Exegetical and Hermeneutical Commentary of Luke 2:33
And Joseph and his mother marveled at those things which were spoken of him.
33. Joseph ] The undoubted reading is “ His father,” , B, D, L, &c.
of him ] Rather, about Him.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Brentius notes on this text, Non admirantur quia non credunt, sed quia credunt ideo admirantur, They did not admire because they did not believe, but because they believed therefore they marvelled. They had revelations what Christ was; the angel had appeared to Joseph, to Mary, to Zacharias, and Elisabeth; the wise men had come from the east (if, as some think, they came so soon); yet they marvelled; they did not contemn and mock at these things, but certainly neither did they fully understand them, but in the general believed the Divine revelation. I do doubt whether, before Christ was declared to be the Son of God with power, by his resurrection from the dead, Rom 1:4, either Mary or Christs own disciples did steadily and firmly believe, that Christ was the eternal Son of God; though it was clear that before that time they believed him to be sent of God, and a great Prophet, nay, the promised Messias, the Christ of God, and generally believed that what was spoken of the Messias and the Christ belonged to him, but whether they did rightly understand that the Messiah was to be God man I cannot tell. John Baptist seemeth clearest in the case. Peter also made a famous confession of it, but many things we read of Peter afterward which speak even Peters faith in the case rather the embryo of faith than a fixed and perfect faith. But I impose nothing here on my reader, let him judge as he seeth reason; supposing a fixed firm faith in this case, yet they might marvel, for Christ is to be admired of them that believe.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Joseph and his mother,…. The Vulgate Latin reads, “and his father and mother”. The Ethiopic version retains both his name and his relation, and reads, “and Joseph his father, and his mother”; but all the ancient copies read only “Joseph”, without the addition, his father; and so the Syriac, Arabic, and Persic versions: they
marvelled at those things which were spoken of him; the child Jesus: not that those things which Simeon said, were new and strange to them; for they not only knew that the same things were predicted of the Messiah, but they had heard and known, and believed the same concerning this child; but they wondered, that a stranger to them and the child, coming into the temple at this instant, should have such a revelation made to him, and be able to say the things he did. Moreover, there is no need to confine this passage to what were said by Simeon, but it may reach to, and include every thing; that as yet had been spoken concerning Jesus; either before, or since his birth; as by the angel to them both, to the one before his conception, to the other after; and by Zacharias and Elisabeth, and by the angel to the shepherds, who had reported the same to Joseph and Mary, and now by Simeon; and they were astonished, at the exact agreement there was between them.
Fuente: John Gill’s Exposition of the Entire Bible
His father and his mother ( ). Luke had already used “parents” in 2:27. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in 1:34-38. He merely employs here the language of ordinary custom. The late MSS. wrongly read “and Joseph” instead of “his father.”
Were marvelling ( ). The masculine gender includes the feminine when both are referred to. But is singular, not , the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula agrees in number with while the participle coming last agrees with both (cf. Matt 17:3; Matt 22:40). If one wonders why they marvelled at Simeon’s words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon’s prophecy had gone beyond the angel’s outline and it was surprising that he should know anything about the child’s destiny.
Fuente: Robertson’s Word Pictures in the New Testament
And Joseph. The best texts read oJ pathr aujtou, his father. Marvelled [ ] . The Greek construction is peculiar. His father was and his mother wondering; the finite verb in the singular agreeing with the father, while the plural participle agrees with both. As usual, this combination of finite verb and participle denotes continuance or progression : they were marvelling while Simeon was speaking. So Rev.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Joseph and his mother marvelled,” (kai en ho pater autou kai he meter thaumazontes) “And his mother and father (Mary and Joseph) were marveling,” or were astounded at these words, as they had been when the shepherds had come to them, Luk 2:16-20.
2) “At those things which were spoken of him.” (epi tois lalournenois per! autou) “At the things repeatedly being said concerning him,” by the aged prophet Simeon, Luk 2:25-32, as well as those things the shepherds had told them the angels said about the Christ-child, Luk 2:16-20.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(33) And Joseph and his mother.The better MSS. give, His father and his mother. The present reading has apparently been substituted for this through feelings of reverence, but it has quite sufficient authority in Luk. 2:27; Luk. 2:48.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And his father and his mother were marvelling at the things which were spoken concerning him, and Simeon blessed them, and said to Mary his mother,’
“Behold, this child is set for the falling and the rising of many in Israel,
And for a sign which is spoken against.
(Yes, and a sword will pierce through your own soul),
That thoughts out of many hearts may be revealed.”
His father and mother ‘were marvelling’. They continued to marvel at what was said of Him each time that it happened, including what was said by this godly (probably old) man who was a stranger to them. Indeed their marvelling increased. For this was the first time that such stress had been laid on the fact that He was to be a light to the Gentiles, that what He had come to bring was truly for all, and that all nations would benefit from it. Previously the main idea had been that He had come to act on behalf of Israel. And that was wonderful. But now it was made clear that He was God’s gift to the whole world, and that all would benefit from His coming. Here was no national Messiah. Here was the supreme international Saviour. So His parents could only be more and more amazed at the way in which the impact of this son of theirs was expanding and seemingly growing wider and wider. The description of the wonder is partly in order for the reader also to ask himself what the wondering is about, and then to answer his own question in terms of the offer of worldwide salvation.
Then Simeon blessed them and spoke to Mary. The fact that he spoke to her alone would seem to confirm that she is seen as the only instrument of His birth. His words carried an ominous ring. Up until now all had been blessing and rejoicing, and it was fitting that it should be so, but now came the gentle reminder that another side was involved. God’s purposes could only go forward through much tribulation. Through this child many in Israel would be raised up, becoming great men of God, and many others who appeared to be great men of God would fall because they refused to recognise Him. It also includes the idea that some might fall and rise again like Saul who would become Paul (Acts 9). And some who thought they had risen might fall, like Judas. He would not be welcomed by all. There would be both falling and rising. Some would find Him to be a stumblingblock. Others would discover in Him a spiritual resurrection. And those who thought that they stood must beware lest they fall.
The ideas behind this verse of the two contrasts of falling and rising can be found in Isa 8:14-15 – ‘He will become a sanctuary (rising), and a stone of offence (falling) — many will stumble, and they will fall and be broken’. We can also consider Isa 28:13-16 – ‘ — that they may go and fall backward (falling) — I am laying in Zion for a foundation a stone, a tested stone, a precious cornerstone of a sure foundation (rising) –’. The point is that Jesus will divide the nation in two between those who respond and rise and those who reject and fall. Some will respond, while others will oppose. These texts are frequently alluded to elsewhere in the New Testament (see Luk 20:17-18; Rom 9:33; 1Pe 2:6-8) and also at Qumran.
He would be a sign from God. But there would be many who would speak against Him and not for Him. And indeed Mary should recognise that her own heart too would undergo pain and suffering because of Him. She would know many pricks of pain, many ups and downs and go through many a period of doubt and fear, and even unbelief, until finally she would receive the greatest blow of all at the cross from which she would be led away weeping by a hand not her son’s, until she finally came through to full faith. (It was popularly recognised that the rise of the Messiah would be preceded by times of tribulation, and here Simeon is personalising it). And all this would be because His presence would bring out what was truly in men’s hearts. Through His presence among them all hearts would be laid open and revealed by their attitude towards Him. For in Him light had come into the world, and men would reveal themselves by how they responded to that light. This is the first clear indication in Luke of the suffering that awaits Jesus.
Fuente: Commentary Series on the Bible by Peter Pett
Simeon blesses Joseph and Mary:
v. 33 And Joseph and His mother marveled at those things which were spoken of Him.
v. 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,
v. 35 (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. Whereas in the story of the shepherds only Mary is mentioned as having taken careful note of the words concerning her Son, both parents are here represented as marveling over the words of Simeon, which revealed the full significance of this Child for the world. Joseph, the foster-father, usually remains in the background. The words which Simeon here spoke filled them both with joyful wonder. They were gradually beginning to have an idea as to the meaning of all the prophecies concerning the Babe in their arms. Simeon now spoke a blessing upon them both and addressed himself to Mary in a significant prophecy. his Child is set up, is established, by the will of God, for a double purpose. In the first place, He serves for the fall and the rising again of many in Israel, the true Israel, the members of God’s kingdom. The natural pride and self-righteousness of every man, which is characteristic of man’s inherited depravity, must fall and be removed entirely, before the resurrection in the faith in Jesus the Savior can take place. In the second place, He serves for a sign which will be opposed, spoken against. Many people, in fact, the majority, refuse to be humbled on account of this Savior, even though the assurance of succeeding glory is held out to them in the faith in Him. They harden their hearts against Him and are thus condemned through their own fault, 2Co 2:15-16; 2Co 4:3-4. But in spite of all that He is a sign before the whole world, just as the serpent in the wilderness was a sign to all the people, even to those that refused to look at it until it was too late. In this manner, the thoughts of men’s hearts are revealed. Many a leading Jew, whose reputation attested his perfect goodness, could not stand the test of this touchstone, Jesus the Christ, and rejected his own salvation. Incidentally, this state of affairs would prove a severe trial for Mary. Her mother’s heart would feel the hatred directed against her Son most keenly. It would often be like a double-edged sword penetrating her soul, as when she was witness of the crucifixion with its attendant tortures.
Fuente: The Popular Commentary on the Bible by Kretzmann
33 And Joseph and his mother marvelled at those things which were spoken of him.
Ver. 33. Marvelled at those things ] Saints, the more they see into the mystery of Christ, the more are they transported with admiration. But most of all at the last day, 2Th 1:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. . ] In Luk 2:48 we have Joseph again called by this name. Our Lord Himself would not speak of him thus , see Luk 2:49 ; but in the simplicity of the narrative we may read and such expressions, without any danger of forgetting the momentous history of the Conception and Nativity.
Fuente: Henry Alford’s Greek Testament
Luk 2:33 . : the construction is peculiar, the verb singular, and the participle, forming with it a periphrastic imperfect, plural = was the father, and was the mother, together wondering. Vide Winer, 58, p. 651. The writer thinks of the two parents first as isolated and then as united in their wonder.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 2:33-35
33And His father and mother were amazed at the things which were being said about Him. 34And Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed 35and a sword will pierce even your own soulto the end that thoughts from many hearts may be revealed.”
Luk 2:33 “were amazed” This is a periphrastic imperfect. They marveled again and again. This possibly refers to the Gentiles being included in God’s salvation! Mary already had the testimony of Gabriel and Elizabeth. Both Mary and Joseph had the shepherd’s message.
Luk 2:34
NASB”is appointed”
NKJV, NRSV,
NJB”is destined”
TEV”is chosen”
This term is literally “to lie upon” or “be placed upon,” but it came to have a metaphorical extension of “an appointed sign” in the Septuagint of Jos 4:6. It is used in this sense several times in the NT (cf. 1Th 3:3, which is also a present passive [deponent] indicative).
“the fall” God’s universal redemptive plan (see Special Topic at Luk 2:11), which will be manifested by a suffering Messiah, will not be easy to believe for many people. But, how they respond will determine their spiritual destiny and eternity (cf. Joh 1:12; Joh 3:16-19; Joh 9:39).
It is possible that “fall” refers to unbelieving Jews tripping over Jesus (cf. Luk 20:17-18; 1Co 1:23; 1Pe 2:6-8). He is the stone which the builders rejected (cf. Isa 8:14; Isa 28:16; Mat 21:42; Mat 21:44; Rom 9:33; 1Co 1:23; 1Pe 2:8). Hearers of the gospel must make a choice about Jesus. There is no neutral ground about Him (cf. Mat 10:34-39). He is the Christ or He is a false Messiah (cf. Joh 10:1-18; Joh 14:6).
“and rise” This same Greek term is translated “resurrection” in other texts. This special Child, the Messiah, will be the only way to be right with God. Trusting Him will determine one’s eternal state. The mystery of evil is that even with the Holy Spirit and the good news of Christ, many will reject Him (cf. Luk 8:11-12; 2Co 4:4).
NASB”for a sign to be opposed”
NKJV”for a sign which will be spoken against”
NRSV”to be a sign that will be opposed”
TEV”He will be a sign from God which many people will speak against”
NJB”destined to be a sign that is opposed”
One of the evidences which affirms Jesus’ Messiahship is His rejection. This may be an allusion to OT texts like Isa 6:9-10, of which Jesus says is the purpose of parables (i.e., to hide meaning, cf. Luk 8:10; Mat 13:13; Mar 4:12; Joh 12:36-43). The OT predicts again and again that only a faith remnant will be saved (delivered).
Luk 2:35 “a sword” This refers to the large sword which was carried by the Romans. This is a metaphorical reference to Jesus’ rejection and crucifixion. Mary was present at Jesus’ crucifixion (cf. Joh 19:26-27). This phrase seems to be addressed to Mary specifically. Notice the dashes in NASB.
“thoughts from many hearts may be revealed” There is no middle ground with Jesus. He polarizes every group and by each one’s response, his/her heart is revealed (cf. Luk 8:17-18). Being Jewish never did make one automatically right with God (neither does church membership or religious activity).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Joseph. Most of’ the texts (not the Syriac) read “His father”.
marvelled = were marvelling.
at. Greek. epi. App-104. Not the same word as in Luk 2:18.
of = concerning. Greek. peri. App-104. Not the same word as in verses: Luk 2:4, Luk 2:35; Luk 2:-36.
Fuente: Companion Bible Notes, Appendices and Graphics
33. . ] In Luk 2:48 we have Joseph again called by this name. Our Lord Himself would not speak of him thus, see Luk 2:49; but in the simplicity of the narrative we may read and such expressions, without any danger of forgetting the momentous history of the Conception and Nativity.
Fuente: The Greek Testament
Luk 2:33. , marvelling) For they began to understand more and more, how glorious things were those which had been spoken concerning Jesus, before He was born: and they were now hearing similar things from Simeon and others, whom they did not suppose as yet to be aware of the fact.
Fuente: Gnomon of the New Testament
Luk 2:48, Luk 1:65, Luk 1:66, Isa 8:18
Reciprocal: Luk 2:18 – wondered
Fuente: The Treasury of Scripture Knowledge
3
His mother means the mother of Jesus; she and her husband looked on and listened to the many things being done with the admiration of fond parents.
Fuente: Combined Bible Commentary
Luk 2:33. And his father. Joseph was substituted at an early date. The parents are spoken of in Luk 2:27 (comp, the words of Mary, Luk 2:48). Our Lord, however, is never rep-resented as calling Joseph by this title. The use of it by Luke, in the legal and popular sense, involves no contradiction of his previous statements. To have avoided the term would look like the over-carefulness of an inventor.
Were marvelling, while Simeon was speaking. Although this was only a confirmation of the more direct revelations previously made, their wonder is made more prominent than their faith.
Fuente: A Popular Commentary on the New Testament
Vers. 33-35. A carnal satisfaction, full of delusive hopes might easily have taken possession of the hearts of these parents, especially of the mother’s, on hearing such words as these. But Simeon infuses into his message the drop of bitterness which no joy, not even holy joy, ever wants in a world of sin.
Instead of Joseph, which is the reading of T. R., the Alex. read: his father. We should have thought that the former of these two readings was a dogmatic correction, but that at Luk 2:27 the T. R. itself reads the word , parents. But the Alexandrian reading is supported by the fact that the ancient translations, the Peschito and Italic, have it.
Strauss finds something strange in the wonder of Joseph and Mary. Did they not already know all this? But in the first place, what Simeon has just said of the part this child would sustain towards the heathen goes beyond all that had hitherto been told them. And then especially, they might well be astonished to hear an unknown person, like Simeon, express himself about this child as a man completely initiated into the secret of His high destiny.
In the expression, he blessed them, Luk 2:34, the word them refers solely to the parents: the child is expressly distinguished from them (this child).
Simeon addresses himself specially to Mary, as if he had discerned that a peculiar tie united her to the child. , behold, announces the revelation of an unexpected truth. In Isa 8:14 the Messiah is represented as a rock on which believers find refuge, but whereon the rebellious are broken. Simeon, whose prophetic gift was developed under the influence of the ancient oracles, simply reproduces here this thought. The words, is set for, make it clear that this sifting, of which the Messiah will be the occasion, forms part of the divine plan. The images of a fall and a rising again are explained by that employed by Isaiah. The expression, signal of contradiction (a sign which shall be spoken against, A. V.), may be understood in two ways: either it is an appearing about which men argue contradictorily, or it is a sign which excites opposition directly it appears. Taken in the first sense, this expression would reproduce the ideas of a fall and a rising again, and would be a simple repetition of that which precedes; in the second sense, it would merely recall the idea of a fall, and would form the transition to what follows. Will not the general unbelief of the nation be the cause of the sad lot of the Messiah, and of the sufferings that will fill the heart of His mother? The second sense is therefore preferable. The gradation , thy own also, Luk 2:35, is in this way readily understood. The of the received reading is well suited to the context. The opposition excited by this child will go so far, that thine own heart will be pierced by it.
It is natural to refer what follows to the grief of Mary, when she shall behold the rejection and murder of her son. Some such words as those of Isaiah, He was bruised for our iniquities, and of Zechariah, They shall look on me whom they have pierced, had enlightened Simeon respecting this mystery. Bleek has proposed another explanation, which is less natural, although ingenious: Thou shalt feel in thine own heart this contradiction in regard to thy son, when thou thy self shalt be seized with doubt in regard to His mission. But the image of a sword must denote something more violent than simple doubt. , the soul, as the seat of the psychical affections, and consequently of maternal love.
It has been thought that the following proposition, in order that the thoughts of many…, could not be connected with that which immediately precedes; and for this reason some have tried to treat it as a parenthesis, and connect the in order that with the idea, This is set…(Luk 2:34). But this violent construction is altogether unnecessary. The hatred of which Jesus will be the object (Luk 2:34), and which will pierce the heart of Mary with poignant grief (Luk 2:35), will bring out those hostile thoughts towards God which in this people lie hidden under a veil of pharisaical devotion. Simeon discerned, beneath the outward forms of Jewish piety, their love of human glory, their hypocrisy, avarice, and hatred of God; and he perceives that this child will prove the occasion for all this hidden venom being poured forth from the recesses of their hearts. In order that has the same sense as is set for. God does not will the evil; but He wills that the evil, when present, should show itself: this is an indispensable condition to its being either healed or condemned. , of many, appears to be a pronoun, the complement of (the hearts of many), rather than an adjective (of many hearts); comp. Rom 5:16.
The term , thoughts, has usually an unfavourable signification in the N. T.; it indicates the uneasy working of the understanding in the service of a bad heart. The epithet , added by the Sinaiticus, is consequently superfluous. These words of Simeon breathe a concentrated indignation. We feel that this old man knows more about the moral condition of the people and their rulers than he has a mind to tell.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 33
Marvelled; that is, they were deeply impressed and affected.
Fuente: Abbott’s Illustrated New Testament
Mary and Joseph understood that Jesus was the Messiah. However they had evidently not connected some of the Old Testament revelation about Messiah to which Simeon referred with Jesus’ ministry. Perhaps they understood Messiah to be mainly a political leader, as was the view of most of their contemporaries. God used a stranger to inform them of their Son’s significance for the Gentiles.
". . . we can . . . in some measure, understand why the mystery of His Divinity had to be kept while He was on earth. Had it been otherwise, the thought of His Divinity would have proved so all-absorbing, as to render impossible that of His Humanity, with all its lessons." [Note: Edersheim, 1:192.]