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The Birth of Jesus

 2

In those days a decree went out from Emperor Augustus that all the world should be registered. 2This was the first registration and was taken while Quirinius was governor of Syria. 3All went to their own towns to be registered. 4Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. 5He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6While they were there, the time came for her to deliver her child. 7And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

The Shepherds and the Angels

8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10But the angel said to them, “Do not be afraid; for see—I am bringing you good news of great joy for all the people: 11to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 12This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” 13And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,

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“Glory to God in the highest heaven,

and on earth peace among those whom he favors!”

15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” 16So they went with haste and found Mary and Joseph, and the child lying in the manger. 17When they saw this, they made known what had been told them about this child; 18and all who heard it were amazed at what the shepherds told them. 19But Mary treasured all these words and pondered them in her heart. 20The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

Jesus Is Named

21 After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.

Jesus Is Presented in the Temple

22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23(as it is written in the law of the Lord, “Every firstborn male shall be designated as holy to the Lord”), 24and they offered a sacrifice according to what is stated in the law of the Lord, “a pair of turtledoves or two young pigeons.”

25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28Simeon took him in his arms and praised God, saying,

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“Master, now you are dismissing your servant in peace,

according to your word;

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for my eyes have seen your salvation,

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which you have prepared in the presence of all peoples,

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a light for revelation to the Gentiles

and for glory to your people Israel.”

33 And the child’s father and mother were amazed at what was being said about him. 34Then Simeon blessed them and said to his mother Mary, “This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too.”

36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband seven years after her marriage, 37then as a widow to the age of eighty-four. She never left the temple but worshiped there with fasting and prayer night and day. 38At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.

The Return to Nazareth

39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40The child grew and became strong, filled with wisdom; and the favor of God was upon him.

The Boy Jesus in the Temple

41 Now every year his parents went to Jerusalem for the festival of the Passover. 42And when he was twelve years old, they went up as usual for the festival. 43When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. 44Assuming that he was in the group of travelers, they went a day’s journey. Then they started to look for him among their relatives and friends. 45When they did not find him, they returned to Jerusalem to search for him. 46After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47And all who heard him were amazed at his understanding and his answers. 48When his parents saw him they were astonished; and his mother said to him, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” 49He said to them, “Why were you searching for me? Did you not know that I must be in my Father’s house?” 50But they did not understand what he said to them. 51Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart.

52 And Jesus increased in wisdom and in years, and in divine and human favor.

 


25. And, lo, there was a man in Jerusalem The design of this narrative is to inform us that, though nearly the whole nation was profane and irreligious, and despised God, yet that a few worshippers of God remained, and that Christ was known to such persons from his earliest infancy. These were “the remnant” of whom Paul says, that they were preserved “according to the election of grace,” (Romans 11:5.) Within this small band lay the Church of God; though the priests and scribes, with as much pride as falsehood, claimed for themselves the title of the Church. The Evangelist mentions no more than two, who recognised Christ at Jerusalem, when he was brought into the temple. These were Simeon and Anna. We must speak first of Simeon.

As to his condition in life we are not informed: he may have been a person of humble rank and of no reputation. Luke bestows on him the commendation of being just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was upon him. Devotion and Righteousness related to the two tables of the law, and are the two parts of which an upright life consists. It was a proof of his being a devout man, that he waited for the consolation of Israel: for no true worship of God can exist without the hope of salvation, which depends on the faith of his promises, and particularly on the restoration promised through Christ. Now, since an expectation of this sort is commended in Simeon as an uncommon attainment, we may conclude, that there were few in that age, who actually cherished in their hearts the hope of redemption. All had on their lips the name of the Messiah, and of prosperity under the reign of David: but hardly any one was to be found, who patiently endured present afflictions, relying on the consolatory assurance, that the redemption of the Church was at hand. As the eminence of Simeon’s piety was manifested by its supporting his mind in the hope of the promised salvation, so those who wish to prove themselves the children of God, will breathe out unceasing prayers for the promised redemption. For we, “have need of patience” (Hebrews 10:36) till the last coming of Christ.

And the Holy Spirit was upon him The Evangelist does not speak of “the Spirit of adoptions” (Romans 8:15,) which is common to all the children of God, though not in an equal degree, but of the peculiar gift of prophecy. This appears more clearly from the next verse and the following one, in which it is said, that he received a revelation194194     “Responsum;” — “revelation.” from the Holy Spirit, and that, by the guidance of the same Spirit, he came into the temple Though Simeon had no distinction of public office, he was adorned with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor can it be doubted, that this divine intimation, which he received in his individual and private capacity, was intended generally for the confirmation of all the godly. Jesus is called the Lord’s Christ, because he was anointed195195     It is scarcely necessary to remind the reader, that the simple meaning of the Hebrew word Messiah, and of the Greek word Christ, is Anointed; and that the Lord's Christ means the Lord's Anointed,a designation which, as has been already remarked, (p. 92, note 2,) was familiarly applied to David and his successors on the throne for many generations, (2 Samuel 19:21; Lamentations 4:20,) but was afterwards restricted to “David’s son,” and “David’s Lord,” (Matthew 22:45,) whom Daniel emphatically calls the Messiah, the Anointed, (Daniel 9:25, 26.) — Ed. by the Father, and, at the same time that he received the Spirit, received also the title, of King and Priest. Simeon is said to have come into the temple by the Spirit; that is, by a secret movement and undoubted revelation, that he might meet Christ.196196     “C'est a dire, par un mouvement secret et certaine revelation du Sainct Esprit, afin de s'y rencontrer a l'heure que Christ y estoit.” — “That is to say, by a secret movement and certain revelation of the Spirit, in order that he might arrive at the hour when Christ was there.”

29. Thou now sendest thy servant away From this song it is sufficiently evident, that Simeon looked at the Son of God with different eyes from the eyes of flesh. For the outward beholding of Christ could have produced no feeling but contempt, or, at least, would never have imparted such satisfaction to the mind of the holy man, as to make him joyful and desirous to die, from having reached the summit of his wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean and poor dress, the glory of the Son of God. He says, that he would be sent away in peace; which means, that he would die with composure of mind, having obtained all that he desired.

But here a question arises. If he chose rather to depart from life, was it amidst distress of mind and murmuring, as is usually the case with those who die unwillingly, that Simeon was hurried away? I answer: we must attend to the circumstance which is added, according to thy word God had promised that Simeon would behold his Son. He had good reason for continuing in a state of suspense, and must have lived in some anxiety, till he obtained his expectation. This ought to be carefully observed; for there are many who falsely and improperly plead the example of Simeon, and boast that they would willingly die, if this or the other thing were previously granted to them; while they allow themselves to entertain rash wishes at their own pleasure, or to form vain expectations without the authority of the Word of God. If Simeon had said exactly, “Now I shall die with a composed and easy mind, because I have seen the Son of God,” this expression would have indicated the weakness of his faith; but, as he had the word, he might have refused to die until the coming of Christ.

30. For my eyes have seen This mode of expression is very common in Scripture; but Simeon appears to denote expressly the bodily appearance of Christ, as if he had said, that he now has the Son of God present in the flesh, on whom the eyes of his mind had been previously fixed. By saving197197     “La ou nous avons rendu Ton salut, qui voudroit suivre le mot Grec de pres, il faudroit dire, Ton Salutaire.” Where we have translated Thy Salvation, were we to follow closely the Greek word, we must say, Thy Saving.”It is evident that Calvin viewed σωτήριον, not with most of our lexicographers, as a noun of the same import with σωτηρία, salvation, but as the neuter of the adjective σωτήριος, which occurs in a memorable phrase, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος, (Titus 2:11,) rendered in the English version, the grace of God that bringeth salvation. — Ed. I understand the matter of salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that he approached death with cheerfulness and composure; how much more abundant materials of lasting peace are now furnished to us, who have the opportunity of beholding our salvation altogether completed in Christ? True, Christ no longer dwells on earth, nor do we carry him in our arms: but his divine majesty shines openly and brightly in the gospel, and there do “we all,” as Paul says, “behold as in a glass the glory of the Lord,” — not as formerly amidst the weakness of flesh, but in the glorious power of the Spirit, which he displayed in his miracles, in the sacrifice of his death, and in his resurrection. In a word, his absence from us in body is of such a nature, that we are permitted to behold him sitting at the right hand of the Father. If such a sight does not bring peace to our minds, and make us go cheerfully to death, we are highly ungrateful to God, and hold the honor, which he has bestowed upon us, in little estimation.

31. Which thou hast prepared By these words Simeon intimates, that Christ had been divinely appointed, that all nations might enjoy his grace; and that he would shortly afterwards be placed in an elevated situation, and would draw upon him the eyes of all. Under this term he includes all the predictions which relate: to the spread of Christ’s kingdom. But if Simeon, when holding a little child in his arms, could stretch his mind to the utmost boundaries of the world, and acknowledge the power of Christ to be everywhere present, how much more magnificent ought our conceptions regarding him to be now that he has been set up as a, “standard to the people,” (Isaiah 49:22,) and has revealed himself to the whole world.

32. A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Ephesians 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Ephesians 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but his first-born, (Jeremiah 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Romans 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.

A light for revelation198198     “Lumen ad revelationem.” — “La ou nous avons traduit, Pour l'esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils.” — “Where we have translated, For the enlightening, the Greek word (ἀποχάλυψις) sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles.” means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Malachi 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.

33. And his father and mother were wondering Luke does not say, that they were astonished at it as a new thing, but that they contemplated with reverence, and embraced with becoming admiration, this prediction of the Spirit uttered by the lips of Simeon, so that they continued to make progress in the knowledge of Christ. We learn from this example that, when we have once come to possess a right faith, we ought to collect, on every hand, whatever may aid in giving to it additional strength. That man has made great proficiency in the word of God, who does not fail to admire whatever he reads or hears every day, that contributes to his unceasing progress in faith.

34. And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” (Hebrews 7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία,a blessing of this nature to all the godly.

“Blessed is he that cometh in the name of the Lord;
we have blessed you in the name of the Lords”
(Psalm 118:26.)

Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” (Ephesians 6:11,) that they may be steadfast in believing on him.

It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage?

We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers,200200     “Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.” as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world.

As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age,

The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” (Isaiah 8:14.)

From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and broken in pieces,” (Isaiah 8:9.)

Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, (2 Corinthians 2:15,16,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation which God has offered to them, perish twice. Ruin implies the double punishment which awaits all unbelievers, after that they have knowingly and wilfully opposed the Son of God.

And for the resurrection This consolation is presented as a contrast with the former clause, to make it less painful to our feelings: for, if nothing else were added, it would be melancholy to hear, that Christ is a stone of stumbling,” which will break and crush, by its hardness, a great part of men. Scripture therefore reminds us of his office, which is entirely different: for the salvation of men, which is founded on it, is secure; as Isaiah also says, Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary,” or fortress of defense, (Isaiah 8:13,14.) And Peter speaks more clearly:

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner,” (1 Peter 2:4-7; Isaiah 28:16.)

That we may not be terrified by the designation bestowed on Christ, “a stone of stumbling,” let it be instantly recollected, on the other hand, that he is likewise called the “corner-stone,” on which rests the salvation of all the godly.201201     “La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”

Let it be also taken into account, that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice, that Christ is not only called the support, but the resurrection of the godly: for the condition of men is not one in which it is safe for them to remain. They must rise from death, before they begin to live.

35. But also a sword shall pierce thy own soul This warning must have contributed greatly to fortify the mind of the holy virgin, and to prevent her from being overwhelmed with grief, when she came to those distressing struggles, which she had to undergo. Though her faith was agitated and tormented by various temptations, yet her sorest battle was with the cross: for Christ might appear to be utterly destroyed. She was not overwhelmed with grief; but it would have required a heart of stone not to be deeply wounded: for the patience of the saints differs widely from stupidity.

That the thoughts of many hearts may be revealed There are some who connect this clause with a part of the former verse, that Christ is set for the ruin and for the resurrection of many in Israel; and who include in a parenthesis what we have just now explained about the sword: but it is better, I think, to refer it to the whole passage. The particle that, ὅπως ἄν, in this passage, does not strictly denote a cause, but merely a consequence. When the light of the Gospel arises, and persecutions immediately spring up, there is, at the same time, a disclosure of affections of the heart, which had been hitherto concealed: for the lurking-places of human dissimulation are so deep, that they easily remain hidden till Christ comes.202202     “Extra Christum;” — “jusqu'a ce que Jesus Christ viene.” But Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is properly ascribed the office of laying open the secrets of the heart. But when the cross is added to doctrine it tries the hearts more to the quick. For those who have embraced Christ by outward profession, often shrink from bearing the cross, and, when they see the Church exposed to numerous calamities, easily desert their post.


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