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■ 누가복음 2장
1. 이 때에 가이사 아구스도가 영을 내려 천하로 다 호적하라 하였으니
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. 이 호적은 구레뇨가 수리아 총독 되었을 때에 첫번 한 것이라
(And this taxing was first made when Cyrenius was governor of Syria .)
3. 모든 사람이 호적하러 각각 고향으로 돌아가매
And all went to be taxed , every one into his own city .
4. 요셉도 다윗의 집 족속인고로 갈릴리 나사렛 동네에서 유대를 향하여 베들레헴이라 하는 다윗의 동네로
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. 그 정혼한 마리아아 함께 호적하러 올라가니 마리아가 이미 잉태되었더라
To be taxed with Mary his espoused wife , being great with child .
6. 거기 있을 그 때에 해산할 날이 차서
And so it was , that, while they were there , the days were accomplished that she should be delivered .
7. 맏아들을 낳아 강보로 싸서 구유에 뉘었으니 이는 사관에 있을 곳이 없음이러라
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 .
8. 그 지경에 목자들이 밖에서 밤에 자기 양떼를 지키더니
And there were in the same country shepherds abiding in the field , keeping watch over their flock by night .
9. 주의 사자가 곁에 서고 주의 영광이 저희를 두루 비취매 크게 무서워하는지라
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. 천사가 이르되 무서워 말라 보라 내가 온 백성에게 미칠 큰 기쁨의 좋은 소식을 너희에게 전하노라
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. 오늘날 다윗의 동네에 너희를 위하여 구주가 나셨으니 곧 그리스도 주시니라
For unto you is born this day in the city of David a Saviour , which is Christ the Lord .
12. 너희가 가서 강보에 싸여 구유에 누인 아기를 보리니 이것이 너희에게 표적이니라 하더니
And this shall be a sign unto you ; Ye shall find the babe wrapped in swaddling clothes , lying in a manger .
13. 홀연히 허다한 천군이 그 천사와 함께 있어 하나님을 찬송하여 가로되
And suddenly there was with the angel a multitude of the heavenly host praising God , and saying ,
14. 지극히 높은 곳에서는 하나님께 영광이요 땅에서는 기뻐하심을 입은 사람들 중에 평화로다 하니라
Glory to God in the highest , and on earth peace , good will toward men .
15. 천사들이 떠나 하늘로 올라가니 목자가 서로 말하되 이제 베들레헴까지 가서 주께서 우리에게 알리신 바 이 이루어진 일을 보자 하고
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. 빨리 가서 마리아와 요셉과 구유에 누인 아기를 찾아서
And they came with haste , and found Mary , and Joseph , and the babe lying in a manger .
17. 보고 천사가 자기들에게 이 아기에 대하여 말한 것을 고하니
And when they had seen it, they made known abroad the saying which was told them concerning this child .
18. 듣는 자가 다 목자의 말하는 일을 기이히 여기되
And all they that heard it wondered at those things which were told them by the shepherds .
19. 마리아는 이 모든 말을 마음에 지키어 생각하니라
But Mary kept all these things , and pondered them in her heart .
20. 목자가 자기들에게 이르던 바와 같이 듣고 본 그 모든 것을 인하여 하나님께 영광을 돌리고 찬송하며 돌아가니라
And the shepherds returned , glorifying and praising God for all the things that they had heard and seen , as it was told unto them .
21. 할례할 팔 일이 되매 그 이름을 예수라 하니 곧 수태하기 전에 천사의 일컬은 바러라
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. 모세의 법대로 결례의 날이 차매 아기를 데리고 예루살렘에 올라가니
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. 이는 주의 율법에 쓴 바 첫 태에 처음 난 남자마다 주의 거룩한 자라 하리라 한 대로 아기를 주께 드리고
(As it is written in the law of the Lord , Every male that openeth the womb shall be called holy to the Lord ;)
24. 또 주의 율법에 말씀하신 대로 비둘기 한 쌍이나 혹 어린 반구 둘로 제사하려 함이더라
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 .
25. 예루살렘에 시므온이라 하는 사람이 있으니 이 사람이 의롭고 경건하여 이스라엘의 위로를 기다리는 자라 성령이 그 위에 계시더라
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. 저가 주의 그리스도를 보기 전에 죽지 아니하리라 하는 성령의 지시를 받았더니
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. 성령의 감동으로 성전에 들어가매 마침 부모가 율법의 전례대로 행하고자 하여 그 아기 예수를 데리고 오는지라
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. 시므온이 아기를 안고 하나님을 찬송하여 가로되
Then took he him up in his arms , and blessed God , and said ,
29. 주재여 이제는 말씀하신 대로 종을 평안히 놓아 주시는도다
Lord , now lettest thou thy servant depart in peace , according to thy word :
30. 내 눈이 주의 구원을 보았사오니
For mine eyes have seen thy salvation ,
31. 이는 만민 앞에 예비하신 것이요
Which thou hast prepared before the face of all people ;
32. 이방을 비추는 빛이요 주의 백성 이스라엘의 영광이니이다 하니
A light to lighten the Gentiles , and the glory of thy people Israel .
33. 그 부모가 그 아기에 대한 말들을 기이히 여기더라
And Joseph and his mother marvelled at those things which were spoken of him .
34. 시므온이 저희에게 축복하고 그 모친 마리아에게 일러 가로되 보라 이 아이는 이스라엘 중 많은 사람의 패하고 흥함을 위하여 비방을 받는 표적되기 위하여 세움을 입었고
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. 또 칼이 네 마음을 찌르듯 하리라 이는 여러 사람의 마음의 생각을 드러내려 함이니라 하더라
(Yea , a sword shall pierce through thy own soul also ,) that the thoughts of many hearts may be revealed .
36. 또 아셀 지파 바누엘의 딸 안나라 하는 선지자가 있어 나이 매우 늙었더라 그가 출가한 후 일곱 해 동안 남편과 함께 살다가
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 an husband seven years from her virginity ;
37. 과부 된 지 팔십사 년이라 이 사람이 성전을 떠나지 아니하고 주야에 금식하며 기도함으로 섬기더니
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. 마침 이 때에 나아와서 하나님께 감사하고 예루살렘의 구속됨을 바라는 모든 사람에게 이 아기에 대하여 말하니라
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. 주의 율법을 좇아 모든 일을 필하고 갈릴리로 돌아가 본 동네 나사렛에 이르니라
And when they had performed all things according to the law of the Lord , they returned into Galilee , to their own city Nazareth .
40. 아기가 자라며 강하여지고 지혜가 충족하며 하나님의 은혜가 그 위에 있더라
And the child grew , and waxed strong in spirit , filled with wisdom : and the grace of God was upon him .
41. 그 부모가 해마다 유월절을 당하면 예루살렘으로 가더니
Now his parents went to Jerusalem every year at the feast of the passover .
42. 예수께서 열두 살 될 때에 저희가 이 절기의 전례를 좇아 올라갔다가
And when he was twelve years old , they went up to Jerusalem after the custom of the feast .
43. 그 날들을 마치고 돌아갈 때에 아이 예수는 예루살렘에 머무셨더라 그 부모는 이를 알지 못하고
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. 동행 중에 있는 줄로 생각하고 하룻길을 간 후 친족과 아는 자 중에서 찾되
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. 만나지 못하매 찾으면서 예루살렘에 돌아갔더니
And when they found him not , they turned back again to Jerusalem , seeking him .
46. 사흘 후에 성전에서 만난즉 그가 선생들 중에 앉으사 저희에게 듣기도 하시며 묻기도 하시니
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. 듣는 자가 다 그 지혜와 대답을 기이히 여기더라
And all that heard him were astonished at his understanding and answers .
48. 그 부모가 보고 놀라며 그 모친은 가로되 아이야 어찌하여 우리에게 이렇게 하였느냐 보라 네 아버지와 내가 근심하여 너를 찾았노라
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. 예수께서 가라사대 어찌하여 나를 찾으셨나이까 내가 내 아버지 집에 있어야 될 줄을 알지 못하셨나이까 하시니
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. 양친이 그 하신 말씀을 깨닫지 못하더라
And they understood not the saying which he spake unto them .
51. 예수께서 한가지로 내려가사 나사렛에 이르러 순종하여 받드시더라 그 모친은 이 모든 말을 마음에 두니라
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. 예수는 그 지혜와 그 키가 자라가며 하나님과 사람에게 더 사랑스러워 가시더라
And Jesus increased in wisdom and stature , and in favour with God and man .
■ 주석 보기
【눅2:1 JFB】Lu 2:1-7. Birth of Christ.
1. Cæsar Augustus—the first of the Roman emperors.
all the world—so the vast Roman Empire was termed.
taxed—enrolled, or register themselves.
【눅2:1 CWC】There is a preface to Luke's Gospel (vv. 1-4). "While Matthew and Mark tell us of whom they write (마1:1; 막1:1), Luke and John tell us why they write" (Compare 요20:31). Luke wrote for the instruction of Theophilus (Cf. Acts 1, 2), whose name indicates that he was a Greek, while "most excellent," suggests that he may have been of high rank.
There were many records of our Lord (v. 1), received from eye-witnesses (v. 2), but Luke "had perfect understanding of all things from the very first" (v. 3). The Greek reads "from above," as if his information was confirmed by revelation. (Compare 고전11:23).
Luke contains much found in no other Gospel, practically the whole of this lesson for example,
(1) Visit of the Angel to Zacharias vv. 5-25.
Note the historic date (v. 5); the character of the husband and wife (v. 6); their domestic disappointment (v. 7); the angel's visit (vv. 8-12); the prayer, which was more than answered (vv. 13-17) the acts of unbelief and its punishment (vv. 18-22); the consummation of God's promise (vv. 23-25). With verses 8 to 12 compare 말3:1; 4:2, 5, 6. Not since that prophet's time, 400 years before, had there been communication from Jehovah to His people, but He was now visiting them again (cf. 단9:25, 26).
(2) Visit of the Angel to Mary vv. 26-38.
Two sons were to be born, both named by the angel. Both would be great, but of John it is added, "in the sight of the Lord" (v. 15). Its omission in the case of Jesus is an incidental reference to His deity. The former "would be filled with the Holy Ghost," the latter conceived of the Holy Ghost. In this He stands alone. He became man in a way peculiar to Himself, since as God, He was from all eternity. (See verse 35). 창3:15 "the seed of the woman," now received elucidation and fulfillment. Also 사7:14. Note particularly verses 32 and 33 and their relation to prophecies like 사9:6, 7. These verses (in Luke) are yet to be fulfilled, for although Christ is now seated at the right hand of the Throne of God, this is not the throne of David.
(3) Visit of Mary to Elizabeth vv. 36-56,
is told in a way requiring no comment.
(4) Zacharias' Prophecy vv. 57-80,
is remarkable as the first through a human channel since Malachi; and also as a partial fulfillment of Malachi.
(5) Birth of Jesus (1-20).
Note the time and occasion (vv. 1- 5). "All the world" means, "The inhabited earth," or as usual in the New Testament, the sphere of Roman rule at its greatest extent. Compare Daniel 2 and 7, which reveal the nature and extent of the Gentile world empires. Cyrenius was twice governor of Syria, and this enrollment was ordered during his first term (see Revised Version). Note the fulfillment of prophecy in verse 4 by comparing 삼상17:12; 미5:2.
(6) Presentation in the Temple vv. 21-38.
With the first four verses compare 출13:12, 13; 레12:8; 민18:16. Observe that Mary was necessitated to offer a sacrifice (v. 24) because sinful as other women. Her child was holy, being conceived of the Holy Ghost, but not she. The story of Simeon is beautiful (vv. 25-35), a Spirit-led man all through, and in nothing more than this, that in blessing Joseph and Mary, he did not bless the child. "The less is blessed of the greater" (히7:7). Anna's story is beautiful, but the thought we dwell on is that "she spake of Him to all them that looked for redemption in Jerusalem" (v. 38). Alas! none others would give heed, even as to-day.
(7) Jesus at the Passover vv. 39-52.
Eleven years of our Lord's earthly life are comprehended in verses 30 and 40. He grew in stature, and increased in strength (the words "in Spirit," are not in the Revised Version). He was filled with wisdom and God's grace was upon Him. And yet He was like other boys but without sin. His wisdom and grace are illustrated in the incident following (w. 42-51), in which three things are noticeable, "(1) As a child He kept His place, asking and answering questions, but not teaching; (2) as the Son of His Divine Father He was conscious of being about His Father's business; (3) as the child of His human mother, He was subject unto her." We read of Him not again for eighteen years!
【눅2:1 MHCC】The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law. The circumstances of his birth were very mean. Christ was born at an inn; he came into the world to sojourn here for awhile, as at an inn, and to teach us to do likewise. We are become by sin like an outcast infant, helpless and forlorn; and such a one was Christ. He well knew how unwilling we are to be meanly lodged, clothed, or fed; how we desire to have our children decorated and indulged; how apt the poor are to envy the rich, and how prone the rich to disdain the poor. But when we by faith view the Son of God being made man and lying in a manger, our vanity, ambition, and envy are checked. We cannot, with this object rightly before us, seek great things for ourselves or our children.
【눅2:2 JFB】2. first … when Cyrenius, &c.—a very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the "taxing" under his administration was what led to the insurrection mentioned in 행5:37. That there was a taxing, however, of the whole Roman Empire under Augustus, is now admitted by all; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in the statement of our Evangelist. Many superior scholars would render the words thus, "This registration was previous to Cyrenius being governor of Syria"—as the word "first" is rendered in 요1:15; 15:18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, that the registration may have been ordered with a view to the taxation, about the time of our Lord's birth, though the taxing itself—an obnoxious measure in Palestine—was not carried out till the time of Quirinus.
【눅2:3 JFB】3. went … to his own city—the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method.
【눅2:4 JFB】4, 5. Not only does Joseph, who was of the royal line, go to Bethlehem (삼상16:1), but Mary too—not from choice surely in her condition, but, probably, for personal enrollment, as herself an heiress.
【눅2:5 JFB】5. espoused wife—now, without doubt, taken home to him, as related in 마1:18; 25:6.
【눅2:6 JFB】6. while they were there, the days were accomplished that she should be delivered—Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. But lo! with no intention certainly on her part, much less of Cæsar Augustus, to fulfil the prophecy, she is brought from Nazareth to Bethlehem, and at that nick of time her period arrives, and her Babe is born (시118:23). "Every creature walks blindfold; only He that dwells in light knows whether they go" [Bishop Hall].
【눅2:7 JFB】7. first-born—So 마1:25; yet the law, in speaking of the first-born, regardeth not whether any were born after or no, but only that none were born before [Lightfoot].
wrapt him … laid him—The mother herself did so. Had she then none to help her? It would seem so (고후8:9).
a manger—the manger, the bench to which the horses' heads were tied, on which their food could rest [Webster and Wilkinson].
no room in the inn—a square erection, open inside, where travellers put up, and whose rear parts were used as stables. The ancient tradition, that our Lord was born in a grotto or cave, is quite consistent with this, the country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived, the inn would be fully occupied—affecting anticipation of the reception He was throughout to meet with (요1:11).
Keble
But some "guests went and came" not "rudely," but reverently. God sent visitors of His own to pay court to the new-born King.
【눅2:8 JFB】Lu 2:8-20. Angelic Annunciation to the Shepherds—Their Visit to the Newborn Babe.
8. abiding in the fields—staying there, probably in huts or tents.
watch … by night—or, night watches, taking their turn of watching. From about passover time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord's birth is too late). Were these shepherds chosen to have the first sight of the blessed Babe without any respect of their own state of mind? That, at least, is not God's way. "No doubt, like Simeon (Lu 2:25), they were among the waiters for the Consolation of Israel" [Olshausen]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midnight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig tree, in unconscious preparation for his first interview with Jesus. (See on 요1:48). So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet voice of the Son of man (계1:10, &c.). But if the shepherds in His immediate neighborhood had the first, the sages from afar had the next sight of the new-born King. Even so still, simplicity first, science next, finds its way to Christ, whom
Keble
【눅2:8 MHCC】Angels were heralds of the new-born Saviour, but they were only sent to some poor, humble, pious, industrious shepherds, who were in the business of their calling, keeping watch over their flock. We are not out of the way of Divine visits, when we are employed in an honest calling, and abide with God in it. 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 to his praise. Other works of God are for his glory, but the redemption of the world is for his glory in the highest. God's goodwill in sending the Messiah, brought peace into this lower world. Peace is here put for all that good which flows to us from Christ's taking our nature upon him. 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. The shepherds lost no time, but came with haste to the place. They were satisfied, and made known abroad concerning this child, that he was the Saviour, even Christ the Lord. Mary carefully observed and thought upon all these things, which were so suited to enliven her holy affections. We should be more delivered from errors in judgment and practice, did we more fully ponder these things in our hearts. It is still proclaimed in our ears that to us is born a Saviour, Christ the Lord. These should be glad tidings to all.
【눅2:9 JFB】9. glory of the Lord—"the brightness or glory which is represented as encompassing all heavenly visions" [Olshausen].
sore afraid—So it ever was (단10:7, 8; Lu 1:12; 계1:17). Men have never felt easy with the invisible world laid suddenly open to their gaze. It was never meant to be permanent; a momentary purpose was all it was intended to serve.
【눅2:10 JFB】10. to all people—"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on Lu 2:14).
【눅2:11 JFB】11. unto you is born—you shepherds, Israel, mankind [Bengel]. Compare 사9:6, "Unto us a Child is born." It is a birth—"The Word is made flesh" (요1:14). When? "This day." Where? "In the city of David"—in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."
a Saviour—not One who shall be a Saviour, but "born a Saviour."
Christ the Lord—"magnificent appellation!" [Bengel]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the HebrewJehovah" [Alford].
【눅2:12 JFB】12. a sign—"the sign."
the babe—"a Babe."
a manger—"the manger." The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him—Him whose goings forth have been from of old, from everlasting, "ye shall find a Babe"; whom the heaven of heavens cannot contain, "wrapt in swaddling bands"; the "Saviour, Christ the Lord," lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth. (See 고후8:9.)
【눅2:13 JFB】13. suddenly—as if only waiting till their fellow had done.
with the angel—who retires not, but is joined by others, come to seal and to celebrate the tidings he has brought.
heavenly host—or "army," an army celebrating peace! [Bengel] "transferring the occupation of their exalted station to this poor earth, which so seldom resounds with the pure praise of God" [Olshausen]; to let it be known how this event is regarded in heaven and should be regarded on earth.
【눅2:14 JFB】14. Glory, &c.—brief but transporting hymn—not only in articulate human speech, for our benefit, but in tunable measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting "and." The "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn: to this answers, in the second clause, the "peace on earth," of which He was to be "the Prince" (사9:6)—probably sung responsively by the celestial choir; while quickly follows the glad echo of this note, probably by a third detachment of the angelic choristers—"good will to men." "They say not, glory to God in heaven, where angels are, but, using a rare expression, "in the highest [heavens]," whither angels aspire not," (히1:3, 4) [Bengel]. "Peace" with God is the grand necessity of a fallen world. To bring in this, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it, Heaven's whole "good will to men"—the divine complacency on a new footing—descends to rest upon men, as upon the Son Himself, in whom God is "well-pleased." (마3:17, the same word as here.)
【눅2:15 JFB】15. Let us go, &c.—lovely simplicity of devoutness and faith this! They are not taken up with the angels, the glory that invested them, and the lofty strains with which they filled the air. Nor do they say, Let us go and see if this be true—they have no misgivings. But "Let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on Lu 2:8 of the spirit of these humble men?
【눅2:16 JFB】16. with haste—Compare Lu 1:39; 마28:8 ("did run"); 요4:28 ("left her water-pot," as they do their flocks, in a transport).
found Mary, &c.—"mysteriously guided by the Spirit to the right place through the obscurity of the night" [Olshausen].
a manger—"the manger," as before.
【눅2:17 JFB】17. made known abroad—before their return (Lu 2:20), and thus were the first evangelists [Bengel].
【눅2:20 JFB】20. glorifying and praising God, &c.—The latter word, used of the song of the angels (Lu 2:13), and in Lu 19:37, and Lu 24:53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter—meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."
【눅2:21 JFB】Lu 2:21. Circumcision of Christ.
Here only recorded, and even here merely alluded to, for the sake of the name then given to the holy Babe, "Jesus," or Saviour (마1:21; 행13:23). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"—as John said of His Baptism—rather to be circumcised by Him "with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" (골2:11), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" (마3:15). Still the circumcision of Christ had a profound bearing on His own work—by few rightly apprehended. For since "he that is circumcised is a debtor to do the whole law" (갈5:3), Jesus thus bore about with Him in His very flesh the seal of a voluntary obligation to do the whole law—by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only "to redeem them that were under the law, that we might receive the adoption of sons" (갈4:4, 5), the obedience to which His circumcision pledged Him was a redeeming obedience—that of a "Saviour." And, finally, as "Christ hath redeemed us from the curse of the law" by "being made a curse for us" (갈3:13), we must regard Him, in His circumcision, as brought under a palpable pledge to be "obedient unto death, even the death of the cross" (빌2:8).
【눅2:21 MHCC】Our Lord Jesus was not born in sin, and did not need that mortification of a corrupt nature, or that renewal unto holiness, which were signified by circumcision. This ordinance was, in his case, a pledge of his future perfect obedience to the whole law, in the midst of sufferings and temptations, even unto death for us. At the end of forty days, Mary went up to the temple to offer the appointed sacrifices for her purification. Joseph also presented the holy child Jesus, because, as a first-born son, he was to be presented to the Lord, and redeemed according to the law. Let us present our children to the Lord who gave them to us, beseeching him to redeem them from sin and death, and make them holy to himself.
【눅2:22 JFB】Lu 2:22-40. Purification of the Virgin—Presentation of the Babe in the Temple-Scene There with Simeon and Anna.
22, 24. her purification—Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all (레12:2, 4), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering (레12:6-8; 5:7-11). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (고후8:9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood (출13:2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (민3:11-38); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being "presented (or brought) unto the Lord," in token of His rightful claim to them and their service (민3:44-47; 18:15, 16). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [Lightfoot]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (벧전1:18, 19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin."
【눅2:25 JFB】25. just—upright in his moral character.
devout—of a religious frame of spirit.
waiting for the consolation of Israel—a beautiful title of the coming Messiah, here intended.
the Holy Ghost was—supernaturally.
upon him—Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.
【눅2:25 MHCC】The same Spirit that provided for the support of Simeon's hope, provided for his joy. Those who would see Christ must go to his temple. Here is a confession of his faith, that this Child in his arms was the Saviour, the salvation itself, the salvation of God's appointing. He bids farewell to this world. How poor does this world look to one that has Christ in his arms, and salvation in his view! See here, how comfortable is the death of a good man; he departs in peace with God, peace with his own conscience, in peace with death. Those that have welcomed Christ, may welcome death. Joseph and Mary marvelled at the things which were spoken of this Child. Simeon shows them likewise, what reason they had to rejoice with trembling. And Jesus, his doctrine, and people, are still spoken against; his truth and holiness are still denied and blasphemed; his preached word is still the touchstone of men's characters. The secret good affections in the minds of some, will be revealed by their embracing Christ; the secret corruptions of others will be revealed by their enmity to Christ. Men will be judged by the thoughts of their hearts concerning Christ. He shall be a suffering Jesus; his mother shall suffer with him, because of the nearness of her relation and affection.
【눅2:26 JFB】26. revealed by the Holy Ghost—implying, beyond all doubt, the personality of the Spirit.
should see not death till he had seen—"sweet antithesis!" [Bengel]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.
【눅2:27 JFB】27, 28. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord.
【눅2:28 JFB】28. took him up in his arms—immediately recognizing in the child, with unhesitating certainty, the promised Messiah, without needing Mary to inform him of what had happened to her. [Olshausen]. The remarkable act of taking the babe in his arms must not be overlooked. It was as if he said, "This is all my salvation and all my desire" (삼하23:5).
【눅2:29 JFB】29. Lord—"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."
now lettest, &c.—more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.
【눅2:30 JFB】30. seen thy salvation—Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" (요1:14). In another view it was prior faith rewarded by present sight.
【눅2:31 JFB】31, 32. all people—all the peoples, mankind at large.
a light to the Gentiles—then in thick darkness.
glory of thy people Israel—already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [Olshausen], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.
【눅2:34 JFB】34, 35. set—appointed.
fall and rising again of many in Israel, and for a sign spoken against—Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.
【눅2:35 JFB】35. Yea, &c.—"Blessed as thou art among women, thou shalt have thine own deep share of the struggles and sufferings which this Babe is to occasion"—pointing not only to the continued obloquy and rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which she would have to pass through.
that the thoughts, &c.—Men's views and decisions regarding Christ are a mirror in which the very "thoughts of their hearts" are seen.
【눅2:36 JFB】36. Anna—or, Hannah.
a prophetess—another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand.
of the tribe of Aser—one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (롬11:1; 히7:14); nor is it now entirely lost.
lived, &c.—she had lived seven years with her husband (Lu 2:36), and been a widow eighty-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old.
【눅2:36 MHCC】There was much evil then in the church, yet God left not himself without witness. Anna always dwelt in, or at least attended at, the temple. She was always in a praying spirit; gave herself to prayer, and in all things she served God. Those to whom Christ is made known, have great reason to thank the Lord. She taught others concerning him. Let the example of the venerable saints, Simeon and Anna, give courage to those whose hoary heads are, like theirs, a crown of glory, being found in the way of righteousness. The lips soon to be silent in the grave, should be showing forth the praises of the Redeemer. In all things it became Christ to be made like unto his brethren, therefore he passed through infancy and childhood as other children, yet without sin, and with manifest proofs of the Divine nature in him. By the Spirit of God all his faculties performed their offices in a manner not seen in any one else. Other children have foolishness bound in their hearts, which appears in what they say or do, but he was filled with wisdom, by the influence of the Holy Ghost; every thing he said and did, was wisely said and wisely done, above his years. Other children show the corruption of their nature; nothing but the grace of God was upon him.
【눅2:37 JFB】37. departed not from the temple—was found there at all stated hours of the day, and even during the night services of the temple watchmen (시134:1, 2), "serving God with fastings and prayer." (See 딤전5:5, suggested by this.)
【눅2:38 JFB】38. coming in—"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).
to all them, &c.—the sense is, "to all them in Jerusalem that were looking for redemption"—saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [Alford].
【눅2:39 JFB】39. Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt (마2:13-23), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives.
【눅2:40 JFB】40. His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See Lu 2:52.
【눅2:41 JFB】Lu 2:41-52. First Conscious Visit to Jerusalem.
"Solitary flowered out of the wonderful enclosed garden of the thirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), bursts into flower. To mark that is assuredly the design and the meaning of this record" [Stier].
【눅2:41 MHCC】It is for the honour of Christ that children should attend on public worship. His parents did not return till they had stayed all the seven days of the feast. It is well to stay to the end of an ordinance, as becomes those who say, It is good to be here. Those that have lost their comforts in Christ, and the evidences of their having a part in him, must bethink themselves where, and when, and how they lost them, and must turn back again. Those that would recover their lost acquaintance with Christ, must go to the place in which he has put his name; there they may hope to meet him. They found him in some part of the temple, where the doctors of the law kept their schools; he was sitting there, hearkening to their instructions, proposing questions, and answering inquiries, with such wisdom, that those who heard were delighted with him. Young persons should seek the knowledge of Divine truth, attend the ministry of the gospel, and ask such questions of their elders and teachers as may tend to increase their knowledge. Those who seek Christ in sorrow, shall find him with the greater joy. Know ye not that I ought to be in my Father's house; at my Father's work; I must be about my Father's business. Herein is an example; for it becomes the children of God, in conformity to Christ, to attend their heavenly Father's business, and make all other concerns give way to it. Though he was the Son of God, yet he was subject to his earthly parents; how then will the foolish and weak sons of men answer it, who are disobedient to their parents? However we may neglect men's sayings, because they are obscure, yet we must not think so of God's sayings. That which at first is dark, may afterwards become plain and easy. The greatest and wisest, those most eminent, may learn of this admirable and Divine Child, that it is the truest greatness of soul to know our own place and office; to deny ourselves amusements and pleasures not consistent with our state and calling.
【눅2:42 JFB】42. went up—"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals (출23:14-17), devout women, when family duties permitted, went also, as did Hannah (삼상1:7), and, as we here see, the mother of Jesus.
when twelve years old—At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" (시26:8), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" (시42:1; 87:2; 122:1, 2). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" (시48:2; 50:2). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (아2:3, 4).
【눅2:43 JFB】43. as they returned—If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene.
tarried behind … Joseph and his mother knew not—Accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown off their guard.
【눅2:44 JFB】44. sought him among their kinsfolk and acquaintances—On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.
【눅2:45 JFB】45, 46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple—not the "sanctuary" (as in Lu 1:9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.
【눅2:46 JFB】46. hearing … asking—The method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as may be seen from their extant works. This would give full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching—"His hour" for that "was not yet come," and His equipment for that was not complete; for He had yet to "increase in wisdom" as well as "stature" (Lu 2:52). In fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all times" (시119:20), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their answers; and if we may take the frivolous interrogatories with which they afterwards plied Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return were just the germs of those pregnant questions with which He astonished and silenced them in after years: "What think ye of Christ? Whose Son is He? If David call Him Lord, how is He then his Son?" "Which is the first and great commandment?" "Who is my neighbour?"
【눅2:49 JFB】49. about my Father's business—literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"—where He dwells and is to be found—about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers … His left hand is under my head, and His right hand doth embrace me" (아1:4; 2:6). How is it that ye do not understand? (막8:21).
【눅2:50 JFB】50, 51. understood not—probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on 요14:4.) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" (요2:12); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died" [Alford], having now served the double end of being the protector of our Lord's Virgin—mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents.
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