Exegetical and Hermeneutical Commentary of Luke 2:35
(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
35. a sword ] The word rhomphaia, probably a broad Thracian sword, only occurs elsewhere in the New Testament in Rev 1:16, &c., but it is used in the LXX., as in Zec 13:7, “Awake, O sword, against my shepherd.” Almost from the very birth of Christ the sword began to pierce the soul of the ‘ Mater Dolorosa;’ and what tongue can describe the weight of mysterious anguish which she felt as she watched the hatred and persecution which followed Jesus and saw Him die in anguish on the cross amid the execrations of all classes of those whom He came to save!
that the thoughts of many hearts may be revealed ] Rather, that the reasonings out of many hearts may be revealed. The word dialogismoi generally has a bad sense as in Luk 5:22; Mat 15:19; Rom 1:21. By way of comment see the reasonings of the Jews in Joh 9:16 ; 1Co 11:19; 1Jn 2:19.
Fuente: The Cambridge Bible for Schools and Colleges
Yea, a sword … – The sufferings and death of thy Son shall deeply afflict thy soul. And if Mary had not been thus forewarned and sustained by strong faith, she could not have borne the trials which came upon her Son; but God prepared her for it, and the holy mother of the dying Saviour was sustained.
That the thoughts … – This is connected with the preceding verse: He shall be a sign, a conspicuous object to be spoken against, that the thoughts of many hearts may be made manifest – that is, that they might show how much they hated holiness. Nothing so brings out the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt; many are ready to gnash their teeth; many curse him; all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fulfilling the scriptures and the prophecies. So true it that none can say that Jesus is Lord but by the Holy Ghost, 1Co 12:3.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. Yea, a sword shall pierce through thy own soul also] Probably meaning, Thou also, as well as thy son, shall die a martyr for the truth. But as this is a metaphor used by the most respectable Greek writers to express the most pungent sorrow, it may here refer to the anguish Mary must have felt when standing beside the cross of her tortured son: Joh 19:25.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
35. Yea, &c.”Blessedas thou art among women, thou shalt have thine own deep share of thestruggles and sufferings which this Babe is to occasion”pointingnot only to the continued obloquy and rejection of this Child ofhers, those agonies of His which she was to witness at the cross, andher desolate condition thereafter, but to dreadful alternations offaith and unbelief, of hope and fear regarding Him, which she wouldhave to pass through.
that the thoughts,&c.Men’s views and decisions regarding Christ are a mirror inwhich the very “thoughts of their hearts” are seen.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yea, a sword shall pierce through thy own soul also,…. Meaning either the sword, “or spear of scandal”, as the Arabic version renders it; so the calumny, and reproach of the tongues of men, is compared to a sharp sword, Ps 57:4 and such the virgin might meet with on account of her conception in art unmarried state, which might greatly wound her soul; or else the sorrows she met with on account of her son: as he was a man of sorrows, so was she a woman of sorrows, from his cradle to his cross; and his sorrows, like so many darts, or javelins, rebounded from him to her, and pierced her soul through; as when Herod sought his life, Mt 2:13 when she had lost him for a whole day, Lu 2:48 and when he was frequently exposed to danger among the spiteful and malicious Jews; but never more than when she stood at his cross, and saw him, in his agonies, extended on the tree, bleeding, gasping, and dying,
Joh 19:25. Some think this refers to martyrdom, which she was to suffer by the sword, of which the Scripture is silent, Epiphanius, an ancient writer, seems to hint at it n.
That the thoughts of many hearts may be revealed; that is, all this offence was to be taken at Christ, and he to be spoken against; and all these afflictions, reproaches, and persecutions, he and his were to endure for this end; that the secret thoughts of men might be discovered, and they be known to be what they were, whether hypocrites, or good men, foes or friends of Christ: so on the one hand, what were the Scribes and Pharisees, who talked of a Messiah, and pretended to righteousness and holiness, and yet when the Messiah came, rejected him, and so all such who followed Christ with worldly views, and expected a temporal kingdom, but left him when they found it otherwise, and Judas, one of his disciples; and, on the other hand, who were sincere and hearty? as the rest of his disciples, Joseph of Arimathea, and others, who abode by him, notwithstanding the cross; and the same use have all persecutions, errors, and heresies, the opposition and contradiction of men in every shape now, and the same end is answered; wicked men, and hypocrites, are known to be what they are; and good men are made manifest; and what each think of Christ and his Gospel, is discovered hereby; see 1Co 11:19.
n Contr. Haeres. 72.
Fuente: John Gill’s Exposition of the Entire Bible
A sword (). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath’s sword (1Sa 17:51). How little Mary understood the meaning of Simeon’s words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, (Joh 19:25). It is only a parenthesis here, and a passing cloud perhaps passed over Mary’s heart already puzzled with rapture and ecstasy.
May be revealed (). Unveiled. First aorist passive subjunctive after and expresses God’s purpose in the mission of the Messiah. He is to test men’s thoughts () and purposes. They will be compelled to take a stand for Christ or against him. That is true today.
Fuente: Robertson’s Word Pictures in the New Testament
A sword [] . Strictly, a large Thracian broadsword. Used in Setpuagint of the sword of Goliath (1Sa 17:51). A figure of Mary ‘s pang when her son should be nailed to the cross.
Fuente: Vincent’s Word Studies in the New Testament
1) “(Yea, a sword shall pierce through thy own soul also).” (kai sou de autes ten psuchen dieleusetai htomphaia) “Then also a sword will go through your own soul;” When He is crucified, His side is finally pierced, your soul will be pierced with deep anguish too, Joh 19:25-30, much as used Zec 13:7; Rev 1:16.
2) “That the thoughts of many hearts may be revealed.” (hopos an apo, aluphthosin ek pollin kardion dialogismoi) “So that the thoughts of many hearts may come to be revealed,” for what they really are, 1Co 11:19; 1Jn 2:19. Men’s views, words, and deeds are a reflection of their thoughts and of their hearts, Mat 12:34; Luk 6:45.
Fuente: Garner-Howes Baptist Commentary
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. (202) 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.
(202) “ Extra Christum;” — “ jusqu’a ce que Jesus Christ viene.”
Fuente: Calvin’s Complete Commentary
(35) A sword shall pierce through thy own soul also.The word used for sword here, occurs also in the Apocalypse (Rev. 1:16; Rev. 2:12, et. al.), but not elsewhere in the New Testament. It was the large barbaric sword used by the Thracians, as distinguished from the shorter weapon of Roman soldiers. The announcement of the special sorrow that was to be the Virgin Mothers portion, comes as the sequel to the sign that is spoken against, the antagonism which her Son would meet with. We may find fulfilments of it when the men of Nazareth sought to throw Him from the brow of their hill (Luk. 4:29); when she came, as in anxious fear, to check His teaching as the Pharisees charged Him with casting out devils through Beelzebub (Mat. 12:46); when she stood by the cross, and heard the blasphemies and revilings of the priests and people (Joh. 19:26).
That the thoughts of many hearts may be revealed.This was conspicuously the result of our Lords earthly ministry. It brought out latent good, as with publicans and harlots and robbers, rich and poor disciples, and the common people, who heard Him gladly; latent evil, as with Pharisees and scribes and rulers. And what was true of His work then, has been true in greater or less measure ever since. Wherever Christ is preached, there is a manifestation of the thoughts of mens hearts, of their secret yearning after righteousness, their secret bitterness against it. It may be noted, however, that the Greek word for thought is almost always used in the Greek with a shade of evil implied in it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35. A sword The calumny aimed at the sign shall pierce her soul. The cross of the son shall be a sword to the mother.
Thoughts be revealed The sign, and the test, namely, the Messiah, shall bring out the secret characters, the moral feelings and thoughts of men. It would show what by nature they are; what by will and free agency they make themselves. Those truly preferring holiness, God, and heaven would repose faith in him.
Those who prefer sin and hell would reject him.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 2:35 . Since the construction does not indicate that is to be made a parenthesis, and since the importance of this prophetic intimation in the address directed to Mary is not in keeping with a mere intercalation, . . . is to be referred to , not to . (Kuinoel, de Wette, Ewald, and many others).
] See on Luk 1:76 . This and places the anguish of the mother herself on a parallel with the fate of her Son intimated by .; and is a bringing of the contrast into stronger relief than . See Schaefer, ad Dem. de Cor. 319, 6.
(not the martyr-death of Mary, as Epiphanius and Lightfoot hold, but) , [56] , , Euthymius Zigabenus. Similar figurative designations of pain may be seen in Wetstein. Bleek is mistaken in referring it to doubts of the Messiahship of her Son , which for a while were to cause division in Mary’s heart. For this thought the forcible expression would be quite out of proportion, and, moreover, unintelligible; and the thought itself would be much too special and subordinate, even apart from the consideration that there is no direct evidence before us of temporary unbelief on the part of Mary (at the most, Mar 3:21 ).
. . .] a divine aim, which is to be attained by ; a great crisis in the spiritual world is to be brought to light, Joh 9:39 ; Joh 3:19 ; Joh 5:22 ; 1Co 1:23 f.; 2Co 2:15 . The conditional expresses: in order that, when that which is just predicted to thee sets in .
. .] forth from many hearts . Comp. Rom 1:17 .
] not . ; thoughts , consequently what is otherwise hidden. The revealing itself takes place through declared belief or unbelief in Him who is put to death.
[56] Comp. Hom. Il. xix. 125: .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
Ver. 35. Yea, a sword shall pierce, &c. ] This confutes that of Plautus: Mulier nulla cordicitis dolet ex animo. The word here rendered sword properly signifies a long Thracian dart, entering into her soul. So that she was, I doubt not (as other mothers are), ante partum onerosa, in partu dolorosa, post partum laborosa; yet so, as that she made misery itself amiable by her gracious deportment, as one saith of the Lady Jane Grey.
That the thoughts of many hearts ] As they are also now in these discriminating, shedding times. Affliction trieth men who are crocodiles, spunges, chameleons, &c. Before these days came (said Master Bradford, martyr) how many thought of themselves, that they had been in God’s bosom, and so were taken, and would be taken in the world? But now we see whose they are; for to whom we obey, his servants we are, &c. In the Palatinate scarcely one man in twenty stood out; but fell to Popery, as fast as leaves in autumn.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35. ] This prophecy I do not believe to have its chief reference to the deep sorrows of the mother of our Lord on beholding His sufferings (Euthym [27] , alli [28] .), much less to her future death by martyrdom (Epiphan., Lightf.); least of all to the Crucifixion, which by shedding the blood of her Son, would also pierce her heart and drain it of its life-blood and make it childless, as Bp. Wordsw. referring to Bede, Aug [29] , who however (cf. Aug [30] Ep. ad Paulinum cxlix. 33, vol. ii., and Bede, in Luc. Expos. i. vol. iii. p. 346; Homil. lib. i. 15, vol. v. p. 81) say nothing of the kind, but simply refer the saying to her grief at beholding the Passion: and to Origen, who (in Luc. Hom. xvii. vol. iii. p. 952) gives a totally different interpretation, “pertransibit infidelitatis gladius, et ambiguitatis mucrone ferieris, et cogitationes tu te in diversa lacerabunt, cum videris illum quem Filium Dei audieras crucifigi &c.” None of these interpretations satisfy us: for the words stand in a totally different connexion, and one far worthier of the honour of that holy woman, and of the spiritual character of Symeon’s prophecy: that prophecy is, of the struggle of many in Israel through repentance to faith in this Saviour; among which number even His mother herself was to be included . The sharp pangs of sorrow for sin must pierce her heart also (cf. esp. Act 2:37 ); and the general end follows; that the reasonings out of many hearts may be revealed; that they who receive the Lord Jesus may be manifest, and they who reject Him: see Joh 9:39 . Similarly Bleek: finding moreover in the traces of her connexion with our Lord in the Evangelic history the piercing and dividing of her soul, and in the last notice of her in Act 1 , the triumph of her faith after the Ascension.
[27] Euthymius Zigabenus, 1116
[28] alli= some cursive mss.
[29] Augustine, Bp. of Hippo , 395 430
[30] Augustine, Bp. of Hippo , 395 430
Fuente: Henry Alford’s Greek Testament
Luk 2:35 . , singles out the mother for a special share in the sorrow connected with the tragic career of one destined to be much spoken against ( ); this inevitable because of a mother’s intense love. Mary’s sorrow is compared vividly to a sword ( here and in Rev 1:16 , and in Sept [30] , Zec 13:7 ) passing through her soul. It is a figure strong enough to cover the bitterest experiences of the Mater Dolorosa , but it does not necessarily imply prevision of the cross. There is therefore no reason, on this account at least, for the suggestion that Luk 2:35 a is an editorial addition to his source by the evangelist (J. Weiss). introduces a final clause which can hardly refer to the immediately preceding statement about the sword piercing Mary’s soul, but must rather indicate the purpose and result of the whole future career of the child, whereof the mother’s sorrow is to be an incidental effect. The connection is: ., etc. . The general result, and one of the Divine aims, will be the revelation of men’s inmost thoughts, showing, e.g. , that the reputedly godly were not really godly. Observe the in this pure final clause. It does not affect the meaning. Godet says that it indicates without doubt that the manifestation of hidden thoughts will take place every time occasion presents itself, in contact with the Saviour.
[30] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
Yea = And thee.
sword. Greek. rhomphaia. Occurs only here and Rev 1:16; Rev 2:12, Rev 2:16; Rev 6:8; Rev 19:15, Rev 19:21. Septuagint for Zec 13:7.
pierce, &c. When on the Cross.
soul. Greek. psuche. App-110. Luk 2:1.
thoughts = reasonings. Compare Luk 5:22. Mat 15:19. Joh 9:16. 1Co 11:19. 1Jn 2:19.
revealed = unveiled. Greek. apokalupto. App-106.
Fuente: Companion Bible Notes, Appendices and Graphics
35.] This prophecy I do not believe to have its chief reference to the deep sorrows of the mother of our Lord on beholding His sufferings (Euthym[27], alli[28].), much less to her future death by martyrdom (Epiphan., Lightf.); least of all to the Crucifixion, which by shedding the blood of her Son, would also pierce her heart and drain it of its life-blood and make it childless, as Bp. Wordsw. referring to Bede, Aug[29], who however (cf. Aug[30] Ep. ad Paulinum cxlix. 33, vol. ii., and Bede, in Luc. Expos. i. vol. iii. p. 346; Homil. lib. i. 15, vol. v. p. 81) say nothing of the kind, but simply refer the saying to her grief at beholding the Passion: and to Origen, who (in Luc. Hom. xvii. vol. iii. p. 952) gives a totally different interpretation, pertransibit infidelitatis gladius, et ambiguitatis mucrone ferieris, et cogitationes tu te in diversa lacerabunt, cum videris illum quem Filium Dei audieras crucifigi &c. None of these interpretations satisfy us: for the words stand in a totally different connexion, and one far worthier of the honour of that holy woman, and of the spiritual character of Symeons prophecy: that prophecy is, of the struggle of many in Israel through repentance to faith in this Saviour; among which number even His mother herself was to be included. The sharp pangs of sorrow for sin must pierce her heart also (cf. esp. Act 2:37); and the general end follows; that the reasonings out of many hearts may be revealed; that they who receive the Lord Jesus may be manifest, and they who reject Him: see Joh 9:39. Similarly Bleek: finding moreover in the traces of her connexion with our Lord in the Evangelic history the piercing and dividing of her soul, and in the last notice of her in Acts 1, the triumph of her faith after the Ascension.
[27] Euthymius Zigabenus, 1116
[28] alli= some cursive mss.
[29] Augustine, Bp. of Hippo, 395-430
[30] Augustine, Bp. of Hippo, 395-430
Fuente: The Greek Testament
Luk 2:35. , and indeed thine own) In antithesis to , This child.- , soul) Answering to . , of many hearts.-, a sword) is a greater than . [a dirk], and yet it often does less injury than the other. There is implied her grief on account of the contradiction of the world against Jesus, or even some kind of internal temptation, most acute, but of short duration, affecting Mary, and in fine made beneficial to her salvation. For the holy Virgin did not understand [comprehend] all things; Luk 2:33; Luk 2:50. The sword may have pierced through her soul, for instance, on the occasion mentioned in the end of Luk 2:48, Mar 3:31, Joh 19:25. Who would suppose that Mary was perfected without internal temptations? Her faith attained its height by proving victorious through the height of temptation. [Therefore, whereas heretofore only most delightful things were mentioned in connection with her, something of a bitter is now announced even to her, who was Blessed among women. All, it seems, have to bear the part assigned to them in chastisement.-V. g.] Yet nevertheless it is the soul, not the heart, which is put in antithesis to the spirit; Heb 4:12. The hearts of many are agitated with thoughts: the soul of Mary only experienced the sword. Comp. the phrases, Psa 42:11; Psa 73:21.-, that) This expresses the consequence of the greatest adversity.-) is not redundant (), i.e. it implies here, [in order that] by that very fact.- , on the part of many) So , of many, Luk 2:34.-) the thoughts, good as well as bad, coming from hearts good as well as bad: whence it is that the contradiction results. Both faith and unbelief are in the heart, and are put forth by the mouth. Rom 10:8-9; Rom 10:21; Rom 15:5-6; Act 13:46; Act 14:2; 2Co 4:13; 2Co 6:11; 2Ti 2:12-13.
Fuente: Gnomon of the New Testament
a sword: Psa 42:10, Joh 19:25
that: Luk 16:14, Luk 16:15, Deu 8:2, Jdg 5:15, Jdg 5:16, Mat 12:24-35, Joh 8:42-47, Joh 15:22-24, Act 8:21-23, 1Co 11:19, 1Jo 2:19
Reciprocal: 2Ki 4:20 – and then died Mat 13:57 – they 1Co 3:13 – shall be revealed
Fuente: The Treasury of Scripture Knowledge
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Sword shall pierce through thy own soul refers to the sorrow that Mary was to have at seeing her son suffering on the cross (Mat 27:56; Mar 15:40; Joh 19:25). Jesus was to exalt or abase men according to whether the thoughts of their hearts were good or evil, for he would be able to read and expose those thoughts.
Fuente: Combined Bible Commentary
(Yea, a sword shall pierce through thy own soul also), that the thoughts of many hearts may be revealed.
[Yea, and a sword shall pierce through thine own soul also.] Thy soul; i.e. thy life. It is a prediction that the blessed Virgin should suffer martyrdom: “This child of thine shall be set for a sign, which shall be spoken against; neither shalt thou escape in the contradiction that shall be given him, for thou shalt die by the sword.” Epiphanius gives some countenance to this exposition.
“Whether the holy Virgin died and was buried, her death was crowned with infinite honour; she made a most chaste end, and the crown of her virginity was given her: or whether she was put to death (as is written, ‘A sword shall pass through thine own soul’); she is possessed of glory and a crown amongst the martyrs.”
Fuente: Lightfoot Commentary Gospels
Luk 2:35. Yea, a sword shall pierce through thine own soul. The sentence is parallel with the last, and should not be put in parentheses. The rejection and suffering of Christ has just been indicated; with this the grief of Mary will correspond. The culmination of her grief is at the culmination of His sorrows: the sword pierces deepest at the cross. This is the key-note of the Stabat Mater Dolorosa, This ancient interpretation is preferable to later ones: such as a reference to Marys anguish for sin, or her doubt about the Messiahship of her son.
That thoughts out of many hearts may be revealed. Neutrality with respect to this one, will be impossible. Whether men fall or rise, the appearance of this child will reveal their secret heart, and this will be done through the cross, to which there is a latent reference throughout. The test is faith in the Crucified One (1Co 1:23-24).
Fuente: A Popular Commentary on the New Testament
Verse 35
A sword, &c. This refers to the sufferings which Mary was to endure through her affection and sympathy for her son.–That the thoughts of many hearts, &c. This, of course, refers back, beyond the parenthesis, to the last words of the Luke 2:34. It shows us that Jesus did not force himself upon men, as their king. He presented himself before mankind, unarmed and defenceless, that men might be perfectly free to receive or to reject him; so that their conduct might be the true index of the thoughts of their hearts. Christianity itself stands in much the same attitude at the present day. It is left exposed and defenceless to the attacks of unbelievers, in many points in which, it would seem, it might have been easily guarded. While there is ample evidence to satisfy those honestly desirous of knowing and doing the will of God, there are abundant materials out of which excuses may be fabricated for rejecting it, by all those who wish to find them. While, therefore, we do all in our power to relieve honest doubts, we should not be too eager to answer the objections and difficulties made by cavilling unbelievers. Every thing in the providence of God, as indicated by the circumstances of our Savior’s mission, by his preaching, and by the present condition of the argument for Christianity, shows that it is his design that those who wish to find excuses for rejecting Christ, should have the opportunity; so that the thoughts of men’s hearts may be freely revealed.
Fuente: Abbott’s Illustrated New Testament
2:35 (Yea, a sword shall {t} pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
(t) Will most keenly wound and grieve.