many such khans were placed at regular intervals in Persia. To such a place it was, though already crowded, that Joseph and Mary resorted at Bethlehem. Instead of finding a place in the "inn," or the part of the caravanserai where the travellers themselves found a place of repose, they were obliged to be contented in one of the stalls or recesses appropriated to the beasts on which they rode. The following description of an Eastern inn or caravanserai, by Dr. Kitto, will well illustrate this passage: "It presents an external appearance which suggests to a European traveller the idea of a fortress, being an extensive square pile of strong and lofty walls, mostly of brick upon a basement of stone, with a grand archway entrance. This leads... to a large open area, with a well in the middle, and surrounded on three or four sides with a kind of piazza raised upon a platform 3 or 4 feet high, in the wall behind which are small doors leading to the cells or oblong chambers which form the lodgings. The cell, with the space on the platform in front of it, forms the domain of each individual traveller, where he is completely secluded, as the apparent piazza is not open, but is composed of the front arches of each compartment. There is, however, in the centre of one or more of the sides a large arched hall quite open in front... The cells are completely unfurnished, and have generally no light but from the door, and the traveller is generally seen in the recess in front of his apartment except during the heat of the day.... Many of these caravanserais have no stables, the cattle of the travellers being accommodated in the open area; but in the more complete establishments... there are... spacious stables, formed of covered avenues extending between the back wall of the lodging apartments and the outer wall of the whole building, the entrance being at one or more of the corners of the inner quadrangle. The stable is on the same level with the court, and thus below the level of the tenements which stand on the raised platform. Nevertheless, this platform is allowed to project behind into the stable, so as to form a bench.... It also often happens that not only this bench exists in the stable, forming a more or less narrow platform along its extent, but also recesses corresponding to these in front of the cells toward the open area, and formed, in fact, by the side-walls of these cells being allowed to project behind to the boundary of the platform. These, though small and shallow, form convenient retreats for servants and muleteers in bad weather.... Such a recess we conceive that Joseph and Mary occupied, with their ass or mule--if they had one, as they perhaps had--tethered in front.... it might be rendered quite private by a cloth being stretched across the lower part." It may be remarked that the fact that Joseph and Mary were in that place, and under a necessity of taking up their lodgings there, was in itself no proof of poverty; it was a simple matter of necessity-there was no room at the inn. Yet it is worthy of our consideration that Jesus was born poor. He did not inherit a princely estate. He was not cradled, as many are, in a palace. He had no rich friends. He had virtuous, pious parents, of more value to a child than many riches. And in this we are shown that it is no dishonour to be poor. Happy is that child who, whether his parents be rich or poor, has a pious father and mother. It is no matter if he has not as much wealth, as fine clothes, or as splendid a house as another. It is enough for him to be as Jesus was, and God will bless him. No room at the inn. Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived. (a) "brought forth" Mt 1:25

The same country. Round about Bethlehem. Shepherds. Men who tended flocks of sheep. Abiding in the field. Remaining out of doors, under the open sky, with their flocks. This was commonly done. The climate was mild, and, to keep their flocks from straying, they spent the night with them. It is also a fact that the Jews sent out their flocks into the mountainous and desert regions during the summer months, and took them up in the latter part of October or the first of November, when the cold weather commenced. While away in these deserts and mountainous regions, it was proper that there should be some one to attend them to keep them from straying, and from the ravages of wolves and other wild beasts. It is probable from this that our Saviour was born before the 25th of December, or before what we call Christmas. At that time it is cold, and especially in the high and mountainous regions about Bethlehem. But the exact time of his birth is unknown; there is no way to ascertain it. By different learned men it has been fixed at each month in the year. Nor is it of consequence to know the time; if it were, God would have preserved the record of it. Matters of moment are clearly revealed; those which he regards as of no importance are concealed. Keeping watch (2), &c. More literally, "tending their flocks by turns through the night watches." (2) "watch" or "the night watches"

the Shepherds; Visit of the Shepherds to Christ. 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, " Heb. i. 6 . 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, v. 10-12 . 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, " v. 11 . 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 Isa. ix. 6 , 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, v. 13, 14 . 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 ( Rev. xiv. 3 ) 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, Rev. v. 11, 12 . 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, v. 15 . 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, v. 16 . 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 ( 2 Kings xii. 9 , 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 glory of the Lord. This is the same as a great glory--that is, a splendid appearance or light. The word glory is often the same as light, 1Cor 15:41; Lk 9:31; Acts 22:11. The words Lord and God are often used to denote greatness or intensity. Thus, trees of God mean great trees; hills of God, high or lofty hills, &c. So the glory of the Lord here means an exceedingly great or bright luminous appearance--perhaps not unlike what Paul saw on the way to Damascus.

No entry from BARNES for this verse.

To you - Shepherds; Israel; mankind.

Verse. 12. This shall be a sign, &c. The evidence by which you shall know the child is that you will find him wrapped in swaddling clothes and lying in a manger.

No entry from BARNES for this verse. (c) "with the angel a multitude" Ps 103:21, 1Pet 1:12

Glory to God. Praise be to God, or honour be to God. That is, the praise of redeeming man is due to God. The plan of redemption will bring glory to God, and is designed to express his glory. This it does by evincing his love to men, his mercy, his condescension, and his regard to the honour of his law and the stability of his own government. It is the highest expression of his love and mercy. Nowhere, so far as we can see, could his glory be more strikingly exhibited than in giving his only-begotten Son to die for men. In the highest. This is capable of several meanings: 1st. In the highest strains, or in the highest possible manner. 2nd. Among the highest--that is, among the angels of God; indicating that they felt a deep interest in this work, and were called on to praise God for the redemption of man. 3rd. In the highest heavens --indicating that the praise of redemption should not be confined to the earth, but should spread throughout the universe. 4th. The words "God in the highest" may be equivalent to the most high God, and be the same as saying, "Let the most high God be praised for his love and mercy to men." Which of these meanings is the true one it is difficult to determine; but in this they all agree, that high praise is to be given to God for his love in redeeming men. O that not only angels, but men, would join universally in this song of praise! On earth peace (d). That is, the gospel will bring peace. The Saviour was predicted as the Prince of peace, Isa 9:6. The world is at war with God; sinners are at enmity against their Maker and against each other. There is no peace to the wicked. But Jesus came to make peace; and this he did, 1st. By reconciling the world to God by his atonement. 2nd. By bringing the sinner to a state of peace with his Maker; inducing him to lay down the weapons of rebellion and to submit his soul to God, thus giving him the peace which passeth all understanding. 3rd. By diffusing in the heart universal good-will to men--disposing men to lay aside their differences, to love one another, to seek each other's welfare, and to banish envy, malice, pride, lust, passion, and covetousness --in all ages the most fruitful causes of difference among men. And, 4th. By diffusing the principles of universal peace among nations. If the gospel of Jesus should universally prevail, there would be an end of war. In the days of the millennium there will be universal peace; all the causes of war will have ceased; men will love each other and do justly; all nations will be brought under the influence of the gospel. O how should each one toil and pray that the great object of the gospel should be universally accomplished, and the world be filled with peace! Good will toward men. The gift of the Saviour is an expression of good-will or love to men, and therefore God is to be praised. The work of redemption is uniformly represented as the fruit of the love of God, Jn 3:16, Eph 5:2, 1Jn 4:10, Rev 1:5. No words can express the greatness of that love. It can only be measured by the misery, helplessness, and danger of man; by the extent of his sufferings here and in the world of woe if he had not been saved; by the condescension, sufferings, and death of Jesus; and by the eternal honour and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it! and how many turn away from the highest love of God, and treat the expression of that love with contempt! Surely, if God so loved us first, we ought also to love him, 1Jn 4:19. (d) Is 57:19

Glory be to God in the highest; on earth peace; good will toward men - The shouts of the multitude are generally broken into short sentences. This rejoicing acclamation strongly represents the piety and benevolence of these heavenly spirits: as if they had said, Glory be to God in the highest heavens: let all the angelic legions resound his praises. For with the Redeemer's birth, peace, and all kind of happiness, come down to dwell on earth: yea, the overflowings of Divine good will and favour are now exercised toward men.

No entry from BARNES for this verse.

Unto Bethlehem. The city of David, where the angel had told them they would find the Saviour. These shepherds appear to have been pious men. They were waiting for the coming of the Messiah. On the first intimation that he had actually appeared they went with haste to find him. So all men should without delay seek the Saviour. When told of him by the servants of God, they should, like these shepherds, forsake all, and give no rest to their eyes until they have found him. We may always find him. We need not travel to Bethlehem. We have only to cast our eyes to heaven; to look to him and to believe on him, and we shall find him ever near to us, and for ever our Saviour and friend.

When they had seen it. When they had satisfied themselves of the truth of the coming of the Messiah, and had ascertained that they could not have been mistaken in the appearance of the angels. There was evidence enough to satisfy them that what the angels said was true, or they would not have gone to Bethlehem. Having seen the child themselves, they had now evidence that would satisfy others; and accordingly they became the first preachers of the gospel, and went and proclaimed to others that the Messiah had come. One of the first duties of those who are newly converted to God, and a duty in which they delight, is to proclaim to others what they have seen and felt. It should be done in a proper way and at the proper time; but nothing can or should prevent a Christian recently converted from telling his feelings and views to others--to his friends, to his parents, to his brothers, and to his old companions. And it may be remarked that often more good may be done then than during any other period of their life. Entreaties then make an impression; nor can a sinner well resist the appeals made to him by one who was just now with him in the way to ruin, but who now treads the way to heaven.

No entry from BARNES for this verse.

Mary kept all these things. All that happened, and all that was said respecting her child. She remembered what the angel had said to her; what had happened to Elisabeth and to the shepherds---all the extraordinary circumstances which had attended the birth of her son. Here is a delicate and beautiful expression of the feelings of a mother. A mother forgets none of those things which occur respecting her children. Everything they do or suffer --everything that is said of them, is treasured up in her mind; and often, often, she thinks of those things, and anxiously seeks what they may indicate respecting the future character and welfare of her child. Pondered. Weighed. This is the original meaning of the word weighed. She kept them; she revolved them; she weighed them in her mind, giving to each circumstance its just importance, and anxiously seeking what it might indicate respecting her child. In her heart. In her mind. She thought of these things often and anxiously.

The shepherds returned. To their flocks. Glorifying, &c. Giving honour to God, and celebrating his praises.

For all the things that they had heard - From Mary; as it was told them - By the angels.

21 THE CIRCUMCISION, AND CHOOSING THE NAME, AS WAS THE CUSTOM AT CIRCUMCISION. 1 It is the custom “to distribute the New Year” from the pulpit on this day, as if there were not enough other useful and salutary matter to preach, and it were necessary to present such useless fables in place of the Word of God, and to make a sport and disgrace of so serious an office. The Gospel requires us to preach on the circumcision and the name of Jesus; and this we will do! I. OF THE CIRCUMCISION OF JESUS. 2 First let us ask the wise woman, Dame Jezebel, natural reason: Is it not a foolish, ridiculous, useless command, when God demands circumcision? Could he find no member of the body but this? If Abraham had here followed reason, he would not have believed that it was God who demanded this of him. For in our eyes it is such a foolish thing that there can scarcely be anything more absurd. The Jews had to endure great infamy and disgrace on account of it, were despised by everybody and treated as an abomination. Moreover, there is no use in it. What benefit is it, if the body is mutilated? Man is made no better by it, for everything depends upon the soul. 3 But such are all of God’s commandments and works, and such they are to be. In our eyes they appear most foolish, most contemptible, and most useless, in order that haughty Reason, who deems herself clever and wise, may be put to shame and blinded, and may surrender her self-conceit and submit to God, give him honor, and believe that whatever he appoints, is most useful, most honorable, and most wise, although she does not see it and thinks quite differently. If God had given a sign which would have been suitable to her and useful, wise, and honorable in her estimation, she would have remained in her old skin, would not have surrendered her haughtiness, would have continued in her custom of seeking and loving only honor, gain, and wisdom on earth, and so would have become ever more deeply rooted in worldly, temporal things. But now that he presents to her foolish, useless, and contemptible things, he tears her away from the seeking after gain, honor, and wisdom, and teaches her to regard only the invisible, divine wisdom, honor, and gain, and for its sake willingly to suffer the lack of temporal honor, gain, and wisdom, and to be a fool, poor, unprofitable, and despised for God’s sake. Therefore God was not concerned about the circumcision, but about the humiliation of proud nature and reason. 4 So we also have baptism in the New Testament, in order that we should be buried in the water, and believe that we are thereby cleansed from sins and saved; also, that Christ’s body is in the bread of the altar; also, that we worship the crucified man as Lord and God. All this is immeasurably far above, and contrary to, reason. So the works and words of God are all contrary to reason, and this, in turn, is also contrary to God and recoils at the sign that is spoken against. Before men it was a very foolish speech, when Noah built the ark and said, the world would be flooded. So Lot must needs have been a fool, when he said, Sodom and Gomorrah would perish. Moses and Aaron were fools before King Pharaoh. In short, God’s Word and his preachers must be fools, as St. Paul says, 1 Corinthians 1:21. In all this God seeks nothing but this humility, that man bring his reason into captivity and be subject to divine truth. Abraham and his seed received the foolish rite of circumcision, in order that by it they should give glory to God and suffer him alone to be wise. 5 Now circumcision was an external mark, by which God’s people were known in distinction from other nations; just as we see that every prince gives his people and army his standard and watchword, by which they are known among themselves and by which foreigners can tell, to what lord they belong. Thus God has never left his people without such a sign or watchword, by which it can outwardly be known in the world where his people are to be found. Jews are known by circumcision: that was their divine mark. Our mark is baptism and the body of Christ. Therefore the ancient fathers called these signs, characters, symbola, tesseras, that is, watchwords or standards, what we now call sacraments, that is, sacred signs. For where there is baptism, there certainly are Christians, be they where they will in the world. It matters not if they are not under the pope, as he claims; for he would like to make of himself a sacrament and a Christian watchword. 6 Let this be enough concerning the temporal reason for circumcision. We will now also look at the spiritual reason and its significance. First, why did he not command to circumcise a finger, hand, foot, ear, or eye, or some other member? Why did he select just that which in human life serves for no work or employment and which was created by God for natural birth and multiplication? If evil was to be cut off, then certainly the hand or the tongue, of all members, ought to have been circumcised: for by the tongue and hands all wickedness is perpetrated among men. 7 It is said that it was done for the reason, that evil lust manifests itself most in this member of the body; wherefore also Adam and Eve felt the disobedience of their flesh there, and sought a covering for their nakedness. That is all true; but in addition to that it also signifies, as we are wont to say, that God does not condemn or save the person on account of his works, but his works on account of the person. Accordingly, our fault lies not in our works, but in our nature. The person, nature, and entire existence are corrupt in us because of Adam’s fall. Therefore no work can be good in us, until our nature and personal life are changed and renewed. The tree is not good, therefore its fruits are bad. 8 Thus God has here taught every one, that nobody can become righteous by works or laws, and that all works and labors to become righteous and be saved are in vain, as long as the nature and person are not renewed. You see now that, had he commanded to circumcise the hand or the tongue, this would have been a sign that the fault to be changed lay in the words or works; that he was favorable to the nature and person, and hated only the words and works. But now, in selecting that member which has no work except that the nature and personal existense arise thereby, he gives clearly to understand that the fault lies in the entire state of the nature, that its birth and its origin are corrupt and sin. This is original sin, or the sin of the nature, or the sin of the person, the truly chief sin. If this did not exist, there would neither be any actual sin. This sin is not done, like all other sins; but it exists, lives, and does all sins, and is the essential sin, that sins not for an hour or a season; but wherever and as long as the person exists. 9 God looks at this sin of the nature alone. This can be eradicated by no law, by no punishment, even if there were a thousand hells: but the grace of God alone, which makes the nature pure and new, must purge it away. The law only manifests it and teaches how to recognize it, but does not save from it; the law restrains only the hand or member, it cannot restrain the person and nature from being sinful; for in birth the nature has already anticipated the law, and has become sin before the law could forbid it. Just as little as it lies in one’s human power to be born and to receive natural existence, so little does it lie in his power to be without sin or to escape from it. He who has created us, he alone must take it away. Therefore he first gives the law, by which man recognizes this sin and thirsts for grace: then he also gives the Gospel and saves him. 10 In the second place, why does he command to circumcise males only, when nature and birth involve the woman also? The prophet also complains more of the mother than of the father, when he says, Psalm 51:5: “Behold, I was brought forth in iniquity; and in sin did my mother conceive me.” It was surely done on account of Christ and his mother, because he was to come, and because it was possible that a natural man and person could be born of a woman without sin and natural intercourse. But in all conception from a man, the man sins as well as the woman, and sin on either side cannot be avoided. Therefore Christ willed not to be conceived of a man, in order that his mother also might not be under the necessity of sinning and of conceiving him in sin. Therefore he made use of her womanly flesh and body for natural birth, but not for natural conception, and was conceived and born a true man without sin. Since, therefore, it is possible that a pure, innocent birth, nature, and person may be derived from a woman; but from a man only a sinful birth, nature, and person; therefore circumcision was imposed upon males only, in order to signify that all birth from man is sinful and condemned, requiring circumcision and change: but that a birth derived only from a woman without a man, is innocent and uncondemned, requiring no circumcision or change. And here one may apply what John writes, in John 1:12-18: “To them gave he the right to become children of God, even to them that believe on his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God”—with the understanding that “the will of man” refers to birth from man. If it were possible now that more women could bear without men, these births would be altogether pure and holy; but this has been reserved for this one mother alone. 11 In the third place, why was it necessary to perform it on the eighth day? Here again the sin of nature is indicated. For the poor babe has no actual sin of its own; nevertheless it must be circumcised and assume the sign of purification from sin. If he had commanded to circumcise after eight years, one might say it was done for sins committed and for the avoidance of future sins. But by commanding to circumcise on the eighth day he excludes both ideas, that it is done for sins committed and for the sake of future sins; without doubt, because a greater than any actual sin is born and ingrained in human nature. 12 But here it might be objected that Abraham and his servants and household were circumcised when they were grown and old, Genesis 17:23: therefore circumcision might signify actual committed sins. The answer is: Scripture anticipates and abolishes the idea that Abraham was justified by circumcision, for he was already justified of his sins when he received circumcision; for it is written in Genesis 15:6 that he was made righteous by his faith before his circumcision, when he was eighty years old or a little more, and circumcision he received when he was ninety-nine years old; so that circumcision was instituted almost twenty years after his justification. From this St. Paul, in Romans 4:11, concludes, against the Jews, that not circumcision, but faith without circumcision justifies, as Abraham’s example cogently shows. Therefore circumcision is not a putting off of sin, but a sign of such putting off, which is accomplished by faith alone, as was the case with Abraham. Therefore it demands, as in Abraham so in all men, faith, which removes the sin of nature and makes the person righteous and accepted. 13 If now Abraham’s faith had not been described before his circumcision, it would have been a certain sign of original sin in him, as it is in the case of children, whose faith is not described beforehand. The Scriptures have ordered it so, that Abraham first believed and afterwards was circumcised, and others were first circumcised and afterwards believed, in order that both truths might stand: first, that circumcision is only a sign of justification and nobody is justified by it; secondly, that faith justifies alone without the cooperation of circumcision, and therefore faith and its sign are clearly distinguished, to the discomfiture of the righteousness that trusts in works. 14 Perhaps the eighth day was also appointed for bodily reasons, in order that the babe might first grow stronger, lest it might appear that it had died from the circumcision, if it were circumcised directly after birth and had died from weakness. 15 But the spiritual significance is of greater importance. Seven days signify the time of this world until the last day, because this present time is measured by the week or seven days described in Genesis 1. The eighth day is the last day after the present time, when weeks, months, and years will cease, and there will be only an eternal day. On that day circumcision shall be fulfilled, when not only the soul, but also the body, shall be redeemed from sin, death and all impurity, and shall shine as the sun. Meanwhile the soul is circumcised from sin and an evil conscience by faith. 16 So we see that the Scriptures in all places urge to faith, but only to faith in Christ. Therefore circumcision was not given by the law of Moses, nor to the fathers before Abraham, but to Abraham, to whom Christ, his seed, was promised for a blessing, so that the bodily circumcision might everywhere be in accord with the spiritual circumcision. 17 Why then has it ceased, if that same faith in Christ, to which it points, still remains? The answer is, God has always, from the beginning of the world to the end, maintained one faith in Christ; but he has not given only one sign of it. If all the signs which refer to faith remained, who could keep them? But since faith is inward and invisible, God has foreshadowed it to men by many external signs, in order that they might be incited to believe as by many examples, and has permitted each to continue for its time. How many signs did Moses alone do in Egypt and in the wilderness, which have all passed away and lasted during their time, and still were all signs of faith? So when God promised to Abraham the blessings in his seed and gave to him a sign of it, namely circumcision, it could not exist by virtue of that promise longer than the fulfillment of the promise. But when Christ, the blessed seed, came, the promise was finished and fulfilled; it was no longer to be expected. Therefore the sign also necessarily was finished and fulfilled; why should it continue any longer, when the promise on which it depended was finished? But that which it signified, faith, remains always, whether the promise with its sign passes away or remains. 18 Yet circumcision has not been abolished in such a way that it is sin to be circumcised, as St. Jerome and many others contend; but it has become free. If anybody wishes, he may circumcise himself, or not circumcise himself, as long as he does not act from the opinion, that it is necessary and commanded, or that the promise of God to Abraham is unfulfilled and still to be expected. For faith can endure none of these opinions. Therefore it does not depend upon the work, but upon the imagination and opinion of the one doing the work. If anybody circumcise himself with the same opinion with which he cuts his hair, beard, or skin, in love and service to another, he would not commit sin; for he would do it bound not by the law and by necessity of justification, nor against the fulfilled promise of God, but from free volition and his own choice, because the promise is fulfilled and the sign attached to it is finished. 19 Moreover, God never has had the custom of establishing a sign again, when once it has come to an end, but he has always instituted other new signs. So after the fulfillment of his promise, after the coming of Christ, he instituted for Abraham’s seed another new sign, namely, baptism. This indeed is the last sign to be instituted before the last day, because he instituted it in person. Nevertheless the same faith in Christ, which was in Abraham, abides always; for it knows neither day nor night, nor any outward transformation. This baptism has the same significance as circumcision, as is to be shown at the proper time. II. THE NAMING OF JESUS, AS WAS THE CUSTOM AT CIRCUMCISION. 20 Finally, it was the custom to give the child its name in circumcision, as we see here and in the instance of John the Baptist, to whom his name was also given in his circumcision. However, just as Christ was not obliged to be circumcised and this sign was empty in this case, so also his name had been given to him before by the angel, so that he did not obtain it by circumcision. This was done and is written, to the end that he should be altogether free from the law and from sin above all other men, and only serve us by submitting to the law and becoming like unto us in order to redeem us from it, as St. Paul said in the last Epistle: “He was born under the law, that he might redeem them that were under the law,” Galatians 4:4-5. 21 For when death fell upon him and slew him, and yet had no right or cause against him, and he willingly and innocently submitted and suffered himself to be slain: death became liable to him, did him wrong and sinned against him, and completely exposed itself, so that Christ has an honest claim upon it. Now the wrong which death became guilty of toward him, is so great that death can never pay nor atone for it. Therefore it must be subject to Christ and in his power forever: and so death is overcome and killed in Christ. Now Christ did not do this for himself, but for us, and has bestowed upon us this victory over death in baptism. Therefore all who believe in Christ must also be lords over death, and death must be their subject, nay, their criminal, whom they are to judge and execute; even as they do when they die and at the last day. For by the gift of Christ death has also become guilty to all those, who have received this gift from Christ. Behold, this is the sweet and joyous redemption from death through Christ; these are the spiritual victories of Joshua over the heathen of Canaan, notably the five kings, upon whose necks the princes of Israel put their feet by his command, Joshua 10. 22 So also circumcision did Christ wrong, for he was not subject to it. Therefore it is justly subject to him and he has power over it, has conquered it, and has granted to us, that it must cease and has lost its right over those who believe in Christ. He has released us from circumcision only by submitting to it innocently and by bestowing his right against it upon us. 23 Behold, this is putting Christ under the law, in order that he might redeem those who were under it. Galatians 4:5. Moreover, he has subjected himself to all other laws, to none of which he was bound, being Lord and God over all. Therefore they have all fallen into his power, have done him wrong, and must now justly be subject to him. 24 Now all this he has also given to us. Therefore if we believe in Christ, and the law would endeavor to punish us as sinners, and death would insist upon it, and try to drive the wretched conscience to hell; and if you then hold up to them in turn their sin and wrong, which they have done to Christ, your Lord: do you not suppose that they also shall be put to shame and be more afraid of you than you of them? Death shall feel its guilt and flee in disgrace; the law shall be compelled to give up its terror and smile friendly upon Christ. In this way sin must be banished by sin. The sins, which they have committed against Christ and now also against you on account of your faith, are greater than those which you have committed against them. In this case God, the just Judge, will not suffer that a great thief should hang a little one; on the contrary, if the great one is to be free, much more must the little one go free. Of this St. Paul says, Corinthians 15:55-57: “O death, where is thy sting? The sting of death is sin; but thanks be to God, who giveth us the victory through our Lord Jesus Christ; for death is swallowed up in victory.” Behold, is not this a precious redemption from the law through him, who innocently subjected himself to the law? 25 Praise God, what an exceedingly rich and mighty thing faith is! It indeed makes of man a god, to whom nothing is impossible, as Christ says, Mark 9:28: “If thou canst! All things are possible to him that believeth,” Therefore it is also said in Psalm 82:6: “Ye are gods, and all of you sons of the Most High.” 26 His name is rightly called on this day Jesus, that is interpreted, Savior: for Savior we call one who saves, redeems, brings salvation and is of help to everybody; this one the Hebrew language calls Jesus. So the angel Gabriel spoke to Joseph in sleep, Matthew 1:21: ‘She shall bring forth a son; and thou shalt call his name Jesus; for it is he that shall save his people from their sins.” Here the angel himself explains why he is called Savior, Jesus, namely, because he is help and salvation to his people. We have now heard how this comes to pass through faith, to which he gives all his right and possession, that he has over sin, death, and the law. He makes it righteous, free and blessed. 27 Now as circumcision signifies our faith, as we have heard: so the naming of children signifies that by faith we have a name and are known before God. For God knows none of those who do not believe, as is said in Psalm 1:6: “For Jehovah knoweth the way of the righteous; but the way of the wicked shall perish.” And in Matthew 25:12: “Verily, I say unto you, I know you not.” What then is our name? Doubtless as Christ gives us all that is his, so he also gives his name to us; therefore we are all called Christian from him, all God’ children from him, all Jesuses from him, all Savior from him, and whatever is his name, that also is ours; as St. Paul writes, Romans 8:24: “In hope were ye saved,” for ye are Jesuses or Saviors. Behold, there is therefore no measure to the dignity and honor of a Christian! These are the super abundant riches of his goodness, which he pours out upon us, so that our heart may be free, joyous, peaceable, and unterrified; and willingly and cheerfully keep the law. Amen. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read

the Temple. 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, Matt. i. 21 . [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, v. 24 . 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 Lev. xii. 6 , 8 ), 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 i

Eight (e) days, &c. This was the regular time for performing the rite of circumcision, Gen 17:12. Called Jesus. Mt 1:21. (e) Lev 12:3 (f) "so named of the angel" Mt 1:21, Lk 1:31

To circumcise the child - That he might visibly be made under the law by a sacred rite, which obliged him to keep the whole law; as also that he might be owned to be the seed of Abraham, and might put an honour on the solemn dedication of children to God.

Days (g) of her purification. Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was reckoned as impure --that is, she was not permitted to go to the temple or to engage in religious services with the congregation, Lev 12:3,4. To Jerusalem. The place where the temple was, and where the ordinances of religion were celebrated. To present him to the Lord. Every first-born male child among the Jews was regarded as holy to the Lord, Ex 13:2. By their being holy unto the Lord was meant that unto them belonged the office of priests. It was theirs to be set apart to the service of God -- to offer sacrifice, and to perform the duties of religion. It is probable that at first the duties of religion devolved on the father, and that, when he became infirm or died, that duty devolved on the eldest son; and it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed by the eldest son. Afterward God chose the tribe of Levi in the place to serve him in the sanctuary, Nu 8:13-18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering.

The days - The forty days prescribed, Lev 12:2 ,4.

Exo 13:2 .

As it is written, &c., Ex 13:2 (h) "Every male that openeth the womb" Ex 13:12, 22:29, Nu 8:17

A pair of turtle doves, or two young pigeons - This offering sufficed for the poor. Lev 12:8 .

And to offer a sacrifice, &c. Those who were able on such an occasion were required to offer a lamb for a burnt-offering, and a pigeon or a turtle-dove for a sin-offering. If not able to bring a lamb, then they were permitted to bring two turtle-doves or two young pigeons, Lev 12:6,8. Turtle-doves. Doves distinguished for having a plaintive and tender voice. By Mary's making this offering she showed her poverty; and our Saviour, by coming in a state of poverty, has shown that it is not dishonourable to be poor. No station is dishonourable where God places us. He knows what is best for us, and he often makes a state of poverty an occasion of the highest blessings. If with poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels of Golconda or the gold of Mexico. If it be asked why, since the Saviour was pure from any moral defilement in his conception and birth, it was necessary to offer such a sacrifice; why was it necessary that he should be circumcised, since he had no sin, it may be answered -- 1st. That it was proper to fulfil all righteousness, and to show obedience to the law, Mt 3:15. 2nd. It was necessary for the future usefulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue or to the temple. He would have had no access to the people, and could not have been regarded as the Messiah. Both he and Mary, therefore, yielded obedience to the laws of the land, and thus set us an example that we should walk in their steps. Comp. Mt 3:15.

n 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, v. 26 . 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, v. 27 . 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, 1 Kings viii. 56 . 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, Deut. iii. 24, 25 . 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 ( Deut. xxxiv. 5 ): 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 ( Gen. xlvi. 30 ), 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 Isa. xlix. 6 , 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, Isa. lx. 19 . 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, v. 33 . 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, Ps. ii. 11 . 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 ( Isa. viii. 14, 15 ), He shall be for a sanctuary to some, and yet for a snare to others, 1 Pet. ii. 7, 8 . 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 ( Gen. xxxii. 30 ), 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, v. 39 . 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, v. 40 . 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 t

Whose name was Simeon. Some have supposed that this Simeon was a son of the famous Hillel, a distinguished teacher in Jerusalem, and president of the Sanhedrim; but nothing is certainly known of him but what is here related. He was an aged man, of distinguished piety and reputation, and was anxiously expecting the coming of the Messiah. Such an old age is peculiarly honourable. No spectacle is more sublime than an old man of piety and high character looking for the appearing of the Lord, and patiently waiting for the time to come when he may be blessed with the sight of his Redeemer. Just. Righteous before God and man; approved by God as a righteous man, and discharging faithfully his duty to man. Devout (i). This word means a religious man, or a pious man. The original expresses the idea of good reputation, well received, or of high standing among the people. Waiting for the consolation (k) of Israel. That is, waiting for the Messiah, who is called the consolation of Israel because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by "the consolation of Israel "--that is, by the Messiah about to come. See Lightfoot on this place. The Holy Ghost, &c. He was a holy man, and was divinely inspired respecting the Messiah about to appear. (i) Mk 15:43, Lk 2:38 (k) Isa 40:1

The consolation of Israel - A common phrase for the Messiah, who was to be the everlasting consolation of the Israel of God. The Holy Ghost was upon him - That is, he was a prophet.

And it was revealed unto him. In what way this was done we are not informed. Sometimes a revelation was made by a dream, at others by a voice, and at others by silent suggestion. All we know of this is that it was by the Holy Ghost. Not see death (l). Should not die. To see death and to taste of death, was a common way among the Hebrews of expressing death itself. Comp. Ps 89:48. The Lord's Christ. Rather the Lord's Anointed. The word Christ means anointed, and it would have been better to use that word here. To an aged man who had been long waiting for the Messiah, how grateful must have been this revelation--this solemn assurance that the Messiah was near! But this revelation is now given to every man, that he need not taste of death till, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world, and he is not willing that any should die for ever. To us also it will be as great a privilege in our dying hours to have seen Christ by faith as it was to Simeon. It will be the only thing that can support us then--the only thing that will enable us to depart in peace. (l) Ps 89:48, Heb 11:5

By the Spirit. By the direction of the Spirit. Into the temple. Into that part of the temple where the public worship was chiefly performed--into the court of the women. Mt 21:12. The custom of the law. That is, to make an offering for purification, and to present him to God.

By the Spirit - By a particular revelation or impulse from him.

Blessed God. Thanked or praised God.

(m) Now lettest. Now thou dost let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace (n), by having relieved his anxieties, allayed his fears, fulfilled the promises, and having, by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live. Depart. Die. According to thy word. Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfills all his word, keeps all his promises, and NEVER disappoints those who trust in him. (m) Gen 46:30 (n) Isa 57:2, Rev 14:13

Thy salvation - Thy Christ, thy Saviour.

Thy salvation. Him who is to procure salvation for his people; or, the Saviour. (o) "seen" Isa 52:10, Lk 3:6, Acts 4:12

Before the face of all people. Whom thou hast provided for all people, or whom thou dost design to reveal to all people.

And the glory of thy people Israel - For after the Gentiles are enlightened, all Israel shall be saved.

A light to lighten the Gentiles (p). This is in accordance with the prophecies in the Old Testament, Isa 49:1-26, 9:6,7 Ps 98:3, Mal 4:2. The Gentiles are represented as sitting in darkness--that is, in ignorance and sin. Christ is a light to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3. And the glory, &c. The first offer of salvation was made to the Jews, Jn 4:22; Lk 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence he was their glory, their honour, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for, 1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption. 2. It is he only that now "Can make our dying bed Feel soft as downy pillows are, While on his breast we lean our head, And breathe our life out sweetly there." Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But, 3. In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, loving the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, 2Pet 3:11,12. But, 4. Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and their death will be happy only as they depend on the Lord Jesus, and are prepared to meet him. (p) Isa 42:6, 49:6, 60:3, Acts 13:47,48

Joseph and his mother marvelled at those things which were spoken - For they did not thoroughly understand them.

all verses to see the entire sermon.]] Sermon for the Sunday after Christmas; Luke 2:33-40 1 It is very probable that today's Epistle has been selected by a pure misunderstanding, the one who appointed it for this Sunday probably thinking that it refers to the infant Christ, because it speaks of a young heir who is lord of all. Many other Epistles and Gospels have been selected for inappropriate days from similar misunderstandings. Nothing however depends upon the order of selection; it amounts to the same thing what is preached at the different seasons, if only the right meaning is preserved. Thus the events of this Gospel happened on the day of Candlemas, when Mary brought the child into the temple, and yet it is read on this Sunday. I mention all this, that nobody may be confused by the chronological order, or prevented from correctly understanding the Gospel. We will divide it into two parts, the one treating of Simeon, and the other of Anna. It is indeed a rich Gospel and well arranged: first, the man Simeon; second, the woman Anna, both aged and holy. I. OF SIMEON. V.33. “And his father and his mother were marveling at the things which were spoken concerning him.” 2 What are those wonderful things spoken concerning him? They are the things concerning which St. Simeon had spoken immediately before, when in the temple he took the child Jesus upon his arms, saying: “Now lettest thou thy servant depart, Lord according to thy word, in peace; for mine eyes have seen thy salvation, which thou hast prepared before the face of all peoples; a light for revelation to the Gentiles, and the glory of thy people Israel.” At these things, St. Luke says, they marveled, namely, that this aged and holy man stood there before them in the temple, took the child in his arms and spoke of him so exultingly, calling him the light of the world, a Saviour of all nations, a glory of all the people of Israel; Simeon himself thinking so highly of him that he would now fain depart this life after he had seen the child. 3 Now it must indeed excite wonder that such things were proclaimed openly by Simeon in that public and sacred place with reference to that poor and insignificant child, whose mother was so humble and lowly and whose father Joseph was not wealthy. How could such a child be considered the Saviour of all men, the light of the Gentiles and the glory and honor of all Israel? At present, after we have had so many proofs of Christ's greatness, these words do no longer seem so wonderful; but then, when nothing as yet was known of Jesus, they were indeed marvelous, and this lowly child was very unlike the great and mighty being portrayed by Simeon. But Joseph and Mary believed it nevertheless, and just therefore they marveled. If they had not believed it, the words of Simeon would have appeared to them insignificant, untrue and worthless, and not at all wonderful. Therefore, the fact that they were marveling, shows that Joseph and Mary possessed a strong and sublime faith. 4 But some one might say: why then do they marvel at this? Had not the angels told them before that this child was Christ and the Saviour, and had not the shepherds also spoken glorious things concerning him? It was also very wonderful that the kings or wise men had come from distant lands to worship him with their offerings. Mary knew well that she had conceived him of the Holy Spirit, and that wonderful events had attended his birth. Moreover, the angel Gabriel had said that he should be great and be called the Son of the Most High. In short, all the preceding events had been marvelous, up to this time; now nothing wonderful occurs, but only those things are announced and proclaimed concerning him which have not happened and are not yet seen. 5 It seems to me that in this case we need not look very far for an explanation. The Evangelist does not deny that they had also marveled before this. He simply desires to relate here what they did when St. Simeon spoke such glorious things concerning the child. He means to say: When St. Simeon spake thus, the child's parents did not despise his words, but believed them firmly. Therefore they remained and listened to him and marveled at his utterances; what could they have done in addition to this? Thus it is not denied here that previously they marveled just as much, if not more. 6 We shall inquire later into the spiritual significance of this wonderment; now we are concerned about the literal sense, serving as an example of our faith and teaching us how wonderful are the works of God concerning us; for the end is very unlike the beginning. The beginning is nothing, the end is everything; just as the infant Christ here appears to be very insignificant, and yet he finally became the Saviour and light of all nations. 7 If Joseph and Mary had judged according to outward appearances, they would have considered Christ no more than a poor child. But they disregard the outward appearance and cling to the words of Simeon with a firm faith, therefore they marvel at his speech. Thus we must also disregard all the senses when contemplating the works of God, and only cling to his words, so that our eyes and our senses may not offend us. 8 The fact that they were marveling at the words of Simeon is also mentioned to teach us that the Word of God is never preached in vain, as we read in Isaiah 55:11: “So shall my word be that goeth forth out of my mouth” (i. e. out of the mouth of God's messengers): “it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Thus the Evangelist would say that Simeon delivered a warm-hearted, beautiful sermon, preaching the pure Gospel and the Word of God. For the Gospel is nothing but a sermon whose theme is Christ, declaring him to be the Saviour, light and glory of all the world. Such preaching fills the heart with joy and wonder at this great grace and comfort, if it is received in faith. 9 But although this sermon was very beautiful and comforting, there were only a few who believed; nay people despised it as being foolish, going hither and thither in the temple. Some prayed, others did something else, but they did not give heed to the words of Simeon. Yet, as the Word of God must produce results, there were indeed some who received it with joy and wonder, namely Joseph and Mary. The Evangelist here also rebukes the unbelief of the Jews, for as this occurred publicly in the temple, there were many present, and yet they would not believe, the fact that the Saviour was only a child causing them all to stumble. Thus we learn here that we should hear the Word of God gladly, for it will invariably produce good fruits. The Spiritual Meaning of this Gospel Concerning Simeon. 10 This leads us to the spiritual significance of this astonishment of Joseph and Mary. The temple is an abode of God, therefore signifying every place where God is present. Among others it also signifies the Holy Scriptures, where God may be found as in his proper place. To bring Christ into the temple, means nothing else than to follow the example of the people mentioned in Acts 17:11. After they had received the Word with all readiness of mind, they went into the Scriptures, daily examining them whether these things were so. 11 Now we find in this same temple Simeon, who in his person represents all the prophets filled with the Holy Spirit, just as St. Luke says of Simeon. They have spoken and written as they were moved by the Holy Spirit, and have waited for the coming of Christ, just like Simeon. They have never ceased to do this till Christ came, as St. Peter says in Acts 3:24 that all the prophets have spoken of the days of Christ. And Christ himself says, Math. 11:13, that all the prophets and the law prophesied until John, i. e. till the baptism of Christ, when he began to show himself as the Saviour and light of all the world. 12 All this is signified by Simeon, who was not to die till he had seen Christ. For this reason he is called Simeon, which means “one who hears”, for the prophets had only heard of Christ as of him who was as yet unborn and would come after them. Therefore, having him in their wake, as it were, they heard him. Now if we thus come into the temple with Christ and the Gospels and contemplate the Scriptures, all the sayings of the prophets are so kind to him, take him in their arms, so to speak, and declare all with great joy: This is indeed the Man of whom we have spoken, and now our utterances concerning him have come to their goal in peace and joy. And now they begin to give the most beautiful testimonies concerning him, as being Christ, the Saviour, the light, the comfort and the glory of Israel; and all this Simeon here declares and announces regarding him. St. Paul speaks of this in Rom. 1:2, where he says that God promised the Gospel afore through his prophets in the Holy Scriptures; which shows us what is meant by Simeon and by the temple. We also refer to Rom. 3:21: “But now apart from the law a righteousness of God has been manifested, being witnessed by the law and the prophets,” also to the words of Christ in John 5:39: “Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me;” and in verse 46: “For if ye believed Moses, ye would believe me; for be wrote of me.” This might be proved by examples, but we have no time here. From the Epistle and Gospel for Christmas we have seen what beautiful and very appropriate testimonies the apostles gathered from Holy Scripture. We have also discussed this in explaining the Christmas Gospel, when we spoke of the swaddling clothes in which the child was wrapped. 13 For the present the prophecy of Moses may suffice, which we find in Deut. 18,15 and which is quoted by the apostles in Acts 3:22 and 7:37, and in many other places, and reads as follows: “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” Here Moses declares that the people will no longer hearken to him, and that his teaching will end when this prophet Christ appears to whom they should hearken thenceforth. This also demonstrates that Christ was to be a light and Saviour after Moses, and no doubt better than Moses; for otherwise Moses would not have declared that his teaching and guiding would terminate, but that it would continue along with that of Christ. Isaiah also says, 28:16: “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone of sure foundation: he that believeth shall not be in haste.” Behold, how beautifully these and other passages of Holy Writ agree with the Gospel, declaring of Christ what the apostles preached concerning him and what is proclaimed continually by all the Holy Scriptures. 14 Therefore Simeon had to be an aged man, so that he might completely and suitably represent the prophets of old. He does not take the child in his hands nor in his lap, but in his arms. There is a deeper meaning in this, but suffice it to say now that the prophecies and passages of Scriptures do not keep Christ to themselves, but exhibit and offer him to everybody, just as we do with those things we carry in our arms. St. Paul refers to this in Rom. 4:23 and 15:4, when he says that all was written not for their sake, but for our learning. And in I Peter 1:12 we read that the prophets have not ministered these things unto themselves, but unto us, to whom they have been announced. 15 For this reason St. Luke does not say that Joseph and Mary were marveling at the words of Simeon, but “at the things which were spoken concerning him.” He passes over the name of Simeon in silence, deliberately diverting our attention from Simeon to this spiritual significance, so that thereby we might understand the sayings of Scripture. 16 Only his father and his mother were marveling at these things. It is remarkable that the Evangelist here does not mention the names of Joseph and Mary, but calls them father and mother, thereby giving no cause to point out the spiritual significance. Who is meant by the spiritual father and mother of Christ? He himself mentions his spiritual mother in Mark 3:34-35 and Luke 8:21: “For whosoever shall do the will of God, the same is my brother, and sister, and mother.” St. Paul calls himself a father in 1 Cor. 4:15: “For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the Gospel.” It is therefore clear that the Christian church, that is to say all those who believe, the spiritual mother of Christ, and all the apostles and teachers of the people who preach the Gospel, are his spiritual father. As often as faith is created in a man, Christ is born anew in him. These are the people who are marveling at the sayings of the prophets; for how beautifully and precisely do these apply to Christ and how gloriously do they speak of him, demonstrating in a masterly manner the truth of the whole Gospel. There is no greater delight in this life than to perceive and experience this in reading the Scriptures. 17 But the great multitude of unbelievers despise this Simeon, scoff at him and pervert his words as those of a fool, carrying on their apish tricks and buffoonery in the temple and even rearing idols and the altar of Damascus there, as did King Ahab, 1 Kings 16,32-33. These are the people who wantonly pervert the Scriptures and bring them into discredit; they judge them according to their human understanding and elevate their favorite idol, reason, thereby making of the Scriptures a doctrine of works and human laws. Finally they desecrate and destroy this temple of the Scriptures altogether and carry on in it their sin and shame, as the pope with his decrees and the great seats of learning with their devotion to Aristotle have done and are still doing. At the same time they are very devout and consecrate many churches, chapels and altars of wood and stone, show their indignation against the Turks who desecrate and destroy these churches, and believe that God ought to reward them for desecrating and devastating ten thousand times more badly his most precious temple, which is immeasurably better and eternal. They are a blind, mad, clumsy people; let them go in their blindness to eternal destruction. 18 Some simple-minded people might be surprised that Luke calls Joseph the father of Christ, in spite of the fact that Mary was a virgin. But he speaks thus according to the custom which prevailed among the people, and in keeping with the tradition of the law, according to which step-fathers, were also called fathers, which indeed is the general custom everywhere and always. Moreover Joseph is properly called his father, because he was the affianced husband of his mother. The Evangelist had sufficient reason to speak thus, for he had previously written very plainly about the virginity of Mary, so that he probably thought nobody would get the impression that Joseph was the real father of Christ. As there was consequently no danger, because of the precautions he had taken, he could write in this manner without any reserve. For the preceding narrative abundantly convinces us that Mary was his real mother and Joseph was his real father only in the conventional sense of the word; and thus it is true that he had both a father and a mother. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read all verses to see the entire sermon.]]

No entry from BARNES for this verse.

Simeon blessed them - Joseph and Mary. This child is set for the fall and rising again of many - That is, he will be a savour of death to some, to unbelievers: a savour of life to others, to believers: and for a sign which shall be spoken against - A sign from God, yet rejected of men: but the time for declaring this at large was not yet come: that the thoughts of many hearts may be revealed - The event will be, that by means of that contradiction, the inmost thoughts of many, whether good or bad, will be made manifest.

Simeon blessed them. Joseph and Mary. On them he sought the blessing of God. Is set. Is appointed or constituted for that, or such will be he effect of his coming. The fall. The word fall here denotes misery, suffering, disappointment, or ruin. There is a plain reference to the passage where it is said that he should be a stone of stumbling and a rock of offence, Isa 8:14,15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, fell into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Rom 9:32,33; 1Pet 2:8; 1Cor 1:23,24. And rising again. The word "again" is not expressed in the Greek. It seems to be supposed, in our translation, that the same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many others would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace--would rise from their sins and sorrows here, and finally ascend to eternal life. And for a sign, &c. The word sign here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common mark or sign for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Comp. Isa 8:18, Acts 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also by him are renewed, justified, and raised up to life and peace. (q) "fall" Isa 8:14, Rom 9:32,33, 1Cor 1:23,24, 2Cor 2:16, 1Pet 2:7,8 (r) "spoken against" Acts 28:22

V.34. And Simeon Blessed Them. 19 This blessing means nothing else but that he wished them happiness and joy, honor and all prosperity. Luke relates that he did not bless only the child, but every one of them, the child, his father and his mother. 20 This blessing seems to be a useless and trivial matter, for people generally do this and wish each other all that is good. But to bless Christ and his parents is a great and exceptional deed, for the reason that Christ and our nature are entirely opposed to each other. Christ condemns all that the world elects, gives us the cross to bear and to suffer all evil, deprives this world of all its pleasures, possessions and honors, and teaches that men deal in those things which are altogether foolish and sinful. And behold, nobody will nor can take this from him. Then they begin to execrate, blaspheme and persecute Christ and all his disciples, and there are only a few Simeons who bless him; but the whole world is full of those who curse him and wish him all evil, disgrace and misfortune. For he who is not disposed willingly to despise all things and to suffer everything, will not bless and praise Christ very long, but will speedily stumble. 21 There are indeed some who praise him, because he does what they desire and leaves them as they are. But then he is not Christ and does not do the works of Christ with them, but he is what they are and desire. When however he begins to be Christ to them and they are required to forsake their works and to let him alone dwell within them, there is nothing but flight, blasphemy and execration. 22 There are also some who believe that, if they were to see the infant Christ before them with his mother, as did Simeon, they would also joyously bless him. But they lie; for his childhood and poverty and his contemptible appearance would certainly cause them to stumble. They prove it by disregarding, hating and persecuting such poverty and humble appearance in the members of Christ, and yet they might still find daily among them Christ their head. If they then shun the cross now and hate its contemptible appearance, they would certainly do the same thing if they were still to see him with their eyes. Why are they not showing such honor to the poor? Why will they not honor the truth? But Simeon was of a different mind. Outward appearances did not cause him to stumble but on the contrary, he confessed that the Saviour was to be a sign which is spoken against, and is pleased that Christ rejects the appearance of worldly greatness and exhibits the cross. Therefore he does not bless Christ alone, but also his members, father and mother. 23 Thus Simeon, as a preacher and lover of the cross and an enemy of the world, in blessing the child, gave a remarkable example of exalting and honoring Christ, who was then despised, cursed and rejected in his own person, and is now treated in the same manner in his members, who for his sake endure poverty, disgrace, death and all ignominy. Yet nobody will come to their relief, receive and bless them, but people want to be pious Christians by praying and fasting, and by bequests and good works. The Significance of the Blessing Upon Christ's Mother and Father. 24 Explaining this figuratively, we find that the spiritual Christ, or his spiritual father and mother, that is to say the Christian church, with its apostles and followers, is subjected on earth to all ignominy, being made as the filth of the world, the offscouring of all things, as St. Paul says in 1 Cor. 4:13. Therefore it is indeed necessary that they receive blessing and consolation from some other source, from Simeon in the temple, which means from the prophets in Holy Scripture, as St. Paul says in Rom. 15,4: “For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the Scriptures we might have hope.” 25 A Christian must therefore not imagine, nor endeavor to bring it about, that he may be praised and blessed by the people of this world. No, it has already been decided that he must expect reproach and contempt and willingly submit to it. A blessing he can only expect from Simeon in the temple. The Scriptures are our comfort, praising and blessing all who are reproached by the world for Christ's sake. This is the whole teaching of Psalm 37, also of Psalm 9 and many others, which tell us that God will rescue all those who suffer in this world. Thus Moses writes in Gen. 4,9 that God takes such great care of pious Abel after his death as to be moved to vengeance solely by his blood, without having been petitioned for it, doing more for him after his death than while he was still living. This shows that he can not forsake even the dead, nay, be will remember his believers more when they are dead than while they are living. Again, after Cain had been slain, he was silent, showing no interest in him. 26 These and similar passages of Scripture are our comfort and blessing, if we are Christians; to them we must cling and with them we must be satisfied. Here we see how blessed are those who suffer reproach, and how wretched are those who persecute us. The former God will never forget nor forsake, and the latter he will not acknowledge nor remember. Could we desire a more abundant, a greater comfort and blessing? What is the blessing and comfort of this world compared with this consolation and blessing of Simeon in the temple? V.34, 35. “And he said unto Mary his mother, Behold, this child is set for the falling and rising of many in Israel; and for a sign which is spoken against: yea a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed.” 27 Why does he not say this to the father also, and why does he call the mother by name? He desires here to address himself to the real mother, and not to the father. As Jesus was her own child, all that happened to him naturally also happened to her and caused her genuine and real pain. Simeon perhaps also addressed Mary alone for the reason that Joseph was not to live until the time of the sufferings of Christ, which the mother would experience alone; and in addition to all this sorrow she was to be a poor and lonely widow, and Christ was to suffer as a poor orphan. This is a situation unspeakably pitiable, and God himself according to the Scriptures takes great interest in widows and orphans, calling himself a father of the fatherless, and a judge of the widows. 28 For Mary lived in all three estates, in the state of virginity, in that of matrimony and in that of widowhood, the latter being the most pitiable, without any protection or aid. A virgin has her parents, a wife her husband, but the widow is alone. And in this pitiful condition Simeon announces to her such great sorrow, thereby showing and explaining to her that his blessing is a blessing of God and not of the world. For in the sight of the world all was to be reversed and she was not only to be not blessed, but her child also should become the target and aim of everybody's curses, just as bows and arrows are aimed at the target. Behold, this in my opinion means to be blessed in the temple. It was indeed necessary that she should be strengthened and comforted by a spiritual and divine benediction against the arrows of future curses, for her soul alone was to bear and endure this great tempest of the execration of her child. 29 Simeon declares in the first place that Christ is set for the falling and the rising of many in Israel. This then is the first consolation which his mother was to experience in him and for which she was to educate him, namely, that many were to be offended in him, even in Israel, the chosen people. This is a poor comfort in the judgment of men, that she is the mother of a son who is to cause many to stumble and fall even in Israel. Some have explained this text thus, that many have been stirred up by Christ and their pride has fallen, so that they might rise again in humility; just as St. Paul fell and rose again, and all the self-righteous must fall, despair of their own strength and rise again in Christ, if they would be saved. This is a good interpretation, but not exhaustive here. Simeon says of Christ that many Jews would take offense at him and stumble, thereby falling into unbelief, just as it has happened in the past and as it still occurs. It was indeed a dark picture and a terrible announcement to which this holy mother had to listen. 30 Not Christ however is the cause of this fall, but the presumption of the Jews. It happened in this wise. Christ came to be a light and Saviour of all the world, as Simeon said, so that all might be justified and saved by faith in him. If this is to be brought about, all other righteousness in ourselves, sought for outside of Christ with works, must be rejected. The Jews would not hear of this, as St. Paul says in Romans 10:3: “For being ignorant of God's righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God.” Thus they take offense at faith, fall deeper and deeper into unbelief and become hardened in their own righteousness, so that they have even persecuted with all their might all who believed. 31 All those who would be saved by their own righteousness must do the same thing. They depend upon their works, and when faith in Christ is demanded they stumble and fall, burning, condemning and persecuting all who reject their works or consider them useless. Such people are the pope, the bishops, the Scholastics and all the Papists. And this they do under the impression that they are earnestly serving God, defending the truth and preserving Christianity, just as the Jews also pretended to preserve the true service of God and the law of Moses when they killed the apostles and other Christians and persecuted them. 32 Therefore, as Simeon here tells the mother of Christ that not all the people of Israel will receive him as their light and Saviour, and that not only a few, but many will take offense at him and fall, so also the spiritual mother of Christ, that is to say, the Christian Church, must not be surprised when many false Christians, even among the clergy, will not believe. For such are the people who depend upon works and seek their own righteousness, who stumble and fall because Christ demands faith, and who persecute and kill those that oppose them. This has been prophesied long ago by the spiritual Simeon, namely the prophets, who almost with one accord have spoken of this fall. In Isaiah 8:11-15 we read as follows: “For Jehovah spoke thus to me with a strong hand, and instructed me not to walk in the way of this people, saying, Say ye not, A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread thereof. Jehovah of hosts, him shall ye sanctify; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a square to the inhabitants of Jerusalem. And many shall stumble thereon, and fall, and be broken, and be snared, and be taken.” There are many more passages from which it can be shown that Christ must be a rock against which the best and greatest will stumble, as we read in Ps. 78:31: “And he slew of the fattest of them, and smote down the young men of Israel,” For Christ is set as a Saviour and can not yield nor change. But these arrogant people are headstrong and obstinate, will not give up their vanity, and run their head against Christ, so that one of the two must break and fall. Christ however must remain and cannot fall; consequently they fall. 33 Again, as firmly as he stands over against the legalists and will not yield before them, so immovably he stands also for all who would found their faith on him, as we read in Isaiah 28:16: “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone of sure foundation: he that believeth shall not be in haste.” And in Matthew 16:18 he says himself: “Upon this rock I will build my church; and the gates of hell shall not prevail against it.” Now, as by the falling and breaking spoken of in this connection, nothing else is meant but unbelief and dependence upon works, so rising and being built upon this rock means nothing but to believe and disregard his works. This is done by the believers, for the rising of whom alone Christ is set. And as in the times of Christ many among the people of Israel rose in him, so it will be until the end of the world, for nobody can rise through his works, or through the doctrines of men, but only through Christ. This is brought about by faith, as has often been said, without any merit or works; the works will only follow, after we have risen. 34 You will perceive therefore how the whole Scriptures speak only of faith, and reject works as useless, nay, as standing in the way of justification and preventing us from rising. For Christ will alone be set for the rising of many, and those who will not rise must fall. Nothing can be set beside him by which we might rise. Is not the life of the Papists and priests abominable? For they run their heads against this rock, and their conduct is so directly opposed to Christianity that it may indeed be called the sway and government of the Antichrist. The spiritual Simeon also speaks of this rising to the spiritual mother of Christ. For all the prophets teach the Christian Church that only in Christ can all men rise, and St. Paul in Rom. 1:17 and Heb. 10:38 quotes the passage from Habbakkuk 2:4: “But the righteous shall live by his faith.” 35 We see therefore this falling and rising by Christ must be understood spiritually, and that the falling and rising apply to different classes of people. The falling applies only to those who are great, learned, mighty and holy, and who trust too much in themselves. Thus the Gospel tells us that Christ never had a disagreement nor a conflict with sinners, but he treated them with the utmost kindness. But with the select people, the scribes and high-priests he cannot get along, neither is he gracious to them. If then only those can fall who are standing up, only those can rise who have fallen and are lying prostrate. These are the people who know their poverty and long for grace, who realize that they are nothing and Christ is everything. 36 It is noticeable that Simeon adds the word “Israel.” For Christ had been promised by all the prophets only to the people of Israel. At the same time it was announced that many among that people would fall away only on account of their self-righteousness. This is indeed a terrible example to us Gentiles, to whom nothing has been promised; but out of pure grace we have unexpectedly been brought into the kingdom and have risen through Christ, as St. Paul tells us in Romans 15,9 and as we have said in explaining the Epistle for the second Sunday in Advent. For this reason the example of Israel's fall should touch our hearts, as the apostle exhorts us in Romans 11:20, that we may not also fall, or perhaps fall more grievously than the Jews and Turks, being seduced by Antichrist and bearing the name of Christ to the dishonor of God and our own harm. 37 In the second place Simeon says that Christ is set for a sign which is spoken against. Is it not a great pity that the Saviour and light of the world must be spoken against, condemned and rejected, he whom the whole world ought to desire and seek? This shows us the character of the world, and how our human nature uses the freedom of the will. This world is the kingdom of Satan and the enemy of God, and does not only transgress the commandments of God, but with senseless rage also persecutes and kills the Saviour, who would help them to keep God's commandments. But one sin leads to another; those who take offense at him must also speak against him, and cannot do otherwise. On the other hand, those who rise through him must confess him, testify and preach of him, and they also cannot do otherwise. But a sword shall pierce through their souls, as we shall now see. 38 Now give heed to the text. Simeon does not say that Christ shall be spoken against, but that he is set for a sign which is spoken against; just as a butt or target is set for the marksman, so that all bows and guns, arrows and stones may be aimed at it. Such a target is set up that the shots may be directed only at it and nowhere else. Thus Christ is the mark which is noticed by everybody and all opposition is directed toward him. And although the opponents are at variance with each other, yet they become united when they oppose Christ. This is proved by Luke 23:12, where we read that Pilate and Herod became friends in their opposition against Christ, while before they were at enmity between themselves. The Pharisees and Sadducees could never agree, but in their opposition to Christ they were united. David speaks of this and expresses his astonishment in Psalm 2:12: “Why do the nations rage, and the people meditate a vain thing? The kings of the earth set themselves and the rulers take counsel together, against Jehovah, and against his anointed.” 39 In the same manner the heretics, however strongly they differed with each other and opposed each other, were nevertheless united in their opposition against the one Christian Church. Even now, when all the bishops, religious establishmerits, orders and monasteries are at variance with each other, so that there are nearly as many sects and different opinions as heads, yet they are unanimous in their opposition against the Gospel. Asaph also writes in Psalm 83:6-8, that many nations conspired against the people of Israel, namely Edom and the Ishmaelites, Moab and the Hagarenes, Gebal, and Ammon and Amalek, Philistia with the inhabitants of Tyre, and Assyria, yet they were at enmity among one another. Wickedness and falsehood are at variance with themselves, but they are united against truth and righteousness, every attack and opposition being directed toward this mark. They believe to have good reason for this. For every faction fights against its own adversary, Pilate against Herod, the Pharisees against the Sadducees, Arius against Sabellius, the monks against the priests. But every faction has its adherents and friends, and their discord or harmony is only partial. 40 But Christ is very impolite and unreasonable, rebuking them all, Pilate being as much to him as Herod, and the Pharisees as much as the Sadducees, so that he does not take the part of any of them. Therefore, as he is against all of them, so they are all against him. Thus truth is opposed to all lies and falsehoods, and therefore all lies are united against the truth and make of it a sign which is spoken against. It must needs be so. For Christ and the truth find not a single man pious and pleasing to God, as we read in Psalm 116:11: “All men are liars.” Therefore Christ must rebuke them indiscriminately and reject their works, so that they all may feel the need of his grace and long for it. But only a few will believe and accept this. 41 Thus we have here two Simeons. The literal Simeon tells Mary that Christ in his own person is set for a sign which is spoken against. In these words he indicates what the spiritual Simeon, that is to say the prophets, would teach the church concerning our Christian faith, namely that this faith and Gospel, the living word of truth is a rock at which many will stumble and by the help of which many will rise, and that it finally is a sign which is spoken against. Thus Isaiah expresses his surprise when he says in chapter 53:1: “Who hath believed our message?” just as if he would declare that not many believe it. In Isaiah 8:15 and 28,13 we also read that many will stumble at this word, so that hardly the dregs of the people will be saved. The prophets have written copiously of this falling, rising, and speaking against. 42 Simeon has declared before that Christ is the light and Saviour of all the world, which has also been declared by the prophets. This shows us the character of Christ and his attitude toward the world. But when Simeon speaks of falling, rising, and speaking against, he shows what Christ will achieve, what is the character of the world, and what attitude it takes toward Christ. Thus it appears that Christ is indeed willing and qualified to be the light and Saviour of all the world, and abundantly demonstrates himself as such. But the world will not receive him and becomes only worse, opposing and persecuting him with all its strength. 43 This shows us that this world is the kingdom of Satan, not only full of wickedness and blindness, but also loving these things, as Christ says in John 3:19: “The light is come into the world, and men loved the darkness rather than the light.” Behold, how we sojourn on earth among devils and the enemies of God, so that indeed this life ought to be a horror for us. 44 From this we learn to be assured that we may comfort ourselves and cheerfully bear up when many people stumble at our Word and speak against our faith, especially the great, the learned, and the priests. This is a sign that our message and faith is right, for it receives the treatment foretold by Simeon and all the prophets. They must take offense at it, stumble over it, rise by it, and speak against it; it cannot be otherwise. He who would have it otherwise must look for another Christ. Christ is set for the falling and rising of many in Israel, and for a sign which is spoken against; consequently his members, or every Christian, must be like him on account of his faith and his message. He is called “antilegumenous,” he who is spoken against. His doctrine must be rejected, condemned and execrated as the worst heresy, error and foolishness. It is treated rightly when this is done; but when this does not take place, then we have neither Christ, nor his mother, nor Simeon, nor the prophets, nor faith, nor the Gospel nor any Christians. For what does speaking against mean but to deny, blaspheme, curse, condemn, reject, prohibit and persecute with all disgrace and ignominy as the worst heresy? 45 But we find still another consolation in our text. Simeon says that Christ is a sign which is spoken against, which however will not be overthrown or exterminated. The whole world may condemn my faith and my Word, call it heresy and misrepresent and pervert it in the most shameful manner, but they must let it remain and cannot take it from me. With all their rage and fury they will accomplish nothing, but can only speak against me, and I must be their mark and target. Yet they will fall, and I shall stand. Let them speak against me as much as they desire, God will also oppose them and with his deeds contend against their words. We shall see who will win the victory. Here are the deeds of God, which establish this sign firmly and solidly upon a good foundation. A goal is set up by God, who will upset it? But the others have no more than fleeting words and an impotent breath of the mouth. The flies make a great fluttering with their wings and sharpen their bills, but they only defile the wall and must let it stand. 46 From this it follows that the doctrine and faith of the pope, the bishops, the religious establishments, the monasteries and the universities is of the world and of the devil, for no one takes offense at them or speaks against them, neither do they suffer any harm. They reap nothing but honor, power, riches, peace and pleasure, and fatten themselves at the crib, with the exception of a few that may sometimes be found who are tormented by the devil with spiritual temptations concerning their faith and hope. For where Christ is and his faith, there is also opposition, otherwise it is not Christ. If men do not oppose openly, devils do it secretly. These are sore temptations to unbelief, despair and blasphemy. Such people may be preserved and saved. The great multitude however lives without Christ, without Mary, without Simeon, without the least truth, but meanwhile they read many masses, sing high and low, wear tonsures and ecclesiastical vestments and are the apes of Solomon and like Indian cats. As they will not suffer to be spoken against and are not worthy of it, have nothing and do nothing that would call forth opposition, they become opponents themselves. What else could they do? It is their work to condemn, forbid, curse and persecute the truth. 47 I mention all this because I want to do my duty and point out to every Christian his danger, so that all may beware of the pope, the scholastics and the priests and shun them as they shun the kingdom of Satan, for the Word of God does not prevail among them. Cling to the Gospel and find out where there is opposition and where there is praise. Where you find no opposition, there Christ is not present; and here we do not mean opposition from the Turks, but from our nearest neighbors. Christ is not a sign set for the falling of many in Babylon or Assyria, but in Israel, that is to say among the people in the midst of whom he dwells and who boast to be his own. 48 In the third place Simeon says to Mary: “A sword shall pierce through thine own soul.” This does not mean an actual sword, but must be understood figuratively, just like Psalms 107:10: “Such as sat in darkness and in the shadow of death, being bound in affliction and iron,” also Deut. 4:20: “Jehovah hath taken you, and brought you forth out of the iron furnaces.” It means that her heart was to be filled with great sorrow and grief, although her body would not be tortured. Everybody knows how this happened. Thus we must take these words as a Hebrew figure of speech, expressing great sorrow and grief, just as we speak of a “heart-rending sorrow,” or use expressions like “my heart is breaking” or “my heart will burst.” 49 We shall speak more about this during the Passion season, when we consider the sufferings of Christ. At present we can only notice how Simeon interprets his blessing by predicting such sorrow, in order that it might not be understood as a worldly blessing. But what does it signify that Simeon here speaks only to Mary, the mother, and not to Joseph? It signifies that the Christian Church, the spiritual virgin Mary, will remain on earth and will not be exterminated although the preacher and their faith and the Gospel, the spiritual Christ, are persecuted. Thus Joseph died before Christ suffered, and Mary in her widowhood was deprived of her child, yet she lived, and all this grief overwhelmed her soul. Thus the Christian Church will always be a widow, feeling great sorrow because the holy fathers, represented by Joseph, die, and the Gospel is persecuted. The Church must feel the sword, and will yet remain until the last day. 50 What can be more painful for a Christian than to see and experience how furiously the tyrants and unbelievers persecute and exterminate the Gospel of Christ? This is done more at the present time under the pope than ever before With this agrees the name of Mary, which means a “sea of bitterness.” This declares that there is in her not only a drop, nor a river, but a whole sea of bitterness, for all the waves of sorrow go over her, so that she may indeed be called Mary, a bitter sea. 51 Finally Simeon says that all this will happen that thoughts out of many hearts may be revealed. What a blessed and necessary fruit of this falling and speaking against! But in order to understand this we must notice that there are two different kinds of temptation among men. There is the temptation to gross sins, as for instance to be disobedient to parents, to kill, to be unchaste, to steal, to lie and blaspheme, etc., which are sins against the second table of the law. The people who do these things need not take offense at a sign which is spoken against; their thoughts are sufficiently revealed by their evil life. The Scriptures speak little of this temptation. 52 But the most dangerous temptation is prefigured by Cozbi the daughter of Zur, a prince of Midian, because of whom twenty-four thousand were slain in Israel, as Moses writes in Numbers 25:15. This is the temptation through the bright and shining sins of good works and the service of God, which bring misfortune upon the whole world and against which nobody can guard sufficiently. These are the sins against the first table of the law, against faith, the honor of God and his works. 53 For a life of good works, blameless conduct and outward respectability is the greatest, most dangerous and destructive stumbling-block. The people leading such lives are so upright, reasonable, honorable and pious that scarcely a single soul could have been preserved or saved, if God had not set up a sign against which they might stumble and by which the thought of their hearts might be revealed. Thus we see their hearts behind their beautiful words and good works, and find that these great saints and wise men are pagans and fools; for they persecute the faith for the sake of their works and will not suffer their ways to be rebuked. Thus their thoughts are laid bare and they become manifested as trusting in their own works and themselves, sinning not only continually against the first commandments, but endeavoring also in their enmity against God to exterminate and destroy all that belongs to God, claiming to do this for the sake of God and to preserve the truth. Behold, such are the pope, the bishops and almost all the priests, who have filled the world with innumerable snares and stumbling-blocks by making an external glitter of the spiritual life. Among them there is no faith, but only works, the Gospel does not prevail, but only human laws. 54 The whole Scriptures speak of this stumbling-block, and God with all his prophets and saints contends against it. This is the true gate of hell and the broad highway to eternal damnation, wherefore this harlot is well called Cozbi, “mendacium meum,” my lie. Everything that glitters lies and deceives, but her beautiful ornaments and embellishments deceive even the princes of Israel, and so she is not merely called “mendacium,” but “meum mendacium,” my lie, because with her deception she attracts and tempts almost everybody. 55 But in order to protect us God has set up his Christ as a sign, at which they might stumble and fall and which they oppose, so that we may not be seduced by their works and words, nor consider them good and imitate them. We should rather know that before God no moral life without faith is acceptable; where there is no faith, there is only Cozbi, nothing but lies and deception. This becomes manifest as soon as we preach against them and consider their works worthless in comparison with faith. Behold, then you must be a heretic with your faith; they reveal themselves and disclose their heart before you unwillingly and unknowingly. Then you perceive the shocking abominations of unbelief hidden behind that beautiful life, the wolves in sheep's clothing, the harlot adorned with the wreath, impudently demanding that you consider her disgrace and vice, her honor and virtue, or threatening to kill you. Therefore God says to her Jer. 3:3: “Thou hadst a harlot's forehead, thou refusedst to be ashamed,” and Isaiah 3:9: “The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not.” Would she not be considered a mad and impudent harlot who would have her adultery extolled even before her husband? But this is being done by all the preachers of works and faithless teachers, who shamelessly preach righteousness by works, but condemn faith, or conjugal chastity, who call their lewdness chastity, but true chastity they call lewdness. Now all this might remain hidden, and human nature and reason might never discover such vices, for their works are too attractive and their manners too polished. Indeed, human nature devises all this and delights in it, believing it to be well and right, persisting and becoming hardened in it. Therefore God sets up a sign that our nature may stumble and everybody may learn how much higher is the Christian life than nature and reason. The virtues of nature are sins, its light is darkness its ways are errors. We need an entirely new heart and nature; the natural heart reveals itself as an enemy of God. 56 This is prefigured by the Philistines, I Sam. 5:6, whom God smote with tumors when the ark of God was with them. The tumors are the thoughts of unbelieving hearts, breaking out when the ark of God comes to them, that is to say when, the Gospel and Christ are preached, which they will not tolerate. Thus it happens that the hearts of these saints, which otherwise could not be known, become revealed when Christ is held up before them. St. Paul says in 1 Cor. 2:15: “But he that is spiritual judgeth all things, and he himself is judged of no man,” for he knows their disposition and the attitude of their hearts when he perceives that they do not accept the Word of God and faith. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read all verses to see the entire sermon.]] II. OF ANNA. The Second Part

Yea, a sword (s), &c. The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained. That the thoughts, &c. This is connected with the preceding verse: "He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest"-- that is, that they might show how much they hated holiness. Nothing so brings out the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the Scriptures and the prophecies. So true is it that "none can say that Jesus is Lord but by the Holy Ghost," 1Cor 12:3. (s) Jn 19:25

A sword shall pierce through thy own soul - So it did, when he suffered: particularly at his crucifixion.

Of the tribe of Aser. The tribe of Aser, or Asher, dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known. It might be because she had been the wife of a prophet, or because she was employed in celebrating the praises of God (comp. 1Chr 25:1,2,4, 1Sam 10:5 ), or because she herself foretold future events, being inspired.

Of This Gospel. V.36, 37. “And there was one Anna, a prophetess, the daughter of Phanuel of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, and she had been a widow even unto fourscore and four years), who departed not from the temple, worshipping with fastings and supplications night and day.” 57 Here some might say: From the example of Anna you see that good works are exalted, as for instance fasting and praying and going to church, therefore they must not be condemned. But who has ever condemned good works? We only reject hypocritical and spurious good works. Fasting, praying, going to church are good works, if they are done in the right spirit. But the trouble is that these blockheads explain the Scriptures so awkwardly, noticing only the works and examples of the saints and thinking that now they are able to learn from them and imitate them. Thus they become nothing but apes and hypocrites, for they do not perceive that the Scriptures speak more of the heart than of the deeds of men. The sacrifice and works of Abel are praised in Scripture, but he himself a great deal more. They however disregard the person and observe only the example, take notice of the works and pay no heed to faith, eat the bran and throw away the flour, as we read in Hosea 3:1: “They turn unto other gods, and love cakes of raisins.” If you desire to fast and pray like Anna, well and good. But take good care that first of all you imitate her character, and then her works. Be first of all like Anna. But let us see what Luke says of her works and her character, so that her example may be correctly understood. 58 In the first place he says that she was a prophetess, and undoubtedly a devout, godly prophetess. Most assuredly the Holy Spirit dwelled in her, and consequently she was good and righteous regardless of all her works. Therefore the works which she produced must also have been good and righteous. So you see that Luke does not want to say that through her works she became holy and a prophetess, but she was a holy prophetess before, and for this reason her works were also good. Why would you mutilate this example and pervert the Gospel, paying most attention to the works, while Luke describes first of all the whole person, and not only the works? 59 In the second place he praises her as a widow, who did works becoming her widowhood and her station in life. But he would not represent them as being unusual and the only good works whereby we can serve God, rejecting all others. St. Paul writes of the life of widows in 1 Tim. 5:3-6 as follows: “Honor widows that are widows indeed. But if any widow hath children or grandchildren, let them learn first to show piety toward their own family, and to requite their parents: for this is acceptable in the sight of God. Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. But she that giveth herself to pleasure is dead while she liveth.” 60 From this you see that Anna must have been a widow, alone in the world, without any children or parents to take care of, otherwise she would not have served God but the devil by not departing from the temple and neglecting her duty of managing her household according to the will of God. Luke indicates this when he writes that she had been a widow even for fourscore and four years. Everybody may then easily calculate that her parents must have been dead and her children provided for, so that as an aged mother she was cared for by them and she did not have anything to do but to pray and fast and forego all worldly pleasures. Luke does not say that all the eighty-four years of her life were spent in this manner; but at the time when Christ was born and brought into the temple she began to lead such a life, when all things, as well as her children and parents, were provided for and she was entirely alone. 61 It is therefore a dangerous thing to take notice only of the works, and fail to consider the whole character of a person, as well as his station and calling. God cannot bear to see any one neglect the duties of his calling or station in life in order to imitate the works of the saints. If therefore a married woman were to follow Anna in this respect, leave her husband and children, her home and parents in order to go on a pilgrimage, to pray, fast and go to church, she would do nothing else but tempt God, confound the matrimonial estate with the state of widowhood, desert her own calling and do works belonging to others. This would be as much as walking on one's ears, putting a veil over one's feet and a boot on one's head, and turning all things upside down. Good works should be done, and you ought to pray and fast, but you must not thereby be kept from or neglect the duties of your calling and station. The service of God does not consist in the performance of one or two special deeds, nor is it bound to any particular calling, but God may be served in every calling. The duty of Anna and all widows who like her are alone, is praying and fasting, and here St. Luke agrees with St. Paul. The duty of married women is not only praying and fasting, but they should govern their children and household according to the will of God and care for their parents, as St. Paul says in 1 Tim. 5:4: For this reason the Evangelist, in describing the life of Anna takes such great care to mention her station and age, so that he may discourage those who would take notice only of her deeds and draw poison from roses. He first of all draws attention to her calling. 62 In the third place, the same reason prompts him to write that she lived with a husband seven years from her virginity. Here he exalts the state of matrimony and the duties of that estate, so that nobody may think that he considers only praying and fasting as good works. For she did not devote herself entirely to praying and fasting while she lived with her husband, or during the time of her maidenhood, but only after she had become an aged and lonely widow. Yet her virginity and her wedded life with its duties are also praised and help up as an example of truly good works. Why would you disregard them and only cleave to the deeds of the widow? 63 And with good purpose does the Evangelist first praise her wedded life and then her widowhood, for he wanted to cut the ground entirely from under the feet of the blind legalists. She was a godly maiden, a godly wife, and a godly widow, and in all these three estates she performed her respective duties. 64 May you then do likewise. Reflect on your condition, and you will find enough good works to do if you would lead a godly life. Every calling has its own duties, so that we need not inquire for others outside of our station. Behold, then we will truly serve God, just as Luke says that Anna worshiped with fastings and supplications night and day. But the legalists do not serve God, but themselves, nay, the devil, for they do not perform their duties and forsake their own calling. Thus it depends entirely upon the character of the person and his calling whether his works are good, as we have said above in explaining the Gospel for the Day of St. John the Evangelist. This may suffice for the present. Let us now see what Anna means spiritually. The Spiritual Meaning of Anna, the Prophetess. 65 We said in §11 and 12 that by Simeon are signified the holy prophets, who have spoken of Christ in Holy Scripture. Therefore Anna must signify those who stand by and hear this message assenting to it and applying it to themselves, as did Anna, who stood by when Simeon spoke of Christ. Thus Anna means nothing but the holy Synagogue, the people of Israel, whose life and history are recorded in the Bible. For Anna is found in the temple, that is to say in the Scripture. And as Mary signifies the Christian Church, the people of God after the birth of Christ, so Anna signifies the people of God before Christ's birth. Therefore Anna is wellnigh a hundred years old and near her death, while Mary is young and in the prime of life. Thus the Synagogue was on the wane at the time of Christ, while the Church was in its beginning. 66 It is then indicated here that the saints before the birth of Christ have understood and believed the massage of the prophets and all have been saved in Christ and by faith in him, as Christ says of Abraham: “Your father Abraham rejoiced to see my day; and he saw it, and was glad”; also Luke 10:24: “For I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye bear, and heard them not.” Paul says in Hebr. 13:8: “Jesus Christ is the same yesterday and today, yea and forever,” and more plainly in 1 Cor. 10:1-4: “For I would not, brethren, have you ignorant, that our fathers were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual food; and did all drink the same spiritual drink: for they drank of a spiritual rock that followed them: and the rock was Christ.” Such and similar passages prove that all the saints before the birth of Christ have like us been saved in Christ. Therefore we read in Hebr. 11 of examples of faith, of Abel, Enoch, Noah, Abraham, Moses and others, who spent their lives in Christ and for Christ who heard him and through the prophet's words knew him, believed in him and waited for his coming. 67 For this reason all the narratives of the Old Testament so beautifully answer Christ and testify of him with one accord, standing around him just as Anna here literally stood near him. It is a great delight to read and perceive how they all look and point at Christ. Let us notice only one example. Isaac was sacrificed by his father and yet his life was spared, a ram being substituted for him, which Abraham saw behind him caught in the thicket by his horns. Here Christ, the Son of God, is prefigured, who like a mortal man died on the cross. Yet the divine nature did not die, the human nature being sacrificed in its place which is designated in the ram that by his horns (this is to say the preaching of the Gospel, rebuking and punishing the perversity and obstinacy of the scribes and priests) was caught in this thicket, being behind Abraham, that is to say coming after him. Many more important lessons might be learned from this narrative. 68 So Joseph was sold into Egypt, and after having been in prison became the ruler of the whole land, Gen. 37 and 41. This occurred and was recorded that Christ might be prefigured, who through his sufferings became the Lord of all the world. But who has time enough to explain all these narratives and to show how Samson, David, Solomon, Aaron and others are appropriate and perfect types of Christ? 69 Luke therefore here uses the word “epistasa” with reference to Anna, which means that she stood over, or beside, or near that which happened to Christ in the temple. In the Latin text we read “superveniens,” meaning that she came near at that time. This is also true, but the other expression, that she “stood over” what happened, is better. It means that she pressed forward with great earnestness to see him. Thus we say: How the people press forward to see this or that. Thus do the narratives of Holy Writ act toward Christ, in order that they may typify him. 70 Yet the saints would not have been saved by this, and probably they did not know at the time that by their deeds they became types of Christ. For our faith cannot be based upon figures and interpretations, but it must first of all be established upon clear passages of Scripture, which must be explained according to the natural meaning of the words. Then, after the foundation for faith has been laid by the words of Scripture, such interpretations of history must be based upon faith, which is thereby nourished and strengthened. Therefore, as I have said, they were types of Christ only in their outward conduct and works, through which nobody could have been sanctified, but they heartily believed in the Christ who was to come, whom they literally knew from clear passages of Holy Writ. 71 Thus Christ was promised to Adam and Eve after the fall, when God said to the serpent, Gen. 3:15: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy bead, and thou shalt bruise his heel.” This promise holds good for Adam and Eve, and they believed in the seed of the woman, who was to bruise the head of the serpent. So it was until the time of Noah, to whom another promise was given when God said, Gen. 6,18: “But I will establish my covenant with thee.” When, therefore, Eve bore Cain, her first son ( Gen. 4:1 ) she rejoiced and believed him to be the seed of whom God had spoken, saying: “I have gotten a man with the help of Jehovah,” as if she were to say: This will be the man, the seed, who is to fight against the serpent. She desired to see Christ, but the time was not yet come. Afterwards she realized that Cain was not the Saviour and that her faith must look forward to another woman. 72 Then came the clear promise to Abraham ( Gen. 12:3 and 22:18 ), to whom God said: “In thy seed shall all the nations of the earth be blessed,” of which we have spoken in explaining the Epistle. The faith of all the saints before the birth of Christ until the time of his coming was based upon this promise, so that this passage may also be referred to by the “bosom of Abraham”, of which Christ speaks in Luke 16,22. Such a promise was indeed also made to David, but only by the virtue of the promise to Abraham. This child of Mary then is the seed of the woman, waging war against the serpent in order to destroy sin and death. Therefore we read in the text that the seed is to bruise the head of the serpent, by which undoubtedly the serpent is meant that seduced Eve, namely Satan in the serpent, and Adam and Eve certainly understood it thus. Who will show us another son or seed bruising the head? If it had been said of a mere man, it might as well be understood of Adam as of any of his children. Yet not Adam, nor a child of Adam, was to do it, but a woman's, a virgin's child. 73 It is well said, in distinction, that this seed is to bruise Satan's head, the seat of life; Satan however will not bruise the head of the seed, but his heel, or the sole of his foot. This means that Satan indeed injures, destroys and kills the external, bodily life and activity of Christ; but the head, that is to say the divine nature, remains alive and even raises from death the heel, or the human nature, which was bruised by Satan. So in all Christians he injures and destroys their life and work, thus bruising their heels; but he cannot touch the head, or faith, and therefore their life and work will also be restored. On the other hand, Satan's feet remain, his strength and fury are great; but his head, that is to say sin and the inmost essence of his life, are bruised. Therefore his feet must die eternally with sin and death. Behold, in this manner did God save the saints of old by his Word and their faith, and has kept them from sin and the power of the devil until the coming of Christ, signified by this saintly Anna. 74 For this reason she does not take the infant Christ into her arms like Simeon, neither does she speak concerning him like Simeon, but she stands by and speaks about him to others. For the dear fathers of old and the saints have not uttered prophecies concerning Christ like the prophets, neither have they spoken of him, but they have taken the greatest interest in the announcement of the prophets, have believed them firmly and transmitted them to other people and generations, just as Luke here says of Anna. 75 Everything agrees with this that Luke here relates of her. In the first place, she is a prophetess, that is to say, she has the insight of the prophets. Thus all the saints of old have apprehended Christ in the passages of Scripture by faith, and consequently they were all prophets. 76 In the second place, she is called Anna, which in Latin is “gratia”, meaning favor or grace. The two names, Anna and John (Johannes) are almost one in Hebrew. Anna means gracious, or one who is favored. This signifies that the fathers and saints of old have not received such faith and the promise of God by their own merit, but by the favor and grace of God, according to whose mercy they were pleasing in his sight. In the same manner all men are not acceptable and pleasing to God on account of their worthiness, but only by the grace of God. This is also the way of human nature, which often shows a predilection for something that is unattractive, and it is a common saying among us that love and favor may as likely fall upon a frog as upon purple, or that nobody can make us dislike what we love. Thus God loves us who are sinful and unworthy, and we are all favored by him. We are all Johns and Annas in his sight. 77 In the third place, she is a daughter of Phanuel. After Jacob had wrestled with the angel, Gen. 32:30, he called the name of the place Peniel or Phanuel, and said: “I have seen God face to face, and my life is preserved.” Peniel or Phanuel means “face of God.” Now the face of God is nothing but the knowledge of God, and God can only be known by faith in his Word. The Word and promises of God declare nothing but comfort and grace in Christ, and whoever believes them beholds the grace and goodness of God. This is the knowledge of God, which cheers and blesses the heart, as David says in Psalm 4:6-7: “Jehovah, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart,” and Psalm 80:3: “And cause thy face to shine, and we shall be saved.” We read much in Scripture concerning the biding and showing of the countenance of God. 78 Behold, in this way the fathers and saints of old were spiritual children of Phanuel, of divine knowledge and wisdom, which filled them with joy. To this they attained by faith in the divine promise and thus they became prophets. But faith and the promises of God they obtained only because they were favored by him, out of God's pure grace and mercy. 79 This brings us to the fourth point, namely that she was of the tribe of Asher. Asher means happiness ( Gen. 30:13 ). Faith makes us children of divine wisdom and blessedness. For faith destroys sin and redeems from death, as Christ says in Mark 16:16: “He that believeth and is baptized shall be saved.” To be saved means nothing but redemption from sin and death. 80 Anna then is a daughter of Phanuel and Asher, full of wisdom and having a good conscience in the face of all sins and the terrors of death. All this is bestowed by faith in the divine promise of mercy; and thus one follows the other: Anna, the prophetess, a daughter of Phanuel, of the tribe of Asher. This means that we obtain the promise of God and believe in it only by divine grace, whereby we learn to know God and his goodness thoroughly, which fills the heart with joy, security and blessedness, and delivers us completely from sin and death. 81 We come now in the fifth place to the more profound and spiritual interpretations. She lived with a husband seven years, and after that was a widow for eighty-four years, without a husband. Had one sufficient time and skill he might find the whole Bible contained in this number. But in order that we may see how, as Christians, we do not need Aristotle or human lore, but have in the Scriptures enough to study for all eternity, if we should so desire. Let us also consider this number in connection with the wonders of Scripture mentioned before. The number seven is commonly taken to signify our temporal life, the life of this body, because all time is measured by the seven days of the week (Gen. 1), which is the first and best standard for the measurement of time, established by the Scriptures. For in Gen. 1 Moses writes that God first created days and appointed seven of them as a definite period of time. Of weeks were then made months, and of months years, into which our whole life is divided. These seven years therefore signify the whole course of the temporal life and conduct of the saints of old. 82 But who was the husband? St. Paul explains in Rom. 7:2 that a husband signifies the law. For as a woman is bound to her husband while he liveth, so all are bound to the law, who live under it. Now the law has been given to no people on earth except to this Anna, the Jewish people, as Paul says in Rom. 3:2 that they were entrusted with the oracles of God. In Psalm 147,19-20 we read: “He showeth his word unto Jacob, his statutes and his ordinances unto Israel. He hath not dealt so with any nation; and as for his ordinances, they have not known them;” also Psalm 103:7: “He made known his ways unto Moses, his doings unto the children of Israel.” The Gospel however he did not reveal only to one nation, but to all the world, as we read in Psalm 19:4: “Their line is gone out through all the earth, and their words to the end of the world,” which means the words of the apostles. Therefore Anna, who lived seven years with her husband, signifies the people of Israel under the law, in their outward conduct and temporal life. 83 Now we have heard in the Epistle for today that those who live under the law do not live aright, for they do the works of the law unwillingly and without delight, and are bond-servants, not children. For the law will hold no one righteous who does not keep it willingly. Such willingness however is only bestowed by faith, as has often been said. Faith will produce righteous works and fulfill the law. It is all the same to the believer whether he is under the law or free from it, seeing that Christ also was under the law. 84 But St. Luke, or rather the Holy Spirit, desires to show that this saintly Anna, the holy people of old, was not only under the law and a bond-servant. He points out that besides her life under the law she also walked in the freedom of faith and the Spirit, fulfilling the law not only with outward works like a bond-servant, but rather in faith. This is signified by the eighty- four years of her widowhood, meaning the spiritual life of faith led by the saints of old. For the widowhood, the life without a husband, signifies freedom front the law. Thus the life under the law and the life of faith existed, side by side. The believers of old, as to their souls were justified without the works of the law, alone by faith, and in this respect they were truly widows; but in their external conduct and as to their bodies they were subject to the law. They did not, however, believe that they were justified by works, but having been justified by faith, they kept the law voluntarily, cheerfully and to the glory of God. He who lives in this manner may also do the works of the law, which will not harm him nor make a bond-servant of him, for Christ and the apostles also have kept the law. Behold, these are the people who at the same time live seven years with a husband and eighty-four years without a husband, who at the same time are free from the law and yet under the law. as St. Paul says of himself in 1 Cor. 9:20: “I am to them that are under the law, as under the law, not being myself under the law.” 85 How can he be at the same time under the law and free from the law? In order to gain others he gladly performed the external works of the law, but in his heart he clung to faith, by which he was justified, without the works of the law. For he fulfilled the law, and yet would not be justified by it, which indeed is impossible. In this manner Anna, the holy people, has kept the law. For whoever believes and has been justified by faith, may keep not only the law of God, but the laws of the whole world, and they will not hinder him; for he keeps them voluntarily, not in the opinion that thereby he acquires righteousness. But those people who only follow Anna in this that they live seven years with a husband, and do not live eighty-four years without a husband, are without the Spirit and faith and are bond-servants. They believe that by doing the works of the law they become righteous. But in this manner they can never become righteous and pious, as today's Epistle sufficiently explains. It is well arranged that first the seven years of wedded life and then the eighty-four years of widowhood are mentioned, for St. Paul also says in 1. Cor. 15:46: “Howbeit that is not first which is spiritual, but that which is natural.” 86 If man is to become spiritual and a believer, he must necessarily first be under the law; for no one can know his faults without the law, and he who does not know his sin will not long for grace. But the law demands so much that man must realize and confess that he is unable to satisfy those demands. Then he must despair of himself and in all humility sigh for the grace of God. Behold, therefore the seven years come first, the law precedes grace as John the Baptist was the forerunner of Christ. The law kills and condemns the natural, sensual man, so that grace may lift up the spiritual, inner man. 87 There is, however, nothing said of the years of Anna's virginity, which signifies the unfruitful life before either the law or grace has been in operation, and which is worthless before God. Therefore virginity as a barren state was altogether despised and disapproved in the Old Testament. 88 But how is it that faith or the spiritual life of the inner man, which without the law is widowed, without a husband, is signified by the number 84? Let us here follow the example of St. Augustine and try to find out the allegorical significance. Every one knows that the numbers seven and twelve are the most glorious in Holy Scripture. For these two numbers are mentioned frequently, undoubtedly because there were twelve apostles who founded and established the faith in all the world, and who exalted only faith by their doctrine and life. Whereas the one Moses received the law from the angels, thereby uniting Anna to a husband and demanding outward works from men. Thus the apostles, who were twelve times more in number than Moses, received the Gospel, not from angels, but from the Lord himself, and made us widows, free by faith and justified without works. Now the saints of old, as we have said before, possessed this apostolic faith along with the law. Therefore they have not only acquired the number seven, but also the number twelve, have not only possessed the one Moses, but also the apostles who were twelve times more, have lived as well under the law as free from the law, as we have heard before. Thus the number seven signifies the one Moses, and the number twelve times as many as Moses. It is therefore unquestionable that the number twelve signifies the apostles, the apostolic doctrine, the apostolic faith, the true widowhood, the spiritual life without the law. So also the number seven signifies Moses, the teaching of Moses, the works of the law, the real matrimonial state of bondage. 89 The twelve apostles are typified by the twelve patriarchs, the twelve precious stones on the holy garment of Aaron, the twelve princes of the people of Israel, the twelve stones taken out of the Jordan, the twelve foundations and gates of the new Jerusalem etc. For the whole Scriptures emphasize faith and the Gospel, preached and established by the apostles. Thus this faith is also signified by these eighty-four years, which contains the number twelve in a wonderful manner. 90 In the first place, eighty-four is equal to twelve times seven. This signifies that the teacher of the law is only one, Moses, being only one time seven, that is to say the law and the life under the law. But the apostles are twelve, twelve times as many as Moses. Eighty-four bears the same relation to seven as twelve does to one. Now as the law was given through one and the Gospel through twelve, it is evident that seven signifies Moses and eighty-four the apostles. So the disciples of Moses are represented by Anna in the state of matrimony, while the widow Anna signifies the followers of the apostles, the former emphasizing external conduct, the latter a life in the Spirit and in faith. This also signifies that faith exceeds the works as much as twelve exceeds the number one, or eighty-four the number seven. It comprises the whole sum and inheritance, as also the apostles calls it “holokleros”, the whole inheritance, 1 Thess. 5:23; for the number twelve comprises all the people of Israel, divided into twelve tribes. He who believes possesses all things, is an heir of heaven and a blessed child of God. Notice also the divine arrangement here. As Anna was not a widow for twelve years nor a married woman for one year, God ordained it so that the years of her wedded life were seven and those of her widowhood eighty-four in number, the former number bearing the same relation to the latter that one does to twelve. Besides this, there is thus also found, as we have seen, a greater spiritual significance in the number seven, in her wedded life and in the state of her widowhood. 91 In the second place, the arithmeticians divide numbers into so-called aliquot parts, that is to say they examine how often a given number may be divided into equal parts. Thus the number twelve may be divided five times into equal parts. For twelve, in the first place, is twelve times one, all aliquot parts; secondly, six times two; thirdly, four times three; fourthly, three times four; fifthly, two times six. In this case there can be no further division into aliquot parts. Seven and five are also twelve; likewise three and nine, one and eleven, but those numbers are not aliquot parts of twelve. Now they add together these aliquot parts to find their sum. Thus, the aliquot parts of twelve are 1, 2, 3, 4, 6, which added together make 16, exceeding the number itself by four. This is called the abundant number, because the sum of the aliquot parts exceeds the number itself. Again, sometimes the aliquot parts of a number added together make less than the number itself. For instance eight is eight times one, four times two, two times four. But 1, 2, and 4 makes only seven, one less than eight. This is called the deficient number. Between these two is the perfect number, which is equal to the sum of its aliquot parts. Thus, six is six times one, three times two and two times three; now one, two and three added together make six. 92 Notice here also that Moses, represented by the number seven, cannot thus be divided, as all odd numbers cannot. For this division is only possible with even numbers, But eighty-four, which signifies the apostles, is an abundant number and can be divided eleven times into aliquot parts. Judas, the traitor, does not belong to the abundant number, although he is one of the number. He is omitted here, so that there may not be twelve. He belongs to the number of the apostles in name, but not in reality. In the first place, eighty-four is 84 times one; then 42 times 2, 28 times 3, 21 times 4, 14 times 6, 12 times 7, 7 times 12, 6 times 14, 4 times 21, 3 times 28, 2 times 42. If you add together the aliquot parts 1, 2, 3, 4, 6, 7, 12, 14, 21, 28, 42, the result is 140, 56 more than the number itself. 93 All this signifies that Moses undivided, or the law, like the number seven, remained by itself, having not passed beyond the Jewish people nor exercised an influence upon other nations, But the spiritual life and the Gospel preached by the apostles has spread abundantly over all the world. And as the number one compared with twelve is very small and trifling, so that it could hardly look more unimportant, so also the number seven compared with eighty- four is very insignificant. For the law with its works confers nothing upon its servants but temporal possessions and worldly honor, a poor and wretched possession, which will not increase, but surely decrease. On the other hand, one is great and will multiply instead of decreasing; for faith has the blessing of God and abounds forever with possessions and honor. We have now rambled about sufficiently and have seen that no tittle of the Scriptures was written in vain. The dear fathers of old have shown us great examples of faith, and with their works have always pointed to that in which we should believe, namely Christ and his Gospel. Therefore we read nothing concerning them in vain, but their whole conduct strengthens and improves our faith. Let us now continue with Anna. 94 Luke says that she departed not from the temple. What a salutary and necessary exhortation! We have heard that by the temple is signified the Holy Scriptures. It was a special sin of the people that they liked to listen to false prophets and human doctrines; this they proved by erecting altars outside of the temple, in high places and valleys. Moses spoke against this in Deut. 5:32 and 12:32, when he said: “What thing soever I command you, that shall ye observe to do: thou shalt not add thereto, nor diminish from it.” He desires, as it were, the people to be like Anna, who did not depart from the temple. They were however not all like Anna, but turned from the temple to their altars, from the law of God to their own devices and to false prophets. 95 But this was nothing compared with the state of affairs at the present time. We have not only been seduced by the pope and human doctrines to depart from the temple, but we have also arbitrarily destroyed and desecrated it with all kinds of profanations and abominations, more than we can express. But we ought to heed what St. Anthony so diligently taught his disciples, namely that nobody should do anything that has not been commanded or advised by God in the Scriptures, so that we might by all means remain in the temple. Psalm 1:1-2 speaks of this: “Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of scoffers: but his delight is in the law of Jehovah; and on his law does he meditate day and night.” In 1 Peter 4,18 we read: “And if the righteous is scarcely saved, who is in the temple” (Luther's translation). This means that Satan also tempts those who trust only in the Word of God; they are scarcely saved. How then will those secure and reckless people be saved who base their faith upon the doctrines of men? 96 A holy life can not endure human doctrines, they are a stumbling-block and a dangerous snare. We must remain in the temple and never depart from it. This was done by the saints of old, of whom St. Paul speaks in Rom. 11:4, where he quotes the answer of God to Elijah: “I have left for myself seven thousand men, who have not bowed the knee to Baal.” David complains of these persecutors and ensnarers in Psalm 140:45: “Keep me, O Jehovah, from the hands of the wicked; preserve me from the violent man: who have purposed to thrust aside my steps. The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me.” All this is directed against human doctrines which take us away from the temple. For the Word of God and the doctrines of men cannot agree at all with each other in the same heart. Yet these senseless enemies of souls, the Papists with the Antichrist, the pope, declare that we must teach and observe more than is found in the Bible. With their ecclesiastical ranks and orders they lead the whole world to hell. 97 Finally Luke says of Anna that she worshipped with fastings and supplications night and day. Here we see how good works follow faith. She must first be Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher, a widow even unto fourscore and four years, not departing from the temple: then her fasting and praying is right, then the sacrifice of Abel is acceptable, then God may be served with fastings and supplications night and day. But whoever starts with works reverses all things and obtains nothing. Thus, after St. Paul has taught the Romans faith, he begins in Rom. 12,1 to teach them many good works, exhorting them to present their bodies a living sacrifice, holy, acceptable to God, which would be their spiritual service. This is rendered to God in that the body is mortified by fasting, watching and labors, which is done by Anna. 98 All the saints of old have done this, for fasting means all chastisement and discipline of the body. Although the soul is just and holy by faith, the body is not yet entirely free from sin and carnal appetites, wherefore it must be subdued and disciplined and made subject to the soul, as St. Paul says of himself in 1 Cor. 9,27: “But I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected.” We also read in 1 Peter 2:5 that we should offer up spiritual sacrifices, that is to say not sheep nor calves, as under the law of Moses, but our own body and ourselves, by the mortification of sin in our flesh and the discipline of the body. No one can do this who does not first believe. 99 Therefore I have often said that the works which follow faith should not be done with the intention of meriting righteousness; for this must exist before good works can be done. They must be done with a view to discipline the body and to serve our neighbor. Good works are a true service of God if they are done freely and voluntarily, to the honor of God. Why should he desire us to fast if thereby we did not suppress our sin and flesh, which according to his will should be subdued? But many feast only to please the saints or at special seasons, not in order to discipline the body. Such fasting however is entirely worthless. 100 But Anna does not fast only on special days, on Saturdays and Fridays, on apostles' or ember days, nor does she know anything about a diversity of meats. But Luke says that she worshipped night and day and thereby served God, which means that she continually disciplined her body, not because she desired to do a meritorious work, but in order to serve God and to subdue sin. 101 St. Paul also speaks of this fasting in 2 Cor. 6:4-5, when he says among other things, that we should commend ourselves as ministers of God in fastings. But our foolish fasting contrived by men only consists in not partaking of meat, eggs, butter or milk for a few days, not as a service of God and with the intention to discipline the body and subdue the flesh; but thereby we only serve the pope, the Papists and the fishmongers. 102 Anna worshipped night and day, therefore she must certainly also have watched. But we must not believe that she prayed and fasted night and day without intermission, for she was obliged also to eat, drink, sleep and rest. Fasting and praying were the mode of life she pursued night and day. Doing something during the day or at night does not mean that we do it all day and all night. 103 This is the second part of the service of God, by which the soul is offered up to him, as the body is by fasting. And by prayer we do not merely understand oral prayer, but also the hearing, proclaiming, contemplating and meditating on the Word of God. Many psalms are prayers, although they hardly contain a petition; others teach some lesson or rebuke sin, and by meditating upon them we converse with God, with ourselves and with men. Behold, such was the service rendered to God by the dear fathers and saints of old, who sought nothing but the honor of God and the salvation of men. Thus we read of a great longing on the part of the ancient fathers in Scripture and their longing for Christ and the salvation of the world. This can especially be noticed by any one in the Psalms. 104 But at the present time people only pray at stated times, count beads and rattle off their prayers. Nobody thinks seriously of asking and obtaining something from God, but they only perform it as a duty obligatory upon them, and then are satisfied. As a thrasher who wields his flail they move their tongue, and only earn bread for the body. Much less do they trouble themselves by serving God with their prayers and petitioning him to relieve the general need of Christendom, but even the best among them believe they have done enough when they are pious for themselves and pray only for themselves. Therefore, hypocrites as they are, they deserve nothing but hell with their prayers, for they serve neither God nor men, but only their own body and advantage. If they wished to serve God and their neighbor as they ought, they would not think of the number of prayers and psalms they repeat, but with all their hearts would seek the honor of God and the salvation of men, which would be a true service of God. Then for one thing they earnestly desire they would often pray a whole day. This would indeed be praying and worshipping like Anna. When Luke writes that she worshipped God with supplications, he condemns the multitude of our foolish prayers, whereby we only increase and multiply our sins, because we do not serve and seek God. Now let us return again to our text. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read all verses to see the entire sermon.]] V.38. “And coming up at that very hour she gave thanks unto God, and spoke of him to all them that were looking for the redemption of Jerusalem.”

Fourscore and four years - These were the years of her life, not her widowhood only. Who departed not from the temple - Who attended there at all the stated hours of prayer. But served God with fastings and prayers - Even at that age. Night and day - That is, spending therein a considerable part of the night, as well as of the day.

And she was a widow of about four-score and four years. That is, she was about eighty-four years of age. It does not mean that she had been a widow for that long time. Fastings and prayers (u) Constant religious service. Spending her time in prayer, and in all the ordinances of religion. Night and day. Continually--that is, at the usual times of public worship and in private. When it is said that she departed not from the temple, it is meant that she was constant and regular in all the public services at the temple, or was never absent from those services. God blesses those who wait at his temple gates. (u) Acts 26:7, 1Timm 5:5

To all that were waiting for redemption - The sceptre flow appeared to he departing from Judah, though it was not actually gone: Daniel's weeks were plainly near their period. And the revival of the spirit of prophecy, together with the memorable occurrences relating to the birth of John the Baptist, and of Jesus, could not but encourage and quicken the expectation of pious persons at this time. Let the example of these aged saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be now employed in the praises of their Redeemer. Let them labour to leave those behind, to whom Christ will be as precious as he has been to them; and who will be waiting for God's salvation, when they are gone to enjoy it.

105 Our Latin texts read, “for the redemption of Israel.” but the Greek has: “that were looking for the redemption of Jerusalem.” Anna spoke to those who were in Jerusalem and were waiting for the redemption. For, as she did not depart from the temple, she could only speak to those who were in Jerusalem, either to the inhabitants or to visitors. In the spiritual interpretation we have spoken sufficiently of the meaning of her standing near. For when we come with Christ into the temple of the Scriptures to present him to God with thanksgiving, there is found at that very hour also this holy Anna, with all the saints of the whole synagogue, who unanimously look and point at him with their faith and their whole life. 106 We also notice here the great distinction conferred upon this holy woman, who was favored more than many great people when she recognized this poor child as the true Saviour. There were undoubtedly priests present who received the offerings of Joseph and Mary, but did not know the child and perhaps considered the words of Simeon and Anna as mere old wives' talk. She must have been specially illumined by the Holy Spirit, and a saintly woman in the sight of God, who enlightened her more than others. 107 Behold, five persons are here brought together: the infant Christ, his mother Mary, Joseph, Simeon, and Anna. By this small number of people every station in life is represented, husband and wife, young and old, virgin and widow, the married and the unmarried. Here Christ begins to gather around him people of every honorable station, and will not be alone. Whoever, then, is not found in one of these states, is not on the way to salvation. 108 “She gave thanks unto God.” In the Hebrew tongue different meanings are attached to the word “confess”, for which we need various expressions, as for instance: to confess (sins), to acknowledge, to give thanks. Thus to give thanks is in Hebrew expressed by the word “confess,” and very appropriately so. For to give thanks is nothing but to kindness of the benefactor and that the gift is not deserved confess that we have received benefits, to acknowledge the He who will acknowledge and confess this will also sincerely give thanks. To “confess” means also to admit something. Thus Christ says in Matthew 10:32-33: “Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven.” 109 Now, as it has been said above in explaining the blessing of Simeon that it is a great and extraordinary virtue to bless Christ whom all the world rejects, so it is also a remarkable deed to give thanks to God for Christ. It is done by those who know him, but there are only a few of them. The others blaspheme God, condemn, persecute and oppose Christ and his doctrine. They treat him and God his Father as they treat his doctrine, according to his words in Luke 10:16: “He that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me.” It is a terrible thing that the world is full of blasphemers and persecutors, and that we must live among them. St. Paul predicts in 2 Tim. 3:1-2, that in the last days there will be many railers. This prophecy is now being fulfilled by the pope and the great schools, the convents and monasteries that do nothing else but reject, persecute and condemn the Gospel of Christ. 110 May you therefore consider it a manifestation of the grace of God in you when you learn to know Christ and give thanks to God for him, when you do not regard him an accursed heretic and seducer and do not blaspheme, despise and forsake God and his teaching, as is done by the great multitude. For Christ does not first of all want his person and name exalted, which is done by all his enemies, but he requires that his doctrine be honored, which is the greatest art. He himself says in Luke 6:46: “And why call ye me, Lord, Lord, and do not the things which I say?” and Mark 8:38: “For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him.” You perceive here that he cares most for his doctrine. The pope and the Papists also call him Lord, indeed, in his name, to his honor and in his service they reject his doctrine, slay his Anna and persecute her throughout the world. It is dreadful and unbearable to see bow great multitudes of people blaspheme God and his Christ, and in their fanaticism go down to hell. 111 He is a sign which is spoken against, and more stumble and fall against him at the present time than ever before. Deo gratias (Thanks be to God!) is a common saying, but there is scarcely one among a thousand who says it in truth. At the time of Elijah, which was still a gracious time, there were left only seven thousand among the Jewish people, who without doubt numbered more than a million; but how many may be left in these last times which Daniel calls the times of the indignation ( Dan. 11:36!)? We might indeed ask God with the words of Psalm 89:4: “Lord, where are thy former lovingkindnessess, which thou swearest unto David in thy faithfulness?” 112 Anna did not only give thanks unto God but she also spoke of him to all them that were looking for the redemption of Jerusalem. Luke has a special reason for adding that Anna spoke of Christ only to those who were looking for the redemption. There were certainly not many of them, and none at all among the highly educated priests. What could these great, holy and cultured people learn of such an old foolish woman! They considered themselves the real leaders of the people. Thus the words of Anna were undoubtedly despised by these great gentlemen. For the Word of God concerning Christ must necessarily be contemptible, foolish, heretical, sacrilegious and presumptuous to the ears of these great, learned and spiritual men. Therefore it is only received by the hungering, longing souls that look for the redemption, as Luke says here, who feel their sin and desire grace, light and consolation, who know nothing of any wisdom and righteousness of their own. 113 Now faith and the knowledge of Christ cannot be silent. They break forth and testify, so that others may be helped and receive the light, as we read in Psalm 116:10: “I believe, for I will speak.” Faith is too kind and bountiful to keep all such treasures to itself. But when it speaks it is persecuted by all the unbelieving saints; yet it does not care and goes right ahead. And who knows how Anna was treated! But perhaps they spared her on account of her age and sex, and simply despised her as a silly fool. Otherwise her life would hardly have been preserved, because she proclaimed such error and heresy, declaring of Christ such marvelous things, in opposition to all the doctrines and systems of the learned priests and teachers of the law, who are filled with wisdom and righteousness to such a degree that they do not need any redemption, but deserve only a crown and reward for their good works and great merits. For if we speak of the redemption of Christ we declare that they are bound in sin and blindness. This however is too much for these great saints, to be called blind sinners! Therefore they cannot endure hearing anything of Christ and his redemption, and consequently they condemn it as a dangerous error and a diabolical heresy. 114 We now easily understand how it was that the spiritual Anna gives thanks to God and speaks of Christ to all that are looking for the redemption of Jerusalem. For the dear saints of the Old Testament knew Christ well. Therefore by their whole life they praise God and give thanks to him, exemplifying the Bible and proclaiming only this redemption, how Christ came solely for those who need him and hunger after him. This is proved by all the narratives of the Old Testament. For God never assisted those who consider themselves strong and not forsaken. On the other hand, he never forsook those who were needy and desired his help. This might here be corroborated by all the stories of the Bible, but it is sufficiently clear and manifest to all who will read them. 115 The Evangelist in writing of these things mentions especially Jerusalem, for the reason that Jerusalem means a vision of peace and signifies the hearts that are peaceable, not quarrelsome. St. Paul writes in Romans 2:8 that the people who are factious will not obey the truth. Divine truth demands tranquil hearts that listen attentively and are desirous to learn. But those who browl and bluster, who are pig-beaded and demand signs and reasons before accepting the truth, will never find it. They are in the turmoil of Babylon and do not know the peace of Jerusalem. Therefore they neither look for the redemption, nor listen to the words of Anna. But we may also read “Israel” instead of “Jerusalem;” it does not matter much which one of these two words is here used. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read all verses to see the entire sermon.]] III. THE RETURN OF THE PARENTS OF JESUS TO NAZARETH, AND THE CHILDHOOD OF JESUS. V.39. “And when they had accomplished all things that were according to the law of

No entry from BARNES for this verse. (v) "looked for redemption" Lk 2:25 (4) "in Jerusalem", or "Israel"

They returned into Galilee. Not immediately, but after a time. Luke has omitted the flight into Egypt recorded by Matthew; but he has not denied it, nor are his words to be pressed as if he meant to affirm that they went immediately to Nazareth. A parallel case we have in the life of Paul. When he was converted it is said that he came to Jerusalem, as if he had gone there immediately after his conversion ( Acts 9:26 ); yet we learn in another place that this was after an interval of three years, Gal 1:17,18. In the case before us there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.

the Lord, they returned into Galilee, to their own city Nazareth.” 116 The Gospel for the day of Candlemas will explain what the things are which they accomplished according to the law of the Lord. The significance of Galilee and Nazareth will be explained in the Gospel for the festival of the Annunciation. But we must refer here to the words of St. Matthew ( 2:13 ff.), who writes that after the wise men had departed, who found Christ in Bethlehem and offered unto him gifts, gold and frankincense and myrrh, an angel appeared to Joseph in a dream and bade him flee into Egypt with the child and his mother, and that Joseph did so. How does this agree with the narrative of Luke, according to whom they returned to Nazareth after six weeks had passed, and they had accomplished all things that were according to the law of the Lord? We must here either assume that they went into Egypt immediately after the expiration of the six weeks of purification, and then returned to Nazareth from Egypt in due time, or we must believe, which is also my opinion, that they returned home, immediately after the six weeks had elapsed, as Luke relates here. Then the appearance of the angel who commanded them to flee into Egypt, whereof Matthew speaks, occurred not in Bethlehem, but at Nazareth; and indeed it took place after the departure of the wise men, as Matthew says, but not directly afterward. But Matthew writes thus because immediately after the departure of the wise men he records the flight into Egypt, and omits what Luke relates here of the presentation in the temple. Thus it is clear that the two Evangelists do not disagree. 117 It is also pointed out here how they were obliged to take up their cross. After the poor mother had been away from home for seven or eight weeks on account of the sudden birth of her child, and after having now returned and settled down to rest from their travels, they must again leave everything behind and without delay start on a much longer journey. Thus the Lord Christ begins his journeys in his earliest childhood, always wandering on this earth and having no definite place or abode where he might stay. How differently from other children is this royal child reared and treated, how did he, especially in this case, taste the sorrows and troubles of life! The poor mother must flee with the poor child into Egypt from the wrath of Herod. We shall speak more of this when this Gospel is explained. [[The electronic version of this sermon is divided between the verses of Luke 2:33-40. Read all verses to see the entire sermon.]] V.40. “And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.” 118 Some in

Strong in spirit. In mind, intellect, understanding. Jesus had a human soul, and that soul was subject to all the proper laws of a human spirit. It therefore increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God to say that his soul expanded, than to say that his body grew. Filled with wisdom. Eminent for wisdom when a child--that is, exhibiting an extraordinary understanding, and wise to flee from everything sinful and evil. And the grace of God, &c. The word grace in the New Testament commonly means unmerited favour shown to sinners. Here it means no more than favour. God showed him favour, or was pleased with him and blessed him. It is remarkable that this is all that is recorded of the infancy of Jesus; and this, with the short account that follows of his going to Jerusalem, is all that we know of him for thirty years of his life. The design of the evangelists was to give an account of his public ministry, and not his private life. Hence they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favour with God and man. (w) "filled with wisdom" Isa 11:2,3, Lk 2:52

quisitive people who were not satisfied with the information given in the Scriptures have desired to know what Christ did in his childhood, and have received their reward for their curiosity. Some fool or knave has fabricated a legendary book on the childhood of Christ, and has not been afraid nor slow to write down his lies and frauds, relating how Christ went to school and a great deal more of absurd and blasphemous tomfoolery. Thus he jests with his lies at the expense of the Lord, whom all the angels adore and fear, and before whom all creatures tremble, so that this rascal would have deserved that a great millstone had been hanged about his neck and he had been sunk in the depth of the sea, because he did not esteem the Lord of all more than to make him an object of his absurd buffoonery. Yet people may still be found who print this book, read and believe it, which, in fact, was the object of this miscreant. Therefore I say that such books ought to be burned by the pope, the bishops and the universities, if they would follow Christ. But they produce books that are a great deal worse, are blind leaders and remain such. 119 Christ never went to school, for no schools like ours existed at that time. He did not even have an elementary education, as we read in the Gospel of St. John, 7:15: the Jews were marveling, saying: “How knoweth this man letters, having never learned?” We also read in Mark 6:2-3 that they were astonished at his wisdom and said: “What is the wisdom that is given unto this man, and what mean such mighty works wrought by his hands? Is not this the carpenter, the son of Mary?” They thought it strange that a layman and the son of a carpenter should have such great knowledge, having never studied. Therefore they were offended in him, as the Evangelist relates, and thought that he must be possessed of an evil spirit. 120 Let us therefore be satisfied with the narrative of the Gospel, which tells us enough of his childhood. Luke writes that “the child grew, and waxed strong, filled with wisdom” etc. Later on he writes that he was subject to his parents. What else should he have related? The time was not yet come when he performed miracles. He was brought up like other children, with the exception, that as some children excel others in ability, Christ also was an extraordinarily clever child. Thus no more could be written concerning him than is recorded by Luke. If he had related how he ate, drank, and what he did every day, how he walked, stood, slept and watched, what kind of a narrative would it have been? 121 It is not necessary to believe, neither do I think it is true, that his coat which was woven from the top throughout, grew with him in size from his youth. Probably his mother made it, and in that country it was the common garment of the poor. We should have a pure faith that accepts nothing which is not found in the Scriptures. Enough is contained in the Scriptures that we may believe, especially since Christ did not begin to perform his miracles and mighty deeds until after his baptism, as it is written in John 2:11 and Acts 10:37. 122 Some hairsplitters are perplexed by the words of Luke according to which Christ, although he was God, waxed strong, filled with wisdom. That he grew, they admit, which is indeed surprising, as they are very swift in inventing miracles where there are none and despise those in which they should believe. The reason for their perplexity and their anxious questions is this, that they have invented an article of faith according to which Christ from the first moment of conception was filled with wisdom and the spirit to the highest possible degree, just as if the soul were a wineskin which may be completely filled. They themselves do not understand what they say, nor whereof they confidently affirm, as St. Paul writes in 1 Tim. 1:7. 123 Even if I could not understand what Luke means when he says that Christ waxed strong, filled with wisdom, I should yet believe his word because it is the Word of God, and should honor it as the truth, although I might never find out how it could be true; and I should abandon my imaginary article of faith as human foolishness, which is far too worthless to be a standard of divine truth. We all must acknowledge that Christ was not always cheerful, notwithstanding the fact that he who is filled with the Spirit is also full of joy, since joy is the fruit of the Spirit, according to Gal. 5:22. Neither was Christ always gentle and calm, but sometimes he was indignant and vexed, as for instance when he cast the Jews out of the temple, John 2:15-17, and when he was angry and grieved at the hardening of their hearts, Mark 3:5. 124 Therefore we must understand the words of Luke simply as applying to the human nature of Christ, which was an instrument and temple of the Godhead. And although he was always filled with the Spirit and with grace, yet the Spirit did not always move him, but prompted him now to do this, now something else, just as necessity required. Although the Spirit was in him from the first moment of the conception, yet as his body grew and his reason naturally developed as in other men, so also was he filled and moved by the Spirit more and more. It is no delusion when Luke says that he waxed strong and advanced in wisdom, but the words tell us plainly in age and in stature, and as he grew in stature his reason developed, and with the development of his reason he became stronger in the Spirit and filled with wisdom before God, in himself and before men, which needs no further explanation. This is a Christian explanation which can be accepted without any danger, and it does not matter whether it overthrows any imaginary articles of faith. 125 St. Paul agrees with this when he says in Phil. 2:7 that Christ, who existed in the form of God, emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man. St. Paul does not speak here of the likeness of Christ's human nature to our own, but he says: Christ, the man, after he had taken upon himself human nature, was made in the likeness of men, and found in fashion as a man. Now as all men grow naturally in body, reason, mind and wisdom, which is a universal experience, Luke agrees with Paul when he says that Christ grew in the same manner, yet being an extraordinary child that developed more rapidly than others. For his bodily constitution was nobler, and the gifts and graces of God were bestowed upon him more abundantly than upon others. Thus the sense of Luke's words is easily understood, perspicuous and simple, if only these wise-acres would leave out their subtleties. So much on this Gospel. [[Luther published two sermons for Luke 2:41-52. One can be found in the electronic version in verses 41-47; the other in verses 48-52.]] Sermon for the First Sunday after the Epiphany; Luke 2:41-52 AN EXAMPLE OF THE CROSS. AND OF CONSOLATION UNDER THE CROSS. I. AN EXAMPLE OF THE CROSS. OR SANCTIFIED SUFFERING.

And the child grew - In bodily strength and stature; and waxed strong in spirit - The powers of his human mind daily improved; filled with wisdom - By the light of the indwelling Spirit, which gradually opened itself in his soul; and the grace of God was upon him - That is, the peculiar favour of God rested upon him, even as man.

1 This is a Gospel that presents to us an example of the holy cross, showing us through what experiences those have to pass who are Christians, and how they ought to bear their sorrow. For he who desires to be a Christian must expect to help bear the cross. For God will place him between the spurs and thoroughly test him that he may be humble and no one will come to Christ without suffering. Of this we have here an example, which we ought to imitate and shall now consider. 2 Although the holy mother Mary, who was highly blessed and upon whom many favors were bestowed, had undoubtedly the greatest delight in her child, yet the Lord so ruled that her joy was not without sorrow and like all others she did not attain complete blessedness until she entered heaven. For this reason she had to suffer so much sorrow, pain and anguish on earth. It was her first great sorrow that she had to give birth to her child in Bethlehem, in a strange town, where she found no room with her babe except in a stable. Then her second sad experience was that soon after the six weeks of her purification she was compelled to flee with her child into Egypt, a strange country, which was indeed a poor consolation. She undoubtedly experienced many more like trials, which have not been recorded. 3 One of them is related here, when her son caused her so much anxiety, by tarrying behind in the temple and letting her seek him so long, and she could not find him. This alarmed and grieved her so that she almost despaired, as her words indicate: V.48. “Behold, thy father and I, sought thee sorrowing.” For we may well imagine that thoughts like these may have passed through her mind: “Behold this child is only mine, this I know very well, and I know that God has entrusted him to me and commanded me to take care of him; why is it then that he is taken from me? It is my fault, for I have not sufficiently taken care of him and guarded him. Perhaps God does not deem me worthy to watch over this child and will take him from me again.” She was undoubtedly greatly frightened and her heart trembled and was filled with grief. 4 Here you see what she experienced. Although she is the mother of a child in whom she might have gloried before all mothers, and although her joy was immeasurably greater than any she had ever felt, yet you perceive how God deprives her of all happiness, in that she can no longer call herself the mother of Jesus. In her great dismay she probably wished, she had never known her child and was tempted to greater sins than any mother had ever committed. 5 In the same manner the Lord our God can take from us our joy and comfort, if he so desires, and cause us the greatest sorrow with the very things that are our greatest joy, and, on the other hand, give us the greatest delight in the things that terrify us most. For it was the greatest joy of Mary that she was the mother of this child, but now he has become the cause of her greatest sorrow. Thus we are afraid of nothing more than of sin and death, yet God can comfort us so that we may boast, as St. Paul says in Romans 7, that sin served to the end that we became justified and that we longed for death and desire to die. 6 The great sorrow of the mother of Christ, who was deprived of her child, came upon her in order that even her trust in God might be taken from her. For she had reason to fear that God was angry with her and would no longer have her to be the mother of his Son. Nobody will understand what she suffered who has not passed through similar experiences. Therefore we should apply this example to ourselves, for it was not recorded for her sake, but for our benefit. She is now at the end of her sorrows; therefore we should profit by her example and be prepared to bear our sorrow if a similar affliction befall us. 7 When God vouchsafes to us a strong faith and a firm trust in him, so that we are assured he is our gracious God and we can depend upon him, then we are in paradise. But when God permits our hearts to be discouraged and we believe that he takes from us Christ our Lord; when our conscience feels that we have lost him and amidst trembling and despair our confidence is gone, then we are truly in misery and distress. For even if we are not conscious of any special sin, yet in such a condition we tremble and doubt whether God still cares for us; just as Mary here doubts and knows not whether God still deems her worthy to be the mother of his Son. Our heart thinks in the time of trial thus: God has indeed given me a strong faith, but perhaps he will take it from me and will no longer want me as his child. Only strong minds can endure such temptations and there are not many people whom God tests to this degree. Yet we must be prepared, so that we may not despair if such trials should come upon us. 8 We find many examples of this in the Scriptures, as for instance in Joshua 7:6-7. God had given to Joshua great and strong promises, telling him that he would exterminate the heathen and charging him to attack his enemies courageously and vigorously, which he also did. But what happened? When his faith was strong he,sent three thousand men against a city to take it. They were proud, seeing that it was a small city with only a few people to defend it. When the men of Israel approached, the enemy sallied forth from the city and defeated the people. Then Joshua fell to the earth upon his face before the ark of Jehovah until the evening, lifting up his voice and lamenting before God, saying: “Alas, O Lord Jehovah, wherefore hast thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish?” His faith had become weak and he was utterly discouraged, so that God himself had to raise him up again. Thus God deals with his great saints, whom he sometimes deprives of Christ, that is, of their faith and confidence. 9 But God does all this out of his superabundant grace and goodness in order that we might perceive on every hand how kindly and lovingly the Father deals with us and tries us, so that our faith may be developed and become continually stronger and stronger. And he does this especially so as to guard his children against a twofold danger which might otherwise threaten them. In the first place, being strong in their own mind and arrogant, they might ultimately depend upon themselves and believe they are able to accomplish everything in their own strength. For this reason God sometimes permits their faith to grow weak and to be prostrated, so that they might see who they are and be forced to confess: Even if I would believe, I cannot. Thus the omnipotent God humbles his saints and keeps them in their true knowledge. For nature and reason will always boast of the gifts of God and depend upon them. Therefore God must lead us to a recognition of the fact that it is he who puts faith in our heart and that we cannot produce it ourselves. Thus the fear of God and trust in him must not be separated from one another, for we need them both, in order that we may not become presumptuous and overconfident, depending upon ourselves. This is one of the reasons why God leads his saints through such great trials. 10 Another reason is, that he wants to give us an example. For if in the Scriptures we had no examples of saints who passed through the same experiences, we should be unable to bear our trials and would imagine that we alone are thus afflicted, that God never dealt with any one in this manner; therefore my suffering must be a sign of God’s displeasure with me. But when we see that the Virgin Mary and other saints have also suffered, we are thereby comforted and need not despair, for their example shows that we should calmly and patiently wait until God comes and strengthens us. 11 We find many examples of similar trials in the Scriptures, and here we might refer to the words of David in Psalm 31:22: “As for me, I said in my haste, I am cut off from before thine eyes,” just as we sometimes think that God does not want us. Such trials are unendurable and severe beyond measure, wherefore the saints passing through them lament greatly, for if God would not deliver them they would be in hell. Compared with these trials other temptations and sorrows are trivial, as for instance when our possessions and honors are taken from us, or when the innocent babes were murdered and Jesus was forced to flee into Egypt. The prophet speaks of this in Psalm 94:17: “Unless Jehovah had been my help, my soul had soon dwelt in silence.” So great is the terror and anguish of such visitations. But God permitted them that we might lay hold of these examples, be comforted and saved from despair. At the end of our lives we must also pass through like trials. Therefore we must be armed and prepared for them. II. AN EXAMPLE OF COMFORT UNDER THE CROSS. 12 Such is the narrative and example of the great sorrow as it is portrayed in this Gospel, but we are also shown where comfort may be found. The parents of Jesus lost him, going a day’s journey and seeking for him among their kinsfolk and acquaintance, but found him not. They return to Jerusalem and after a search of three days he is found by them in the temple. Here God has pointed out how we can find consolation and strength in all our sorrows, and especially in these great trials, and how we can find Christ the Lord, namely by seeking him in the temple. Jesus said to his parents: V.49. “Knew ye not that I must be in my Father’s house?” 13 The words of Luke V.50. “and they understood not the saying which he spake unto them” are especially to be noted here. With these words he silenced the idle talk of those who exalted and praised the Virgin Mary too highly, asserting that she knew everything and could not err. For you see here how the Lord permits her to seek her child for a long time in vain, till she finds him in the temple after three days. In addition to this, Jesus seems to reprimand her when he says: V.49. “How is it that ye sought me? knew ye not that I must be in my Father’s house?” She understood not the saying which he spake to her. Consequently all the idle talk to which we have referred is nothing but falsehood, and the Virgin Mary does not need this fabricated and mendacious praise. God concealed much from her and led her through many trials, so that she might remain humble and not think herself better than others. 14 But the consolation of which I have spoken is that Christ is only found in the temple, that is to say in the house of God. But what is the house of God? Is it not the whole creation? It is indeed true that God is everywhere, but he is especially present in the Holy Scriptures, in his Word, more than anywhere else. We learn therefore here that nobody can presume to derive any comfort from anything but the Word of God; you will find the Son only in the temple. Now look at the mother of Jesus who does not yet understand this and does not know that she must seek for him in the temple. When she sought for him among their kinsfolk and acquaintance, and not at the right place, she did not find him. 15 Therefore I have often said and say again, that in the Christian church nothing should be preached but the pure Word of God. With this the Gospel agrees when it says that they did not find the Lord among their kinsfolk and acquaintance. It is therefore wrong to say that we must believe what the councils have decreed, or what Jerome, Augustine and other holy fathers have written. We must point out the place where Christ may be found, which he himself points out when he says that he must be in his Father’s house, which means that he can only be found in the Word of God. We should therefore not believe that our conscience may trust in the teachings of the holy fathers or derive comfort from them. Now if they say to you: Should we not believe the holy fathers? you may reply: Christ is not found among the kinsfolk and acquaintance. It would indeed be well if Christians generally were to heed this example from the Gospel and use it as a maxim against every doctrine that does not agree with the Word of God. 16 But in order to emphasize this more and to make it clearer, let us see what other doctrines have been proclaimed that do not agree with the Word of God. Up to this time we have had three different systems of doctrine. The first and coarsest is that of St. Thomas (if indeed he be a saint). This was taken from the system of pagan science and art which was written by that great light of nature, Aristotle. Now they say that his philosophy is like a bright, shining plate, and the Word of Christ is like the sun. And as the sun shines upon the plate, causing it to gleam and glitter all the brighter, so the divine light shines upon the light of nature and illumines it. With this beautiful simile they have introduced pagan doctrines into the Christian church, which have been taught and cultivated by the great universities and in which teachers and preachers have been instructed. The devil has taught them to speak in this way. Thus the Word of God is trodden under foot, for when it is given full play, it subverts all these satanic doctrines. 17 In the second place, they have taught and prescribed human laws, called the institutions and precepts of the holy Christian church. Thereby these fools have thought to lead men to heaven and to be able to comfort and pacify our conscience. These human laws prevail to such a degree that like a great deluge they cover the whole world and have submerged everything else, so that it is almost impossible that any one may be saved from going down to hell. For they clamor unceasingly as though they were insane: This has been decreed by the holy councils and that has been commanded by the church; we have observed this a long time, shall we not believe it now? 18 Therefore we should reply to this from the Gospel, as I said: Even if Mary, the Holy Virgin, had done this, it would not be surprising if she had erred. She was the mother of God, and yet she did not know where to find Christ; she sought him among her kinsfolk and acquaintance and failed to find him. Now if she did not succeed in finding Christ among her kinsfolk, but had finally to come to the temple, how shall we expect to find him outside of the Word of God in human doctrines, in the decrees of the councils or the teachings of the scholastics? Bishops and councils have undoubtedly not possessed the gift of the Holy Spirit in as large a measure as Mary. If she erred, why should not they also be mistaken who fancy to find Christ elsewhere but in his Father’s house, that is in the Word of God? 19 If therefore you find one who adheres to these two different systems of doctrine, believing them to be right and trusting in them, ask him whether he is quite confident that they will comfort his soul in the hour of death or under the judgment and the wrath of God, whether he will be able to say then with a conscience undaunted: This has been declared and decreed by the pope and the bishops in their councils, I depend upon that and am quite certain I shall not fail? He will soon be obliged to say: How can I be so certain of this? Thus, when it comes to the point and you are in the presence of death, your conscience will say: It is indeed true, the councils have decreed this, but what if they were mistaken, and who knows whether they were right? Then when you are in such doubts, you cannot hold out, and Satan will assail you and hurl you to the ground, so that you lie there helpless. 20 In the third place, besides these two theories they have also pointed us to the Holy Scriptures and said, that above every other doctrine the laws and decrees of the pope in matters of faith must be observed. But here they except the teachings of some of the holy fathers, who have interpreted the Scriptures, and whom they have exalted so highly that they place them on the same level with the pope of Rome, or a little above him, asserting even that they could not err, and clamoring: How could it be possible for the holy fathers not to understand the Scriptures? But let these fools say what they wish, always remind them of the words of Christ: V.49. “Knew ye not that I must be in my Father’s house?” We must above all things have the Word of God and cling to it, for Christ will be there and in no where else. Therefore it is in vain that you seek him elsewhere. For how can you convince me that Christ must be found in the writings of the holy fathers? 21 This Gospel is therefore a severe thrust at every doctrine and every comfort of any kind that is not derived from the Word of God. You may therefore say: It matters not how highly you exalt reason and the light of nature, I reserve the right of not putting my trust in it. The councils have issued decrees and the pope or the holy fathers have taught what they wish, but that does not concern me; I will not depend upon them. We will soon agree if they decide and propose what they please, but grant me the liberty to say: If it pleases me, I shall observe it, but not as something that is especially meritorious. They will however not grant us this right; for they are not satisfied to let us use our own discretion in these things, but demand in addition that we base our trust and comfort on them, teaching that if we trust in them, it is as much as if we place our confidence in Christ and the Holy Spirit. We can not tolerate their delusions according to which they think that they are doing a good work who keep their laws, and again, that it is a sin not to keep them. For they declare that the precepts and doctrines of the pope and the church come from the Holy Spirit and are the Word of God, for which reason we ought to believe and observe them. But this is an obvious and shameless lie; for how can they prove it? 22 But, they say, the Christian church is always led by the Holy Spirit, who will not permit the church to err or go wrong. To this we answer with what we said before: However good the church may be, it has never possessed the Spirit in as large a measure as Mary, who although she was led by the Spirit, erred nevertheless, so that we might learn from her experience. If she herself is uncertain, how can you make me certain? Whither should we then go? We must also come into the temple, that is to say we must cling to the Word of God, which is secure and will not fail us and where we will certainly find Christ. I must therefore always be with the Word, if I cleave to it. If the Word of God goes conquering through death and remains alive, I must also pass through death to life, and nothing can hinder or destroy me, neither sin nor death, nor the devil. The comfort and boldness I derive from the Word of God cannot be engendered by any other doctrine, for none can be compared with it. 23 Therefore it is necessary that we understand this clearly and not place our confidence in human doctrines and the teachings of the holy fathers. God has demonstrated this by many other examples in order to teach us not in the least to depend upon men, as the saints also may sometimes make mistakes. We read for instance in Acts 15:5 f that not more than eighteen years after the ascension of Christ the apostles and the majority of the Christians held a conference. The question was raised whether the Gentiles should be compelled to submit to circumcision. There stood up the leaders of the sect of the Pharisees who believed and said: It is necessary to circumcise them, and to charge them to keep the law of Moses. There was a great commotion and all seemed to hold the same opinion. Only Peter, Paul, Barnabas and James were opposed to this view, and Peter especially rose up and said unto them: God has given the Holy Spirit unto the Gentiles who have heard the Gospel from me, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith. Now if they received the Holy Spirit and were not circumcised, why would you force them and put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they. 24 You notice that many Christians were at this council who were true believers, at a time when the church was in its youthful vigor and almost perfect, and yet God permits them all to err with the exception of three or four men. If these few men had not protested, erroneous doctrines would have been taught and a law not in accordance with the Gospel of Christ been established. Yet we are such blind fools as to say continually: The councils and the church have commanded this or that, and as they cannot be in error, their decrees must be observed. 25 Later on we read that even the most prominent leaders, both Peter and Barnabas, fell into error and all the other Jews with them. Then Paul alone rose up and rebuked Peter publicly, as he himself writes in Galatians 2:11. Now if these holy councils and holy men erred, why should we put our trust in our own councils? For they cannot for an instant be compared with the councils held by the apostles. 26 Why does God permit these things to occur? He does it that we may not depend upon or derive comfort from the words and doctrines of men, however holy they may be, but place our confidence only in the Word of God. If then even an apostle came or an angel from heaven, as St. Paul says in Galatians 1:8-9, who would preach another Gospel, we should openly declare it is not the Word of God and refuse to listen to it. Do not forget that the child can be found in no other place but the temple, or the house of God. Mary indeed sought him among the kinsfolk, who are the great, learned and pious people, but she did not find him among them. 27 There are many similar examples and types elsewhere in the Gospel which point out the same truth, namely, that nothing should be taught but the Word of God and no other doctrine should be accepted, because Christ can be found only in the Scriptures. Thus we read in the Gospel for Christmas, Luke 2:12, where the angel, who announced the birth of Christ, said to the shepherds: “And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.” Why does he not direct them to Mary and Joseph, but only points them to the swaddling clothes and the manger? The reason is that God will not point us to any saint, not even to the holy mother herself, for they may all err. Therefore a special place must be pointed out where Christ is, namely the manger, where he surely may be found, even if Joseph and Mary were not present. This signifies that Christ is completely wrapped in the Scriptures, just as the body is wrapped in the clothes. The manger is the preaching of the Gospel, where he is lying and where he is apprehended, and from which we take our food. Now it would indeed appear that the child should lie where Joseph and Mary are, these great and holy people. Yet the angel points only to the manger, which he will not have overlooked or dishonored. It is an insignificant and simple expression, but Christ is found in it. 28 The same truth is also pointed out in other narratives, as for instance in that of holy Simeon, who had received a promise from God that he should not see death, before he had seen the Lord Christ. He came in the Spirit into the temple, found the child and received him into his arms. But here it is only emphasized that he finds Christ in the temple. From all this we learn that God would warn us against human doctrines, however excellent they may be, advising us not to depend upon them, but cleave to the only true guide, the Word of God. Lay aside everything else. Their declarations and decrees may indeed be good and right, but our heart cannot trust in them. 29 This then is the comfort we derive from this Gospel in our great trials, of which we have spoken above. We know that consolation may be found only in the Scriptures, the Word of God. For this reason God caused this to be recorded, so that we might learn these lessons, as St. Paul writes to the Romans: “For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the Scriptures we might have hope.” Romans 15:4. Here he says that the Scriptures are comforting, that they impart patience and comfort. Consequently there can be nothing else that comforts the soul, not even in the most trifling temptations. For everything else with which man comforts himself, however great it may be, is altogether uncertain, and the heart inquires constantly: Who knows whether it is right? if I only were sure about it! etc. But when the heart clings to the Word of God, it may say without any wavering: This is the Word of God, which can not lie nor err, of this I am certain. And this is our greatest struggle that we keep and hold firmly to the Word; for if that is taken from the heart, man is lost. 30 Let us then be prepared for their representations and expostulations to the effect that the Christian church can not err, so that we may know how to meet them, and say: Here is not the word of man, but the Word of God. We read in this Gospel that his mother, Mary, was filled with the Holy Spirit, and yet she erred. Likewise we read in the Acts that there was a Christian council of such who believed and who had the Spirit, and yet they stumbled and would have established an unchristian law, if others had not protested. We should therefore not believe any council or, saint, if they come without the Word of God. This is then the sum total of this Gospel, and if anything else is to be said on it, we will let those explain it who have leisure; but he who studies it faithfully, will easily understand it. 31 Some have broken their heads over the meaning of the words of Luke where he says that Christ advanced in wisdom and grace, for they assume that as true God he possessed all wisdom and grace from the time of his conception. But here they have shamefully altered the text with their commentaries. Therefore refrain from such idle talk and let the words stand just as they are without any commentary. We must understand them simply as saying that he grew continually and waxed strong in the Spirit, just as any other man, as we have explained it more fully in the Gospel for the Sunday after Christmas. [[Luther published two sermons for Luke 2:41-52. One can be found in the electronic version in verses 41-47; the other in verses 48-52.]] Sermon for the First Sunday after the Epiphany; Luke 2:41-52 (2nd Sermon) THE MANIFESTATION OF CHRIST IS AN EXAMPLE OF THE CROSS, AND THE TEACHING WHERE CHRIST IS TO BE SOUGHT. I. AN EXAMPLE OF THE CROSS AND OF SEVERE SUFFERING. 1

No entry from BARNES for this verse. (x) "every year at the feast of the passover" Ex 23:15, De 16:1

he Doctors. 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, v. 41, 42 . 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 Job xxiii. 8, 9 . 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, v. 47 . 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, v. 48 . 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, Isa. xlix. 2 . 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 John ii. 22 . 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.

Twelve years old. All males among the Hebrews were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and it is probable that this was the age at which they first went up to Jerusalem, Ex 23:14-17; De 16:16. To Jerusalem. Where the feasts of the Jews were all held. This was a journey from Nazareth of about 70 miles. After the custom of the feast. According to the usual manner of the feast.

Had fulfilled the days. The days of the Passover. These were eight days in all--one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened bread, Ex 12:15; Lev 23:5,6.

The child Jesus - St. Luke describes in order Jesus the fruit of the womb, Lu 1:42 ; an infant, Lu 2:12 ; a little child, Lu 2:40 ; a child here, and afterward a man. So our Lord passed through and sanctified every stage of human life. Old age only did not become him.

Supposing him to have been in the company - As the men and women usually travelled in distinct companies.

Supposing him to have been in the company. It may seem very remarkable that parents should not have been more attentive to their only son, and that they should not have been assured of his presence with them when they left Jerusalem; but the difficulty may be explained by the following considerations: 1. In going to these great feasts, families and neighbours would join together, and form a large collection. 2. It is not improbable that Jesus was with them when they were about to start from Jerusalem and were making preparations. Seeing him then, they might have been certain as to his presence. 3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night and ascertained their mistake. Kinsfolk. Relatives. Acquaintances. Neighbours who had gone up with them in the same company to Jerusalem.

No entry from BARNES for this verse.

After three days. This means, probably, on the third day after they had left Jerusalem -- that is, the first day they went toward Galilee, on the second they returned to Jerusalem, and on the third they found him. Comp. Mt 27:63, Mk 8:31. In the temple. In the court of the temple, for Jesus, not being a Levitical priest, could not enter into the temple itself. See Mt 21:12. In the midst of the doctors. The teachers, the Rabbins, who were the instructors of the people in matters of religion. Asking them questions. Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful manner, and the answers listened to with proper deference to their age and rank. Jesus was a child, and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Religion teaches all, and especially the young, to treat others with respect, to show them the honour that is due, to venerate age, and to speak kindly to all, 1Pet 2:17; 3:8,9, Ex 20:12, Mt 23:3, Rom 13:7

After three days - The first day was spent in their journey, the second, in their return to Jerusalem: and the third, in searching for him there: they found him in the temple - In an apartment of it: sitting in the midst of the doctors - Not one word is said of his disputing with them, but only of his asking and answering questions, which was a very usual thing in these assemblies, and indeed the very end of them. And if he was, with others, at the feet of these teachers (where learners generally sat) he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their hearers and disciples.

No entry from BARNES for this verse. (y) "understanding and answers" Ps 119:99, Mt 7:28, Mk 1:22 Lk 4:22,32, Jn 7:15,46

Hitherto, under the blindness of the papacy, nothing was taught concerning the blessed saints of God except to cover them with extravagant praise and laudation, and to praise them for exalted devotion and celestial joy, as if on earth they had not also been human beings and as if they had never suffered and felt the adversities, misfortunes and frailties of men; and as if they could not be honored sufficiently, unless they were represented in wood and stone. They have sought to strengthen this idea by means of false and shameful lies and idle tales, as if in this way the saints were highly honored and men spoke of them only in wonder and saw only such examples in them as no one could realize in this life, nor find comfort in them. In consequence they have been turned into idols and men have been taught to call upon them, instead of the Lord Jesus Christ, as intercessors, mediators and helpers in need, to the shameless blasphemy and denial of our blessed Savior and high-priest, Jesus Christ. 2 Thus they also falsely imagined to exalt the mother of Christ and know of no greater honor for her than to fill and over-load her with graces and gifts, as if she had never suffered temptations, had never faltered nor failed in reason, nor in anything else. The holy Scriptures and this Gospel, on the other hand, show how God deals with his saints in a wonderful manner, according to Psalm 4:4 and in a way altogether contrary to human reason; and that the more highly he endows them with grace and exalts and honors them, the deeper he thrusts them into sorrow and suffering, yea, even into dishonor, shame and desertion. 3 Human reason would undoubtedly teach and advise God not to permit his own Son to be shamefully and ignominiously dealt with as a murderer and malefactor, and allow his blood to be shed, but rather see to it that the angels should bear him on their hands, all kings and nobles fall at his feet and render him all honor. For human wisdom consists in this, that it neither sees, nor seeks, nor desires anything except that which is high and precious, and that which brings honor; and, again, neither shuns nor flees from anything more readily than dishonor, contempt, suffering, misery, and the like. Thus God reverses the order and acts in a contrary way, deals so harshly and offensively, according to human reason and opinion, with his dearly beloved Son as he would not deal with any man on earth, as if he were not the Son of God, or of man, but the child of Satan! In the same way he also dealt with his well-beloved servant, John the Baptist, of whom Christ says, Matthew 11:11, that among those that are born of women there hath not arisen a greater than he, and yet upon him he conferred the honor of being beheaded by a knave. This was, indeed, a most dishonorable and shameful death. 4 In like manner he dealt with his dear mother, so that she was compelled to learn and experience how wonderfully God deals with his saints, and the Gospels point out with sufficient clearness, that he very seldom permitted them to see and experience what was noble, precious and joyous, but for the most part caused them to experience suffering and anxiety, as the aged and holy Simeon had foretold her, as a type for all Christians. Besides, he spoke harshly to her and repulsed her in an unfriendly manner. 5 Accordingly, this Gospel presents, first of all, the mother of Christ as an example of cross-bearing and of great suffering, such as God permits his saints to endure. For although the holy Virgin was greatly blessed with all grace and was a beautiful temple of the holy God and in preference to all was accorded the high honor of being the mother of the Son of God, and doubtless had the greatest possible pleasure and joy in her child, more so than any other mother, as was natural; yet God so ordered that she did not merely have exalted pleasure, but also great distress, pain and sorrow because of him. For her first distress was that she was in a strange place when he was born at Bethlehem, where she found no place for her child but a common stable. Her other distress was that within six weeks after his birth she was compelled to flee with the child and remain an exile for seven years. Besides she must have endured many things that are not recorded. 6 One of these afflictions, and not the least, is the misery he caused her to suffer when he permitted himself to be lost to her in the temple, and allowed her to search for him so long. By this he so terrified and saddened her that she might have despaired of finding him, as she confessed when she exclaimed, V.48. “Thy father and I have sought thee sorrowing.” For let us think for a moment, how she must have felt and grieved. Every father and mother can easily understand the misery and sorrow caused by the unavoidable separation from a dear child, when they know only that the child is lost. And even if the separation should last only an hour, how great are not the sorrow and lamentation, and how many tears are not shed, without consolation, without strength to eat, drink, sleep or rest, and with such misery that they would prefer to die. How much greater the suffering, if this condition were to continue for a day and a night, or even longer, when each hour must seem like a hundred years! 7 Now, on the other hand, behold this mother who, first loses her only son, a son like whom neither she nor any one else can have; who is alone her son and she alone his mother, without a natural father; yea, who is truly the only-begotten Son of God and in a special manner given and entrusted to her by God, that she, as his mother, should wait on him, care for him, and look after him with all diligence. Hitherto she had nourished him, not without much care and sorrow, and had strenuously defended him among strangers and enemies. Now that he has grown some and she could have her greatest joy and comfort in him, she must suddenly lose him, when she thought he was most secure and her sorrows past, and lose him not only for two hours, nor for a day and night, but three whole days, so that she was compelled to think he was lost for ever. Who can think or say how her motherly heart must have been agonized and afflicted during the three whole days she was searching for him? It was marvelous that she lived through this great sorrow. 8 The affliction and suffering she was compelled to endure were not of a nature that they had occurred without her fault, but her conscience forced her to remember how God had entrusted the child to her and that no one else was accountable for him, and hence storms burst and thundered in her heart: Behold, thou hast lost the child. This is no one’s fault but thine own; for thou shouldst have waited on him and looked after him, and not permitted him for a moment to go out of thy sight. How wilt thou give an account of this before God, since thou hast failed to watch over him? This is the result of sin and thou art no longer worthy to be his mother; yea, thou hast deserved to be condemned by him before all people, inasmuch as he has conferred on thee the great honor and favor of choosing thee for his mother. 9 Should not her heart have failed and fainted here from anxiety, for two reasons? First, because she lost her son and was unable to find him; secondly, which was the most severe of all and which could not happen to other mothers, making the pain all the more severe, because she must abhor herself before God, the only Father of the child, that he would no longer have or regard her as his mother, and hence she must be more sorrowful and sad at heart than any other woman on earth. In her own heart she regards herself guilty of the same sin as Eve, the first mother, who brought the whole human race to ruin. For what are all sins compared with this one, that she has neglected and lost this child, the Son of God and the Savior of the World? And if he should not be found, or, since he could not be lost, if God should have taken him back to himself, she would be the cause of preventing the completion of the work of the redemption of the world. Such and doubtless many other thoughts filled her heart with great fear, especially since she, as a pious child of God, had a very tender heart and conscience. 10 Here you may see how God dealt with the most holy person, the mother of his Son, even though she had been most highly honored by him and her joy in her Son had been immeasurably great, such as no mother ever had; and yet God so assailed her and she must be so divested of her honor and comfort that she cannot say, I am the mother of the Son. Previously she had been exalted to heaven, now she has been suddenly cast into deepest hell and is in such terror and sorrow that she might have despaired and died, and have wished that she had never seen the child, nor heard of him; and thus she might have committed a more grievous sin than any other person ever committed. 11 Thus you see, that God can deal with his saints in a way to deprive them of happiness and comfort whenever he pleases, and cast them into the greatest fear concerning that in which they have their greatest joy. So, likewise, he can again confer the greatest joy. For this was the greatest joy of this holy Virgin, that she had become the mother of this child, but now she has no greater terror and sorrow than that caused by this Son. Thus, we can have no greater terror than that caused by sin and death; and yet God can comfort us even in this, so that we may glory in the fact, as St. Paul says, Romans 5:20-21, that sin was compelled to serve to the end that grace might be greater and much more abound. And death, overcome by Christ, furnishes the reason why we may desire death and be able to die with gladness. 12 Again, if God has given us a precious faith and we therefore live in strong confidence of the fact that we have a gracious God through Christ, we are in paradise. But before we are aware, it may happen that God may cause our hearts to fail and we may think that he wants to tear Christ cut of our hearts, and Christ may be so hidden from us that we can find no consolation in him, but instead receive only horrible thoughts into our hearts from the devil; so that we may feel as if we had lost Christ and then struggle and tremble as if on account of our sins we had deserved nothing from him but wrath and condemnation. 13 Yea, though it may not be a matter of open sin, the devil can make sin of that which is no sin, and so move and terrify the heart that it will plague itself with the thought: Who knows, if God will accept thee or Christ be favorable to thee? So here; this dear mother doubted whether he would still regard her as his mother and felt in her heart as if she had neglected and lost her Son, although she was innocent in the whole matter, since he was not lost. Thus the heart speaks in temptation: Yea, God has indeed given thee an excellent faith; but perhaps he will no longer give it thee. Thou hast deserved this from some cause or other. 14 And this is the greatest and most severe trial and suffering which God at times visits upon and exercises over his saints, namely, that which we are accustomed to call deserted by grace (desertionem gratiae), on account of which the human heart feels as if the grace of God had been withdrawn, so that no matter where it turns it sees nothing but wrath and terror. But this great trial is not experienced by every one, and no one can understand its significance unless he has experienced it. A strong spirit is required in order to endure such blows. 15 Yet these examples are held up to us, in order that we may learn from them how to guard and console our selves in temptation and to prepare ourselves for the time when God may see fit to assail us with similar great trials, in order that we may not be led to despair. For this has not been written for the sake of this Virgin, the mother of Christ, but for our benefit, in order that by it we may be taught and comforted. 16 For the:same reason numerous examples of the great trials of other exalted saints are presented in Scriptures, among whom undoubtedly was that of the patriarch Jacob, of whom Moses writes, Genesis 32:24, that he wrestled the whole night with God; again, of Joshua. Joshua 7:7, to whom God had given the great and powerful promise that he should be able to overcome the heathen that opposed him, admonished him to be comforted and undismayed, for he would be with him, etc. On the strength of this promise Joshua went joyously forward, boldly struck out against his enemies, and gained a great victory. But what happened? Even while he possessed such faith and courage and in the same faith had taken and destroyed Jericho, it came to pass that not more than three thousand men from among all the people of Israel were sent to Ai to conquer and destroy it. They were proud and audacious, because the city was small and the enemy few in number. But when they arrived at the city, they were suddenly seized with fear, turned their backs and fled from the enemy, although not more than thirty six of their number were slain. Joshua himself lost courage, prostrated himself on the ground and lay on his face all day and cried to God: “Alas, O Lord, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? would that we had been content and dwelt beyond Jordan.” Behold the great and valiant hero lies there on the ground with his faith, who had received the strong Word of God, and God alone can raise him up again. Why is he so despondent? Simply because God, in order to try him, had concealed himself and therefore had disheartened him, in order that Joshua might learn to realize what man is and can do without the divine help. 17 Sufferings like these are immeasurably heavy and unbearable to human nature; therefore the saints cry and complain woefully and wretchedly under them, many examples of which are found in the Psalms, as Psalm 31:23, “I said in my haste, I am cut off from before thine eyes,” that is, “I knew and felt nothing else than that my heart said to me, God does not care for you.” And if God would not support them by his power and help them out of their sufferings, they would have to sink into hell. Thus Psalm 94:17 says “Unless the Lord had been my help, my soul had soon dwelt in silence.” 18 Therefore, this holy Virgin was a real martyr for three days, and these days were heavier to her than was the external pain of martyrdom to other saints. She had had such anxiety on her Son’s account that she could not have suffered any more bitter pain, For that is the greatest torture and woe, when the heart is attacked and tortured. All other sufferings that assail the body are more endurable; yea, amid them the heart can be joyful and can scorn all bodily suffering, as we read concerning St. Agnes and other martyrs. That is only half-suffering when the body alone is afflicted, while the heart and soul remain full of joy; but when the heart alone is compelled to endure suffering only great and noble spirits, and special grace and strength, are able to endure it. 19 Now, why does God permit these afflictions to come upon his loved ones? Certainly not without reason, nor from wrath or lack of grace, but from motives of great grace and mercy, in order to show us how, in all things, he deals with us in a friendly and paternal manner and how faithfully he cares for his own and so guides them that their faith may be more and more exercised and become stronger and stronger. But he does this especially for the following reasons. 20 First, that he may guard his own against presumption, so that great saints, who have received special grace and gifts from God, may not presume and depend on themselves. For if they should at all times be strong in spirit, and experience only joy and sweetness, they might finally fall into the fatal pride of the devil, which despises God and trusts in self. Hence they must be seasoned and tempered so as not always to feel the power of the Spirit; but that their faith may at times tumble and their hearts tremble, in order that they may see what they are and be compelled to confess that they cannot do anything unless God sustains them by his pure grace. Thus God keeps them in humility and the knowledge of themselves, so that they do not become proud nor carnally secure in regard to their faith and holiness, as it happened to St. Peter, when he boasted he was willing to lay down his life for Christ, John 13:37. 21 Thus the prophet David confesses that he was compelled to learn this lesson, Psalm 30:6-7; “I said in my prosperity, I shall never be moved. Thou didst hide thy face, I was troubled.” And St. Paul in 2 Corinthians 1:8-9 complains of the great affliction that befell him in Asia, saying: “We would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life; yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God which raiseth the dead.” And in 2 Corinthians 12:7-9 he says that there was given him a thorn in the flesh, a messenger of Satan to buffet him, that he should not be too highly exalted, on account of the great revelation which he had received; and that God would not remove this, although he had prayed thrice, but had to cling to the consolation which God afforded him, namely, that he should be satisfied with his grace and by means of it overcome his weakness. Therefore, such a trial of the saints is as necessary or even more necessary than food and drink, in order that they may remain in fear and humility, and learn to adhere alone to the grace of God. 22 Secondly, God permits his saints to suffer these trials as an example for others, both to alarm the carnally secure and to comfort the timid and alarmed. The wicked and impenitent may learn from this how to amend their ways, keep themselves from sin, since they can see that God deals even with the saints in a way to produce anxiety, in order that they may feel nothing but wrath and disfavor, and become alarmed as if they had committed the grossest sins that man can commit. So here, the mother of Christ was forced to contend, even till the third day, with a heavy heart, which accused her as if she had lost the Son of God, a sin the like of which no one else on earth had committed, and she had to fear only the Most High; and yet truly there was no such sin, nor wrath, nor disfavor. 23 If, therefore, the hearts of the godly are overwhelmed with such heavy and unbearable alarm and anxiety, what shall become of others who lie securely and continue impenitent in real sins, and who deserve and heap up the wrath of God? How shall they be able to stand when suddenly seized by fear, which may happen at any moment? 24 Again, such examples are intended to serve as a means of comfort for alarmed and anxious consciences, when they see that God has attacked not only them, but also the most exalted saints and permitted them to suffer the same trials and anxieties. For if we had no examples in Scripture, showing that these things happened to the saints, we would not be able to endure, and timid consciences would be led to cry out: Yea, I alone am compelled to endure these sufferings; when did God permit the pious and holy ones to be thus tempted? Hence, it must be a sign that God will have nothing to do with me. But when we see and hear that God has in like manner dealt with his saints and did not spare even his own mother, we have the knowledge and comfort that we need not despair in our trials, but remain quiet and wait until he helps us, even as he has helped all his saints. 25 In the third place, we note the true reason why God does this, namely, in order that he may teach his saints to seek true comfort and prepare themselves that they may find Christ and keep him. The principal part of this Gospel lesson is to teach us how and where we are to seek and find Christ. So the text says that Mary and Joseph sought the child Jesus for three days without finding him, neither in Jerusalem, nor among their friends and acquaintances, until they came to the temple where he sat among the teachers and where the Scriptures and God’s Word are studied. And when they were astonished and began to complain how they had sought him with sorrow, he said to them: II. THE TEACHING AS TO WHERE WE ARE TO SEEK CHRIST. V.49. “How is it that ye sought me? Knew ye not that I must be in my Father’s house (in the things of my Father)?” 26 What is meant by “I must be in the things of my Father?” Are not all creatures the Father’s? All things belong to him; but he gave us the creatures for our use, that we should use them in our earthly life according to our best understanding. But one thing he reserved for himself, which is holy and is called God’s own, and which we are in a special manner to receive from him. This is his holy Word, through which he rules the hearts and consciences, and makes holy and saves. Therefore, the temple is also called his holy place or his holy dwelling place, in order that he may there manifest himself and be heard through his Word. Hence Christ is in the things of his Father, when he speaks to us through his Word and by means of it leads us to the Father. 27 Behold, he punishes his parents because they had erred and had sought him among earthly and human affairs, among friends and acquaintances, not thinking that he must be in that which is his Father’s. He wishes to indicate by this, that his kingdom and the whole essence of Christianity consists alone in the Word and in faith, not in external things (as the external and hypocritical sanctity of Judaism), nor in temporal and worldly ordinance or government. In a word; he will not permit himself to be found, either among friends and acquaintances, nor in anything outside of his Word. For he does not wish to be worldly, nor in that which is worldly, but in that which is his Father’s, even as he always manifested himself from his birth through his entire life. He was, indeed, in the world, but he did not conform to the world, as he also said to Pilate, “My kingdom is not of this world.” He was among friends and acquaintances and came to them, but did not identify himself with any of their affairs in the world, except that he sojourned in the world as a guest and used it to satisfy the wants of his body; but he waits alone on that which is his Father’s i.e., the Word. There he can be found; there he who wishes truly to find him, must seek him. 28 Hence, as I have already said, God will not tolerate that we depend on anything else and permit our hearts to trust in anything that is not Christ in his Word, be it ever so holy and spiritual. Faith has no other foundation on which it can stand. Hence, it happened that the wisdom, thoughts and hopes of the mother of Christ and of Joseph must fail and everything be lost while they were seeking him in other places. For they did not seek him as they ought, but as flesh and blood do, which always grope after other comfort than that of the Word; for it always wants what it can see and feel, and acquire by meditation and reason. 29 Therefore God permits them to fall and fail, in order that they may learn that all comfort not based on the Word, but on flesh and blood, on men and all other creatures, must inevitably fail. Here everything must be abandoned; friends, acquaintances and the whole city of Jerusalem, all art, wit and everything belonging to these and to men; for all this neither gives nor aids comfort, until the Lord is sought in the temple, since he is in that which is his Father’s. There he can truly be found and the heart is made to rejoice, or else it would have to remain without the least comfort. 30 Accordingly, if God permits us to be thus sorely tried, we should learn then not to follow our own opinion, or human counsel, which directs us hither and thither, nor to depend on ourselves and others, but we should consider that we must seek Christ in the things of his Father; that is, that we cling simply and alone to the Word of the Gospel, which directs us Christians in the right way and gives us correct knowledge. Therefore, if you desire to comfort others or yourself, learn in this and all other spiritual trials to say with Christ; Why is it that you run hither and thither and so torment yourself with anxious and sorrowful thoughts, as if God had no more grace for you and as if Christ was not to be found, and that you will not be satisfied unless you find him by your own efforts and can feel yourself holy and without sin? Nothing can result from this; it is merely lost effort and labor. Do you not know that he does not wish to be found, except in that which is his Father’s? Not in that which you or all other men are or have. It is not the fault of Christ and his grace; he indeed is not nor does he remain lost, he may always be found. But the fault lies in you, because you do not seek him rightly where he is to be found, since you judge according to your own feelings and think you can lay hold on him through your own thoughts. You must come to this, where neither your work and rule, nor that of any human being, but that of God is, namely, his Word. There you shall meet him, and hear and see that there is neither wrath nor displeasure there, as you feared and dreaded would be, but pure grace and sincere love toward you and as a friendly and dear mediator he entreats the Father most earnestly and effectually for you. Nor does he send such trial upon you in order to cast you off, but that you may the better learn to know and the more closely cling to his Word, to punish your lack of understanding and that you may experience how earnestly and faithfully he cares for you. 31 Behold, here is the precious doctrine of this Gospel, namely, how rightly to seek Christ and how he may be found; and it points out the real comfort that can satisfy troubled consciences, take away all terror and anxiety and again rejoice the heart and at the same time give it a new life. But the heart must become heavy before it can attain and lay hold of this truth; it must first run and experience that everything else is lost and useless in the search for Christ, and finally no counsel is to be had, unless you give yourself, without your own and all human comfort, to the Word alone. In bodily mishaps and straits you may seek comfort in gold, possessions, friends and acquaintances; but in these matters you must have something that is not human but divine, namely, the Word, through which alone Christ deals with us and we can deal with him. This how ever, is especially to be noted, as the Evangelist says: V.50. “They understood not the saying, which he spake unto them.” 32 This should shut the mouths of vain babblers who exalt the holy Virgin Mary and other saints as if they knew everything and could not err; for you can see here how they err and falter, not only in this that they seek Christ and know not where to find him until they accidentally come to the temple, but also that they could not understand these words with which he censured their ignorance and is compelled to say to them: “Knew ye not, that I must be in the things of my Father.?” The Evangelist has pointed this out with great diligence, in order that men should not give credence to such falsehoods as ignorant, inexperienced and conceited teachers of workrighteousness present in exalting the saints, even setting them up as idols. 33 The holy Virgin is not in need of such falsely invented praise. God led her in such a way that he concealed much from her and daily permitted many things to happen which she had not known beforehand, in order that he might keep her humble, so that she should not regard her self better than others. And this is praise and honor enough for her, that he guided and sustained her by his grace, although he had endowed her with many far greater gifts than others; and yet so that she, like others, was compelled, through manifold temptations and sorrows, to learn daily and grow in grace. 34 Examples like this are useful and necessary to show us that even the saints, who are the children of God and highly favored above others, still have weaknesses so that they frequently err and blunder, yea, retain many faults, at times even commit great sins; yet not intentionally and willfully, but from weakness and ignorance, as we see again and again in the lives of the apostles. This happens in order that we may learn neither to build nor depend on any man; but, as this Gospel teaches, to cling to the Word of God only; and in order that we may find comfort in such examples and be not led to despair, although we may be weak and ignorant; and yet that we should not become bold and carnally secure on account of such grace as the haughty and pretended saints are wont to do. 35 In a word, you have in this Gospel a strong example with which to overthrow the common cry both of the false saints and the great critics, which they still keep up, in order that contrary to the Word of God they may continue in their trifling; to wit, that they may reproach us with the writings and teachings of the fathers and the decrees of the church and councils; for, they say, these had the Holy Spirit, therefore they could not err, etc. In this way they desire to mislead us concerning the Scriptures and the true place to which Christ himself points and where he can surely be found; in order that what happened to Mary the mother, and to Joseph may happen also to us, namely, that we seek Christ everywhere and yet find him nowhere except at the place where he is to be found. The same thing has been carried on with great power in Christendom through the cursed government of the pope, who has striven both by his teachings and actions, threats and punishments to cause men to fail in seeking or finding Christ in the Scriptures. 36 As was stated in the exposition of the Gospel for the preceding Sunday, they filled the world with three kinds of doctrines by which men have been led away from the Word of God. The first was the very gross one written by St. Thomas (of doubtful sanctity) and others by the schoolmen (scholastics) which proceeds from heathen art and natural reason, concerning which they have said: The light of nature is like a beautiful and bright tablet, and Scripture is like the sun shining on this tablet, causing it to shine all the more brightly. So also the divine light shines on the light of nature and illumines it. With this comparison they introduced this heathen doctrine into Christendom. According to this view they have both taught and conducted the high schools in a way to reverse the comparison and thereby attempted, by means of reason and Aristotle, art and teaching, to illumine Scripture, which nevertheless is the only true light, and without which all the light of reason is simply darkness in divine things and in the articles of faith, as we have often said before. 37 In the second place, the world has been filled with the teachings and commands of men and the so-called ordinances and commands of the church concerning fasts, celebrations, prayers, singing, vestments, monkery, etc., with which all the trickeries of the pope and the books of the Summists are filled and by means of these they have held out to the people the false hope of leading them to heaven. This has burst upon men like a flood and drowned the world, ensnared and captured all consciences, so that it is almost impossible to rescue any one from these jaws of hell. On the basis of this the examples of the saints and the deceived have been so led, and this has been confirmed by the popes and councils, that they were forced to regard them as of equal value with the articles of faith. Therefore they shouted like the insane, without intermission: Aye, the councils have decreed this, the church has commanded it, it has been maintained ever so long, and like statements. 38 In the third place, besides these two doctrines they have abandoned Holy Scripture; yet so as to attach it to some of the writings and expositions of the fathers, nevertheless not any farther than it pleased the pope and would not prove contrary to his law, and that no one should use Scripture except in accordance with the pleasure of the pope, to whom alone pertains the interpretations of Scripture and whose knowledge and judgments every one is bound to accept. Yet, in spite of this, they so far honor the fathers as to demand that their interpretations and explanations should be followed. All the world accepted this and so received all that the fathers said, as if they could not err, and shouted again: Aye, how could it be possible that so many holy, learned and highly intelligent men should not have understood the Scriptures? 39 To this we should reply as is taught in this Gospel: Be they called holy, learned, fathers, councils, or any other name, even though they were Mary, Joseph and all the saints it does not follow that they could not have erred and made mistakes. For here you learn that the mother of Christ though she possessed great intelligence and enlightenment, showed great ignorance in that she did not know where to find Christ, and in consequence was censured by him because she did not know what she should have known. If she failed and through her ignorance was brought to such anxiety and sorrow that she thought she had lost Christ, is it a wonder that other saints should often have erred and stumbled, when they followed their own notions, without the guidance of Scripture, or put their own notions into Scripture. 40 Hence, it amounts to nothing, if one asserts that men must believe and adhere to the decrees of councils or the teachings and writings of the holy fathers; for all these can and may err. But on the other hand, a definite place must be designated where Christ is and desires to be found, namely, as he here himself points out, when he says: He must be in that which is his Father’s. 41 It would be well for us Christians if we always followed the example presented in this Gospel and make it a maxim against all teachings and whatever can be set up against the Word of God, and say: Christ should not be sought among kinsfolk and acquaintances, nor in anything that men may have, no matter how holy, pious, or great they may be; for the mother of Christ herself erred and sinned because she did not know or understand this. 42 Therefore conscience cannot establish itself on any saint or any creature, but on Christ alone. I may regard and honor reason and natural light ever so highly, but this will I reserve that I dare not depend on it. Whatever the holy fathers and councils may have taught, decreed and ordered, as seemed good to them, I let pass for what it is worth, yet only so, that I am not to be bound by them, as if I were compelled to observe them or depend upon them. In a word, you may allow all these things to remain and stand for their true worth in human affairs, which are regulated as we deem best; but we dare not substitute them for Christ, that is, the comforts of our souls for them, but regard them merely as being concerned about the outward human life before the world. 43 If the papists had been willing to admit this, as the Word of God teaches, we would long ago have been united with them, would have been satisfied that they should order and establish these human affairs as it pleased them, reserving, however, the freedom for ourselves not to be forced to maintain them further than it is our pleasure, not from necessity or as if they had any value before God. They are not indeed willing to do this, but have hung their additions to it so that men are bound to observe their ordinances as if they were necessary to salvation, and call them the commands of the Church of Christ and their non-observance a mortal sin. We neither can nor will do or allow any thing of the kind. 44 Yea, say they, the church, the holy fathers, and the councils have decreed and determined many things in controversial articles against the heretics, that have been received, which each one must believe and observe; therefore what has been decreed by the church and councils concerning other matters must also have authority. 45 Answer: here they must again permit us freedom of judgment, so that we may not be bound, without any exception, by what the councils decreed or the fathers taught; but be allowed to maintain this distinction, namely, if they have determined and established anything in harmony with the Word of God, we accept it, not for their sake, but because of the Word itself, on which they ground themselves and to which they direct us. In this case, they do not act as mere men, but lead us to that which is God’s, and are no longer among friends and acquaintances, but sit among those who hear Christ and inquire of him about the things of Scripture. Then we gladly honor them by listening to them. But when they determine anything contrary to and outside of this rule concerning other matters, not according to the Word of God, but according to their own opinion, this does not concern the conscience. Hence, it is to be regarded as a human affair by which we dare not be bound, nor be compelled to regard them as if they contained Christian faith and doctrine, but as St. Augustine has correctly said: Totum hoc genus habet liberas observationes, — as to what this thing is, we are free to observe or not. 46 You say further: Yea, the church and the fathers were endowed with the Holy Spirit, who kept them from error. The answer to this is not difficult: The church and councils may have been ever so holy, they did not have the Holy Spirit in greater measure than Mary, the mother of Christ, who was also a member, yea, at the time, the most eminent member of the Church. And although she had been sanctified by the Holy Spirit; yet he permitted her at times to err, even in the important matters of faith. From this it does not follow, that the saints, who were endowed with the Spirit, could on this account not err, nor that everything they said would have to be correct. Great weakness and ignorance may be found to exist even in the most eminent people and hence we cannot judge concerning doctrines and matters of faith on the basis of personal holiness, for all this can fail. But here you come to the Word of God which is sure and infallible, where you shall certainly find Christ and the Holy Spirit, and can be and remain firmly fortified against sin, death, and the devil. 47 Examples like these, which show that even the saints and the great mass called the church may err, we find elsewhere in the Scripture, especially in Acts 15, where it is shown that only eighteen years after the Ascension of Christ, the apostles and the whole body of Christians came together in Jerusalem. At that time the most eminent and learned of the Pharisees, who had became believers, arose and taught that converts from heathenism would have to be circumcised and be compelled to observe the law of Moses and by this teaching drew nearly the entire body of believers to their views. Then Peter, Paul, Barnabas and James stood alone in opposition to this view and concluded from Scriptures that the Gentiles should not be burdened with the observance of the Law, since God had bestowed on them, without the Law, through the preaching of the Gospel, the Holy Spirit even as upon the Jews. Behold, here were so many Christians who had faith at a time when the church was young and at her best, and yet all of them, except those three or four, fell into the error of thinking that the Law of Moses was necessary to salvation. If these few had not contended against this error, an erroneous article and command against Christ would have been established and confirmed. Again, at a later period St. Peter, who had maintained the true doctrine, stumbled with Barnabas at the same article, in that they dissembled with the Jews who refused to eat with the Gentiles and thereby gave offense to the Gentiles, in the breach of this freedom, so that St. Paul was compelled to reprimand them publicly, as he does in Galatians 2:11. Therefore, let us learn from this example to be prudent in the matters that concern faith and Christ, not allowing ourselves to be led by men, but adhering to the Word and maintaining the rule which St. Paul lays down in Galatians 1:8-9, that, even though an angel should come from heaven and preach another Gospel, he should be accursed; and the fact remains that Christ can be found nowhere else than in that which is God’s. 48 The same truth has been previously presented in many figures and examples, as in the Gospel for Christmas, Luke 2:12, where the angels give no other sign to the shepherds by which they might find Christ than the manger and the swaddling clothes. There they should find him lying and wrapped up, not in the bosom of the mother, nor on her lap, which would have seemed credible. That is, God does not wish to direct us to any saint or person of man, but only to the Word or Scripture, in which Christ is wrapped as in swaddling clothes, and in the poor manger (that is the preaching of the Gospel), which is so highly esteemed, and serves merely for the feeding of the cattle. Again, we have also heard from the aged and holy Simeon who, as had been promised him by God, should not die until he had seen Christ, but who does not recognize him until by the instigation of the Holy Spirit he enters the temple. So also the wise men from the east who, when they came to Jerusalem and no longer saw the star, hear of no other sign concerning Christ, as to where he was born and where he could be found, than the Scripture of the prophet Micah. So much may be said concerning the most important teaching and the principal parts of this Gospel. Finally, it is also to be noted that the Evangelist says: V.51. “His mother kept all these sayings in her heart.” 49 This is also given for our admonition, in order that we may endeavor to keep the Word of God in our hearts, as the blessed Virgin did, who, seeing she had erred and lacked understanding, became all the more diligent to keep in her heart all she heard from Christ. She furnishes another example, that above all things we should adhere to the Word and not permit it to go out of our hearts, but constantly use it, learn to gain strength from it, find comfort in it, and increase in it, as is indeed necessary for all of us. For when we come to the point where we shall be tried and tempted, we are liable to be forgotten or dropped even by those who are diligent. 50 Whatever else might be said concerning this Gospel, as how Christ went home with his parents and was obedient and subject to them, etc., is easy and may readily be ascertained. Again, how we are to understand that Christ increased in wisdom and in favor was presented in the Gospel for a previous Sunday.

Why hast thou thus dealt with us? Why hast thou given us all this trouble and anxiety, in going so far and returning with so much solicitude? Thy father. Joseph was not the real father of Jesus, but he was legally so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so. Sorrowing. Anxious, lest in the multitude he might not be found, or lest some accident might have happened to him.

Why sought ye me? - He does not blame them for losing, but for thinking it needful to seek him: and intimates, that he could not be lost, nor found any where, but doing the will of a higher parent.

How is it, &c. Why have ye sought me with so much anxiety? Mary should have known that the Son of God was safe; that his heavenly Father would take care of him, and that he could do nothing amiss. Wist ye not. Know ye not. You had reason to know. You knew my design in coming into the world, and that design was superior to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live. My Father's business. Some think that this should be translated "in my Father's house" -- that is, in the temple. Jesus reminded them here that he came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he came. He did not enter, indeed, upon his public work for eighteen years after this; yet still the work of God was his work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came down from heaven. (z) Jn 5:17, 9:4

It is observable that Joseph is not mentioned after this time; whence it is probable, he did not live long after.

They understood not, &c. It is remarkable that they did not understand Jesus in this, but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that he was to be the Saviour of men, or if they did, they understood it in a very imperfect manner.

Went down with them. Down from Jerusalem, which was in a high, mountainous region. Was subject unto them. Performed the duty of a faithful and obedient child, and not improbably was engaged in the trade of Joseph--- that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn-- 1. That obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occasions was engaged in the great work of redemption, yet he was also the son of Mary, and he loved and obeyed his mother, and was subject to her. 2. It is no dishonour to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honour on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and affluence. Industry is honourable, and virtuous poverty should not be regarded as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is when men are idle, or when children are too proud to hear or speak of the occupation of their parents, or to follow the same occupation. (a) "his mother kept all these sayings" Dan 7:28, Lk 2:19

Jesus increased in wisdom - As to his human nature, and in favour with God - In proportion to that increase. It plainly follows, that though a man were pure, even as Christ was pure, still he would have room to increase in holiness, and in consequence thereof to increase in the favour, as well as in the love of God.

In favour with God. That is, in proportion to his advance in wisdom. This does not imply that he ever lacked the favour of God, but that God regarded him with favour in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus--who are obedient to parents--who increase in wisdom--who are sober, temperate, and industrious, and who thus increase in favour with God and men. (b) "increased in wisdom" 1Sam 2:26, Lk 2:40 (5) "stature", or "age"