21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb.

Ver. 21. For the circumcising of the child ] Christ would be circumcised, and so become bound to fulfil the law, that he might free us that were under the law,Gal 4:5Gal 4:5 . He shed his blood for us when he was but eight days old; he took us into his family by baptism when we hung on our mother’s breasts. Should we not then serve him betimes, remember him from our infancy?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21. ] HIS CIRCUMCISION. The second must not be rendered ‘ also .’ It is simply redundant, as in reff. The Lord was made like unto His brethren (Heb 2:17 ; Heb 4:15 ) in all weakness and bodily infirmity, from which legal uncleanness arose. The body which He took on Him, though not a body of sin, was mortal, subject to the consequence of sin, in the likeness of sinful flesh: but incorruptible by the indwelling of the Godhead ( 1Pe 3:18 ). In the fulfilment therefore of His great work of redemption He became subject to legal rites and purifications not that they were absolutely necessary for Him , but were included in those things which were for Him in His humiliation and ‘making perfect:’ and in His lifting up of that human nature, for which all these things were absolutely necessary ( Gen 17:14 ), into the Godhead.

Fuente: Henry Alford’s Greek Testament

Luk 2:21-24 . Circumcision and presentation in the temple .

Fuente: The Expositors Greek Testament by Robertson

Luk 2:21 . , as in Luk 1:57 , Luk 2:6 , and again in Luk 2:22 ; in the first two places the reference is to the course of nature, in the second two to the course prescribed by the law. , the genitive not so much of purpose (Meyer, J. Weiss), but of more exact definition (Schanz; vide Burton, M. and T. , 400, on the use of with infinitive to limit nouns). : the may be taken as “also” = He was circumcised (understood), and at the same time His name was called Jesus, or as introducing the apodosis: and = then (so Godet and Hahn). It might have been dispensed with ( superfluit . Grotius).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 2:21

21And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.

Luk 2:21 “eight days old” This was the Jewish time for circumcision (cf. Gen 17:12; Lev 12:3). It was considered so important that it was even performed on the Sabbath. All of the people in the Mediterranean area were circumcised (except the Philistines). The Romans performed this rite on the ninth day, the Greeks on the seventh or tenth day, and the Arabs on the thirteenth birthday (cf. Gen 17:23-26). For the Jews it was a sign of YHWH’s Covenant with Abraham. Jesus was born under the Law. See Contextual Insights, A.

“His name was then called Jesus” The parents usually named their children, but this child’s name had been revealed by Gabriel (cf. Luk 1:31; Mat 1:21).

Jesus (Greek) and Joshua or Yeshua (Hebrew) are the same Hebrew names. They are a combination of the covenant name for God, YHWH, and the noun “help” or “deliver.” The exact way to combine these two nouns is uncertain, a verb must be supplied. Here are some options.

1. “YHWH saves”

2. “salvation is of YHWH”

3. “YHWH delivers”

4. “YHWH is the deliverer”

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

eight days, &c.: i.e. on the last and great day of the Feast of Tabernacles (Joh 7:37).

accomplished = fulfilled. See Lev 12:3.

name. Supply the logical Ellipsis thus: “[Then they circumcised Him] and called His Name”, &c. Only four named before birth: Ishmael, Isaac, John, and the Lord.

JESUS. See note on Mat 1:21. App-98. X

of = by. Greek. hupo, as in Luk 2:13.

before. Greek. pro. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

21.] HIS CIRCUMCISION. The second must not be rendered also. It is simply redundant, as in reff. The Lord was made like unto His brethren (Heb 2:17; Heb 4:15) in all weakness and bodily infirmity, from which legal uncleanness arose. The body which He took on Him, though not a body of sin, was mortal, subject to the consequence of sin,-in the likeness of sinful flesh: but incorruptible by the indwelling of the Godhead (1Pe 3:18). In the fulfilment therefore of His great work of redemption He became subject to legal rites and purifications-not that they were absolutely necessary for Him, but were included in those things which were for Him in His humiliation and making perfect: and in His lifting up of that human nature, for which all these things were absolutely necessary (Gen 17:14), into the Godhead.

Fuente: The Greek Testament

Luk 2:21. And when eight days were accomplished for the circumcising of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb.

Although the old law ends with Christ, it is very instructive to notice that he came under the law, and conformed to all its appointments. Jesus, therefore, had to be circumcised. In him the law was fulfilled in every point, even to the jots and tittles; nothing was omitted. Behold, how perfect is the righteousness which he wrought out for his people!

Luk 2:22. And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

Everything was done that was required by the Jewish law, you see. When the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. Being found in fashion as a man, and a man under the Jewish law, Jesus and his parents were obedient to all its requirements.

Luk 2:23-24. (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons.

This proves the poverty of our Lords parents. If they had been able to bring a costlier sacrifice, they should have done so. The law required the offering of a lamb for a burnt offering; but there was a gracious provision in the case of the poor mother: If she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean. Even in the case of a working-woman, the birth of her first-born son required from her a sacrifice; but it might be of the smallest kind: A pair of turtle-doves, or two young pigeons. Think of your Lord himself redeemed by a sacrifice, a pair of doves offered in his stead! What a wonderful coming down to our condition and position was this!

Luk 2:25. And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout,

He blended in his character his duty to man and his duty to God, he was just and devout.

Luk 2:25. Waiting for the consolation of Israel:

His devotion was not that of a blind devotee. He had eyes of expectation, he was expecting the Messiah to come, who is the consolation of Israel.

Luk 2:25-26. And the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lords Christ.

That which the Holy Ghost reveals will assuredly come to pass, as it did in the experience of old Simeon.

Luk 2:27. And he came by the Spirit into the temple:

Men who have the Spirit will be led by the Spirit. Simeon came into the temple at the right moment. Just when a young man was entering, with his wife and new-born child, He came by the Spirit into the temple.

Luk 2:27-28. And when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms,

He came in, I say, at the right time. Did ever anybody, who was not led by the Spirit, find Christ? Somebody has come in here tonight, and he does not know why he has come; but he has been led here by the Spirit that he may see Jesus, and may have such a sight of him as shall be his salvation. God grant that it may be proved that many an aged Simeon has traveled here this Sabbath night, led by the Spirit for this purpose, to find the Saviour in his own house!

Luk 2:28; Luk 2:32. And blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel.

Simeon had studied the ancient prophecies to good purpose, and he perceived from them that the Lords Christ would be a light to lighten the Gentiles as well as the glory of Gods ancient people, Israel.

Luk 2:33. And Joseph and his mother marvelled at those things which were spoken of him.

We may be very near to Christ, and yet know very little about him. Joseph and the virgin mother did not understand those things which were spoken of him. One wonders it was so after all that had been revealed to them; we marvel that they marvelled.

Luk 2:34. 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;

Do you understand that? Whenever Christ comes to a man, there is a fall first, and a rising again afterwards. You never knew the Lord aright if he did not give you a fall first. He pulls us down from our pride and self-sufficiency, and then he lifts us up to a position of eternal safety. He is set for this purpose; this is the great design of Christs coming: This child is set for the fall and rising again of many in Israel.

Luk 2:34. And for a sign which shall be spoken against;

Christ and his gospel will always be spoken against. If you know a gospel which is approved by the age, and patronized by the learned, that gospel is a lie. You may be sure of that; but if it be spoken against, if it be slandered, if it be called absurd, unscientific, and I know not what, all that is in its favor.

Luk 2:35. (Yea, a sword shall pierce through thy own soul also,)

This favored woman had the greatest smart to go with her great honour. She saw the suffering and anguish of her son; and the nearer you are to Christ, the more of sorrow it will cost you, sorrow which you may be well content to bear. You know how it is put in that hymn of which many of us are very fond,

If I find him, if I follow,

What his guerdon here?

Many a labour, many a sorrow,

Many a tear.

Yet, I say again, you may be well content to bear it all for his sake; for you remember what the next verse of the hymn is,

If I still hold closely to him,

What hath be at last?

Borrow vanquished, labour ended,

Jordan past.

Luk 2:35. That the thoughts of many hearts may be revealed.

Christ and his cross are the revealers of the thoughts of mens hearts. Mens hearts can conceal their thoughts until Christs cross comes near; then the old enmity rises up, the heart rebels, and we see what is really in mens hearts.

Luk 2:36-37. 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; 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. It would have been a pity for Christ to have been received in the temple only by a man. There must be a woman there, too, to join in Simeons swan song, and to unite her testimony with his.

Luk 2:38. And she coming in that instant

God knows how to time what we call our accidental walks: She coming in that instant

Luk 2:38. Gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

So that the song of Simeon was sweetened by the voice of Anna, and they both rejoiced in God their Saviour; and their joy was shared by all them that looked for redemption in Jerusalem. May many of us have a share in that same joy as, by faith, we lovingly gaze upon the Lords Christ.

Fuente: Spurgeon’s Verse Expositions of the Bible

Luk 2:21. , that they should circumcise: He was called) The circumcision is not recorded in so direct terms as the naming of Him, inasmuch as the latter was divinely ordered by express command.-[ , by the angel) ch. Luk 1:26; Luk 1:31.-V. g.]- , before that) There is hereby exquisitely expressed the good pleasure of the Father in Christ. [And it is implied at the same time, that this infant of (in) Himself did not need circumcision.-V. g.] Comp. Gal 1:15.- , in the womb) viz. of His mother. So is used absolutely, Jer 1:5, .

Fuente: Gnomon of the New Testament

Luk 2:21-40

6. THE CIRCUMCISION AND PRESENTATION OF JESUS

Luk 2:21-40

21 And when eight days were fulfilled-The law required that the first-born male be dedicated to Jehovah. (Lev 12:1-8.) This was to be done on the eighth day, or when the child was eight days old; these days were required for the preparation of the ceremony of circumcision at this time the child officially received its name. The angel at the annunciation had told Mary that she should call “his name Jesus.”

22-24 And when the days of their purification-The mother of a child was unclean for forty days after the birth of a son, and for eighty days after the birth of a daughter; the time for a son was forty days from his birth, or thirty-three days after the circumcision. When the days were fulfilled for the purification, “they brought him up to Jerusalem, to present him to the Lord.” Women on errands commonly rode to the temple on oxen; they did this because the body of an ox was so large that it increased the space between the woman and the ground to prevent any chance of further defilement from passing over any unclean thing on the road.

as it is written in the law of the Lord,-The word “law” occurs in this chapter five times;this is more times than in all the rest of the Gospel of Luke. Luke emphasizes the fact that Jesus was “born of a woman, born under the law” (Gal 4:4), and accordingly he elaborates the details of the fulfillment of the law by the parents of both John and Jesus. There are different expressions for the law of Moses; it is called “law of Moses,” “the law of the Lord,” and “the law.” (Neh 8:1; Neh 8:3; Neh 8:7-8; Neh 8:14; Neh 8:18; Mar 7:10.) From the day when the first born of Egypt had been smitten by the destroying angel, the first born of Israel among the male were consecrated to the Lord. (Num 3:13.) However, God ordained and accepted, as a substitute for the first born, the tribe of Levi, which was set apart for his special service. (Num 3:12.) But as the number of the first born exceeded that of the tribe, a redemption price of five shekels was to be paid to the priests (Num 3:46-47), which was ordained to be paid for all the first born (Num 18:15-16). This is why the first born was called “holy.”

to offer a sacrifice according to that which-This verse is joined to verse 22, but separated by a parenthetical statement in verse 23. The law prescribed the sacrifice to be a lamb one year old for a burnt offering, and a young pigeon or turtledove for a sin offering; but in case the poverty of the mother forbade the offering of a lamb, two turtledoves or young pigeons were permitted as a substitute; one of these was for a burnt offering and the other for a sin offering. (Lev 12:6-8.) The fact that Mary offered “a pair of turtledoves, or two young pigeons” shows that she was poor, for she would not have made the offering of the poor, if she had not been poor. This fact also denies the legend that she was a rich heiress. God had made provision for the poor; his service has always been reasonable. While the lamb for this offering would probably cost about two dollars, the doves would cost about sixteen cents.

25, 26 And behold, there was a man in Jerusalem,-This man’s name was Simeon;some have thought that Simeon was the celebrated rabbi of that name, and the father of Gamaliel; there is no evidence that this supposition is true. It was not the design of Luke to refer to the worldly standing of Simeon, but only his religious attainments. Luke describes Simeon as being “righteous and devout.” The Greek for “devout” is used only by Luke; it means circumspect or cautious; hence Simeon was a person who took hold of things carefully; he was cautious and careful to observe all the ordinances of the law; he was righteous in that he kept the commandments of the law. Simeon was one who was “looking for the consolation of Israel.” “Consolation of Israel” is the same as “hope of Israel.” (Act 28:20.) He was looking for the Messiah. There was a common form of adjuration among the Jews which said, “so may I see the consolation.” Simeon was filled with the Holy Spirit whether he was filled just at this time or at some previous time, we are not told.

And it had been revealed unto him-The original bears the interpretation that it was having been revealed; that is, it “stood” revealed while he waited for the fulfillment of the revelation. We are not informed as to what manner it was revealed to him. Some have inferred that it was revealed to him in a dream as it was to Joseph and to the wise men (Mat 1:20; Mat 2:12-13; Mat 2:19); but the distinct reference made twice to the Holy Spirit would lead one to suppose that it was made to him in a vision while he was in a state of prophetic ecstasy. It was revealed to him “that he should not see death, before he had seen the Lord’s Christ.” In Mat 16:28 we have the statement, “shall in no wise taste of death, till they see the Son of man coming in his kingdom.” Taste and sight are often put figuratively for the actual experience of a thing. Simeon was promised that he should not die before he saw “the Lord’s Christ”; this means the Christ, the anointed of the Lord. (Psa 2:2.) There is a beautiful and striking antithesis between the words “see death” and “see the Lord’s Christ.”

27-32 And he came in the Spirit into the temple:-The Holy Spirit prompted Simeon to go to the temple at this time; the Holy Spirit moved Simeon to come to the temple at the opportune moment when Joseph and Mary brought the child Jesus, just as the Holy Spirit brought Philip and the eunuch together on the road to Gaza. (Act 8:26-31.) Simeon was brought into the court of the women of the temple; women were not permitted to enter the temple proper; hence we are to understand that they went into the court where women were permitted. Here Joseph and Mary are spoken of as “the parents” of “the child Jesus.” Luke has made his record clear that Joseph was not one of “the parents” of Jesus; he is spoken of as a “parent” of him, because he was the husband of Mary, who was the mother of Jesus. They brought Jesus to the temple “that they might do concerning him after the custom of the law.” “After the custom” means “according to that which was usually done”; “custom” or “to be accustomed” are used more frequently by Luke than any other writer; they are words which are common in medical writings; hence Luke, who was a physician (Col 4:14), uses frequently medical terms. Reference is here made to the payment of the redemption price.

then he received him into his arms,-Simeon required no information in regard to the incidents attending the conception and birth of the child; it had been revealed to him that before his death he should see the long-expected Messiah; he had gone to the temple by the direction of the Holy Spirit, and when Mary entered with the babe, he recognized her child as the promised Messiah. He then took the child and “blessed God.” His act first was one of thanksgiving; then his aged eyes were permitted to rest on the long-expected and hope-for Messiah; he prayed for a speedy and peaceful departure from the toils and sorrows of life. He said: “Now lettest thou thy servant depart, Lord, according to thy word, in peace.” Simeon regarded the sight of the promised Messiah as the consummation of his earthly life, and hence it was to him an assurance that his earthly labors were now about to end.

For mine eyes have seen thy salvation,-This was the ground of his assurance; he had been permitted to see the Messiah, which was equivalent to seeing the salvation of Jehovah, for “salvation” is to be interpreted as “Saviour”; this salvation in the vision of Simeon had been prepared “before the face of all peoples.” “All people” primarily include the Jews which had been scattered all over the world, and in a comprehensive sense it embraces all people of the earth. For this Savior was to be “a light for revelation to the Gentiles, and the glory of thy people Israel.” “A light” is put here with the meaning of “a lamp.” The Messiah was to be the Savior of the world; he was to be the moral light of the Gentiles, revealing to them the ways of God, and the true and only method of salvation through his atoning blood. The blessings of the Messiah’s reign are promised here conjointly to the Jews and the Gentiles, and although Simeon spoke this under the inspiration of the Holy Spirit, there can be no doubt of the belief of such pious Israelites as Simeon and others who had studied carefully the Messianic prophecies that the Gentiles were to participate in some degree in the same blessings. There was much doubt and mystery with respect to the nature and extent of his kingdom, and it cost much effort on the part of our Lord to teach his disciples the true conception of his mission to earth. Light is promised here to the Gentiles and glory is promised to Israel; the Gentiles were regarded as in darkness and ignorance, and the Messiah would attain the true and highest glory of Israel.

33-35 And his father and his mother-Again we have Joseph spoken of as “his father”; this is done only in the sense that he was regarded legally as his father, since Joseph was the legal husband of Mary. God was the father of the Christ. Joseph and Mary marveled “at the things which were spoken concerning” Jesus by Simon. Although they had been prepared by the previous wonderful manifestations for the remarkable destiny of the child, yet they were doubtless very far from having attained to a full and just conception of the glorious reality; they can hardly realize that the child so helpless and dependent is the manifested Messiah; hence when reminded of this by the words of the shepherds and of Simeon, they wonder at the marvelous event almost as though they had then heard of it for the first time.

Simeon blessed them,-While the plural is used here, the blessing seems to be directed to Mary; some think that the “them” includes Joseph, Mary, and the babe Jesus. In speaking to Mary, Simeon said; “Behold, this child is set for the falling and the rising of many in Israel.” He was the “falling” of some because he would be a stumbling block to many. (Isa 8:14; Mat 21:42; Mat 21:44; Act 4:11; Rom 9:33; 1 Cor. 1 23.) He was the “rising” of many because many would be raised up through him to life and glory. (Rom 6:4; Rom 6:9; Eph 2:6.) He was also to be “a sign which is spoken against.” This expression does not voice a prophecy, but describes an inherent characteristic of the sign, a sign of which is the character to experience contradiction from the world. In the beginning as a babe Jesus was endangered at the hands of Herod, and all through his earthly ministry and even on the cross, he suffered many things and was spoken against by all who refused to believe him.

yea and a sword shall pierce through thine own soul;- Strictly speaking, this means a large broad sword; the original is used in the Septuagint of the sword of Goliath. (1Sa 17:51.) This is a strong figure of Mary’s pang when Jesus her son was nailed to the cross, and while she stood at a distance and witnessed the dying agonies of her son. All the manifestations of Jesus before men would have the result of revealing many hearts; hence Simeon said “that thoughts out of many hearts may be revealed.” When Jesus stood in the presence of men he could look into their hearts and see what was in them; his presence became a searching test of real character. When Jesus came among men some hailed him with joy as one who brought the light of God from heaven to their needy, longing souls; but others hated this light, repelled it because it rebuked their evil deeds; those who refused to accept Jesus hardened their hearts and deepened their own damnation.

36-38 and there was one Anna,-Anna is another one of those who were prayerfully waiting with hopeful, longing expectation for the coming of the Messiah she was guided on the present occasion by the same spirit and came at the same time that Simeon came to the temple to behold the Messiah. She was well advanced in years; she was a prophetess, “the daughter of Phanuel, of the tribe of Asher.” The particularity with which her parentage and lineage is given shows that she was a person whose family as well as personal history was well known to the public. She had married in her young maidenhood, and had lived with her husband seven years; after her husband’s death she lived eighty-four years, making in all ninety-one years since her marriage; on the supposition that she was twenty years old when she married, she was at this time one hundred eleven years old. She was regular in her worship, for she “departed not from the temple, worshipping with fastings and supplications night and day.”

And coming up at that very hour she gave thanks-Like Simeon she gave thanks to God that her aged eyes had been spared to see the infant Messiah; she knew by the Holy Spirit that the child Jesus was the long-expected Messiah; she “spake of him to all them that were looking for the redemption of Jerusalem.” Anna not only gave thanks to God, but she spoke to all others who in their hearts were waiting for the Messiah; it is not to be understood that she gave public utterance, but that she spoke to the pious ones who were with her in the temple waiting for the Messiah. “Looking for the redemption of Jerusalem” is equivalent to “looking for the consolation of Israel.” (Verse 25.) “Jerusalem” here stands for the race or nation of the Jews. Anna is to be classed with Simeon, Zacharias, and the shepherds. All of these were in a state of prayerful expectation of the Messiah.

39 And when they had accomplished all things-After the presentation of the child in the temple, Joseph and Mary returned “into Galilee, to their own city Nazareth.” According to the record given by Matthew (Mat 2:1-12), it seems that they returned to Bethlehem, where they were visited by the Magi, and afterwards took their flight into Egypt (Mat 2:13-23). The portion of Luke’s record is parallel to Mat 2:22-23, and serves to explain what is there left out of sight, that Joseph and Mary with the babe returned to Nazareth, because it was “their own city.” Matthew refers to this only to show that Jesus was brought up in that despised city; Luke, whose plan led him to speak of the previous dwelling place and condition of Joseph and Mary, refers to Nazareth as their place of abode before and after the birth of Jesus.

40 And the child grew, and waxed strong,-This shows that Jesus had a human body and that he was capable of increasing in wisdom and knowledge. The childhood life of Jesus followed the normal law of the race, growth of both body and mind; the facts were peculair to him and he had the great grace of God upon him and his wisdom was noticeable. The Jews marked the stages of a child’s development by seven different terms; the newborn babe (Isa 9:6);the suckling (Isa 11:8) the suckling beginning to ask for food (Lam 4:4); the weaned child (Isa 28:9);the child clinging to its mother (Jer 40:7);the child becoming firm and strong (Isa 7:14); the youth becoming free and independent (Isa 31:8). Jesus passed through all of these stages in his human development.

Fuente: Old and New Testaments Restoration Commentary

The Presentation In The Temple — Luk 2:21-38

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. 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; (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle doves, or two young pigeons. 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. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lords Christ. 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, then took he Him up in his arms, and blessed God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel. And Jeseph, and His mother marvelled at those things which were spoken of Him. 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: (yea, a sword shall pierce through thy own soul also;) that the thoughts of many hearts may be revealed. 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; 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. And she coming in that instant gave thanks likewise unto die Lord, and spake of Him to all them that looked for redemption in Jerusalem- Luk 2:21-38.

There are really five parts in this section. First, we have the actual presentation of the Lord in the temple, to do for Him according to the law. As a Jewish child the ordinance of circumcision had been performed upon Him when He was eight days old. At that time His name was definitely called Jesus, as the angel declared should be the case before His birth. It is important to remember that this very name signifies not only His Saviourhood, but also His Deity, for it actually means Jehovah the Saviour. That was the name given to Him before He was born, and confirmed to Mary before He was presented in the Temple. How blessed to know Him as that! God Himself came down in grace, linked His Deity with our humanity, in order to perfect our redemption. We have something that is rather pathetic and deeply interesting to me, in the offering that Mary and Joseph brought. According to the law, after a child was born and a certain number of days had elapsed, a sacrifice was to be brought in recognition of the Lords goodness to the parents, and also in recognition of the fact that even little children, as sweet and comparatively innocent as they are, come of a sinful race and need a Saviour. According to the law, that sacrifice might be of various animals. It might be a lamb out of the flock, or a kid of the goats, or, the Word says, if they were not able to bring a lamb or a kid, they might bring two turtledoves or two young pigeons. Here we have a most significant thing. When Mary and Joseph came to offer this sacrifice in connection with the presentation of our blessed Lord Jesus, their wonderful adorable Babe, we read that they brought a pair of turtledoves. They could not bring the higher-priced offerings. They were numbered among the poor of Israel. That gives us some conception of the place our Saviour took in grace-He who was higher than the highest. He who created all things came into this world and took His place in a family so poor that they were not able to bring a lamb out of the flock, but they brought the offering of the very needy-two turtledoves.

Next we have the recognition of the Saviour by Simeon and the prophecy concerning Him. We are told that, There was a man in Jerusalem whose name was Simeon, and the same man was just and devout, awaiting the consolation of Israel. There were, doubtless, many of the Jews at this time who recognized the fact that the great time-prophecy of Daniel 9 had almost run out and that very soon the promised Messiah, the King and Saviour of Israel, must appear in accordance with the Word of God; and so they waited for Him. I wonder how many of us are waiting for His second coming. The years have gone since He went away. He said, If I go to prepare a place for you I will come again, and receive you unto Myself. The Thessalonian believers turned to God from idols to serve the living and true God and to wait for His Son from heaven. Are we numbered among those who are waiting for the Lord Jesus-waiting for Him to return again; waiting for Him to call His Church to be with Himself, and then to be manifested in glory for the full blessing of Israel and the nations? Just as this little remnant in Israel was waiting for Him to come the first time, so we should be waiting for Him to appear the second time, apart from the sin question, unto our complete and final salvation.

This man, Simeon, an aged man, was waiting for the consolation of the coming of the Messiah, and it was revealed to him by the Holy Spirit that he should not taste of death until he had seen the Lords Christ; that is, until he had seen the Messiah that Jehovah had promised. As Mary and Joseph came into the Temple bringing the little child in their arms, Simeon entered also, and when the parents presented the Child Jesus, Simeon saw Him immediately and said, That is the One, and without a moments hesitation he went to Mary and took the child in his own arms and blessed God and said, Now, Lord, let Thy servant depart in peace according to Thy Word, for mine eyes hath seen Thy salvation. That for which he was waiting had now actually been fufilled. The Spirit made it clear to him, and he said, This is what I have waited for. This is what I wanted, and I now have that for which I longed, and I am ready to go home. Let me now depart in peace, for mine eyes have seen Thy salvation. Notice the last expression- Gods salvation is bound up in a Person. When he saw Christ he said, I have seen Thy salvation. If you would ever see Gods salvation you must see the Lord Jesus Christ. If, when you look by faith upon Him, when you behold Him as the One who was sent by the Father, who came to this world in grace, and gave Himself a ransom for our souls-when you can see Him you are beholding Gods salvation. So, if you would know Gods salvation you must receive Christ.

Then Simeon goes on to prophesy. He says, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light to lighten the Gentiles and the glory of Thy people, Israel. You might have expected Simeon to reverse that expression, for it was prophesied in the Old Testament that the Messiah was coming first to bring blessing to Israel and then, through Israel, to the Gentile world. Simeon realizes and recognizes that there is a break in Gods way in dealing with men; so he puts the Gentiles first, and then Israel. The Spirit of God knew that when our Lord Jesus Christ came that first time in lowly grace, His own people would refuse Him. They would turn away from Him. They would not receive Him as their Messiah. So their hour of blessing was to be deferred. But he said, He shall be a light to lighten the Gentiles, and that explains why it is that, though Israel refuses to own our Lord Jesus Christ as their Saviour, He has been manifested to untold millions of Gentiles who have recognized and trusted in Him. Has God lost His interest in Israel? No; for the present time blindness, in part, has happened to Israel until the fulness of the Gentiles comes in. When the work among the Gentiles is completed, then He is going to take up Israel again in a marvelous way. So Simeon says, He is a light to lighten the Gentiles, and the glory of Thy people, Israel. What a day it will be when Israel returns to the Lord, and when they shall recognize in Him the One whom their fathers rejected-the Saviour that God had promised, whose finished work on the cross alone redeems!

Then notice in the third place, the special word for Mary, the mother of our blessed Lord. Simeon said unto her, Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against. How this must have confirmed to the blessed mother of our Lord the words spoken by the angel before His birth. It was all so strange and mysterious, but when this aged Spirit-controlled servant of God definitely said to her, This child is set for the fall and rising again of many in Israel, it would confirm what had already been revealed to her. What does he mean by the fall and rising again? You will remember, Jesus said He was the stone of salvation, but He said, Whosoever shall fall upon this stone shall be broken. Israel stumbled over the lowly Jesus. He was a stumbling-stone and a rock of offence to both the houses of Israel; so He was set for the fall of many in Israel; but, on the other hand, down through the centuries thousands upon thousands have turned to Him, as many did in the days immediately following His resurrection-three thousand at Pentecost, thousands more afterward, untold myriads down through the centuries since. Vast numbers from Israel have turned to God and found in the Lord Jesus their Saviour, and by-and-by the nation as a whole will be converted. So, this Child was set for the fall and rising again of many in Israel, and for a sign that should be spoken against. Oh, the bitter things, the blasphemous things that have been said concerning the Lord Jesus Christ! When people reject the Lord Jesus Christ there is no saying to what length they will go to bolster up their false beliefs.

Then Simeon turned directly to Mary and said to her, Yea, a sword shall pierce through thine own soul also, that the thoughts of many hearts may be revealed. I wonder if these words did not come back to Mary as she stood by the cross and saw her blessed Son nailed to the tree, as she looked upon the thorn-crowned head, as she saw blood spurting from every wound, as she saw the hands that had been pressed upon her brow so many times nailed upon that cross, and those feet that had gone about, carrying their blessed Owner on errands of love and mercy, spiked to that tree. Her sorrows must have been deep indeed, and yet she knew that all was foreknown of God, and that it was her appointed destiny to bring into the world the Saviour who was thus to give His life a ransom for all.

The next thing we notice is that in Luk 2:36, God gives further confirmation. This time an aged woman appears on the scene, a prophetess, named Anna, the daughter of Phanuel. She had lived with an husband seven years from her virginity, we are told, and was a widow of about eighty-four years, so she must have been above a hundred years of age. She was one of the remnant in Israel, waiting for the coming of the Messiah. She departed not from the Temple, but served God with fastings and prayer night and day. She, coming in that instant, suddenly recognized the Babe as the Saviour, and she gave thanks likewise unto the Lord, and she spake of Him to all them that looked for redemption in Jerusalem. This aged woman, becomes one of the first evangelists of the new age, saying, I have seen the Saviour. He has come-the One who is to bring redemption.

The closing part of our passage has to do with the Childhood of our blessed Lord. When they had performed all things according to the law of the Lord they returned into Galilee, into their own city, Nazareth, and the Child grew and waxed strong in spirit. It is a lovely picture of this Child growing up in the seclusion of the home and glorifying God, His Father, in all things. There was nothing abnormal about Him. He was not doing wonderful and remarkable things. If you want signs and wonders the Apocryphal Gospels will give you all kinds of things attributed to our blessed Lord. It is told how, when He was a little boy, He went to school and the teacher started to teach Him the alphabet. The teacher said, Say Aleph and He repeated it. Then the teacher told Him to say Beth. He replied, No, I will not say Beth until you tell me what Aleph means. The teacher lifted up his hand to strike Him and his hand became paralyzed. That is the kind of Jesus the Apocryphal Gospels tell us of.

There is nothing like that in Gods Holy Word. This is a beautiful, perfectly normal Child growing up in a lowly home where God is revered, and feeding upon the Word of God until the hour when He was to go forth on His great mission to redeem the world. Those hidden years were the suitable preparation for His future ministry.

Fuente: Commentaries on the New Testament and Prophets

Chapter 14

According To The Law

Everything our Saviour did as a man he did according to the law. When the Lord Jesus Christ came into the world to save his people from their sins, he willingly put himself under the law and became voluntarily subject to the law in all things as a man. He did so because God cannot justify the guilty except upon the grounds of strict justice. Righteousness must be maintained and justice must be satisfied in the exercise of mercy, love and grace. He who is our God and Saviour is a just God and a Saviour (Isa 45:20). By mercy and truth iniquity is purged (Pro 16:6). Our blessed Saviour magnified the law and made it honourable as our Substitute, that we might receive the adoption of sons in the sweet experience of his saving grace (Isa 42:21; Gal 4:4-5).

Though the yoke of the law was a heavy yoke, and only a shadow of good things to come, if we would have those good things, Christ must bear the laws heavy yoke for us. And he did it as our willing Substitute and Surety. Though the carnal ordinances of the law were what the Holy Spirit calls weak and beggarly elements (Gal 4:9), and but the rudiments of the world (Col 2:8; Col 2:20), our Lord Jesus Christ submitted to all the ordinances and institutions of the law as a man, that he might fulfil the law for us and bring it to an honourable end. He fulfilled all the law for us, from the beginning to the end of his manhood, that he might by his obedience unto death bring in everlasting righteousness for us and put away our sins forever, and that he might do so in a way that honours God.

Here in Luk 2:21-24 the Spirit of God shows us how the Lord Jesus, as our Saviour, Mediator, Surety and Substitute, from the very beginning of his holy manhood, fulfilled the law of God in the room and stead of his people.

Circumcised Surety

When he was just a baby, eight days old, the Lord Jesus Christ was circumcised as our covenant Surety. Circumcision was instituted under the law as a symbol of the new birth. The cutting away the filth of the flesh showed the necessity of Gods elect being purified by his grace (Tit 3:5-6). But Christ had no sin. Why was he circumcised? The answer is obvious. He was circumcised as our Surety.

Circumcision identified him as one with Abrahams seed whom he came to save (Heb 2:16-17). Circumcision required the shedding of blood. Here he shed a few drops of blood, by a painful act done to him, by order of Gods law, as a foreshadowing of the pouring out of his lifes blood unto death, by the order of Gods law, in the most painful, ignominious manner possible. By submitting to this ordinance of the law, our blessed Saviour voluntarily made himself a debtor to do the whole law for us (Gal 5:3).

Circumcision was the legally required pledge of every Israelite, that he was a debtor to keep the whole law. Our Lord Jesus Christ, by being circumcised, wrote Thomas Goodwin, did as it were set his hand to it, being made sin for us. The ceremonial law consisted much in sacrifices. Christ hereby obliged himself to offer, not the blood of bulls and goats, but his own blood as our Substitute.

It is a blessed thing to see the Christ of God standing before the law in our place, at the very beginning of his humanity, as he entered this world to redeem and save his people, making himself a debtor to the law, that we might never be debtors to the law (Rom 6:14-15; Rom 7:4; Rom 8:1-4; Rom 10:4).

Named Saviour

When he was circumcised, the incarnate God was named as our Saviour. His name was called JESUS, which was so named of the angel before he was conceived in the womb. This name, JESUS, or Joshua, was given to our Lord by the express command of God by the angel, both to Joseph and to Mary, before he was conceived in the womb (Mat 1:21; Luk 1:31).

Jesus was a common name in ancient times (Col 4:11); and many are called Jesus who are not Saviours at all. Our Lord was given this name because it was the name of two very eminent types of him in the Old Testament: Joshua who led Israel into the land of promised rest, and Joshua the priest upon his throne, who represented the removal of sin by Christ (Zec 3:1-5), and also represented our Lord Jesus Christ upon his throne as our Intercessor King (Zec 6:11-13). Our Lord Jesus Christ was named Jesus because he was sent into this world to save his people from their sins (Mat 1:21); and save them he shall. His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed (Psa 72:17).

How sweet the name of Jesus sounds

In a believers ear!

It soothes his sorrows, heals his wounds,

And drives away his fear.

It makes the wounded spirit whole,

And calms the troubled breast,

Tis manna to the hungry soul,

And to the weary, rest.

Dear name! The rock on which I build,

My shield and hiding place:

My never failing treasury filled,

With boundless stores of grace!

John Newton

The Firstborn

Our Lord Jesus Christ was presented in the temple at Jerusalem as the Firstborn, according to the law.

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; (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord) (Luk 2:22-23).

Mary came to the temple to offer her sacrifices for ceremonial purification forty days after the Lord Jesus was born, according to the law (Lev 12:4-6). Certainly, we have before us a reminder of the fact that there is no cleansing from uncleanness of any kind, except by the blood of a sacrifice. If we would be clean before God, it must be by blood.

The Lord Jesus came into his temple to fulfil the prophecy given by Malachi (Mal 3:1). And our Saviour, the God-man, came into the temple, according to the law of God, as the firstborn, as Gods firstborn, that one who is sanctified and holy before God (Exo 13:2; Num 3:13).

Christ is the Firstborn among many brethren (Rom 8:29), the Firstborn of every creature (Col 1:15), and the Firstborn from the dead (Col 1:18). Throughout the Old Testament, the preeminence of our Lord Jesus Christ as our Saviour was typified as the first, firstborn, firstfruits and the firstlings of the flock and of the herd. Indeed, everything recorded in the Old Testament foreshadows him who is the Alpha and the Omega, the First and the Last, and the Sum and the Substance of all things in the salvation of his people (Luk 24:25-27; Luk 24:44). There is nothing in the Book of God that does not speak of our all-glorious Christ, nothing that does not, in one way or another, set forth his supremacy, excellence and glory as God our Saviour. Nowhere is this fact more evident than in those passages dealing with the firstborn.

The firstborn symbolized a fathers might and strength, the excellency of dignity and the excellency of power (Gen 49:3). In that awesome night, when the Lord God slew the firstborn of both man and beast among the Egyptians (Exo 12:29), he claimed the firstborn of both man and beast in Israel as his own, requiring that they be sanctified unto him (Exo 13:2).

It was God himself, and God alone, who put a difference between the firstborn in Egypt and the firstborn in Israel on that night. We are expressly taught by the Spirit of God that everything on that passover night was typical of Christ, who as our Passover was sacrificed for us (1Co 5:7). The sprinkling of the blood of the lamb of the first year, without blemish, and without spot, on the houses of the Israelites, was the one thing that put a difference between the firstborn of Israel and the firstborn of Egypt. The blood of the lamb alone saved them from destruction. This we are plainly told in Exo 11:7.

As it was on that great night of judgment and mercy, so the year of Christs redeemed is both the day of vengeance and the day of salvation (Isa 63:3-5). When the Son of God died as our Substitute upon the cursed tree, he both bore all the vengeance of Gods holy wrath for us, to the full satisfaction of divine justice; and obtained eternal redemption and salvation for us (Heb 9:12). At the same time, he declares, the day of vengeance is in my heart. Yes, there is a day appointed and fixed by him, when our God will execute judgment in the firstlings of his enemies, as well as of mercy in the firstlings of his people.

The birthright of the firstborn among the children of Israel gave him primacy in the family. To him belonged the right of priesthood (Num 3:12-13; Num 3:40-45; Num 8:15-18). The firstborn was given a double portion among his brethren (Deu 21:17). And to the firstborn it was promised, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy fathers children shall bow down before thee (Gen 49:8). All these Old Testament declarations were intended to show forth the majesty of Christ as the firstborn among many brethren. All the offering required of God for every male that opened the womb pointed to our Lord Jesus (Exo 13:2; Exo 34:19-20; Lev 12:6; Luk 2:21-24).

Robert Hawker suggested that the scriptures, when speaking of the firstborn that openeth the womb, must have been prophetic of the virgin birth of our Saviour. He wrote, For strictly and properly speaking, none but the Lord Jesus ever did open the womb In every other instance, from the creation of the world, as anatomists well know, it is accomplished at the time of conception. Our blessed Saviour, the firstborn, was conceived in Marys virgin womb by the overshadowing power of God the Holy Spirit. He opened Marys virgin womb when he came forth from it to accomplish our redemption. Thus, throughout the Levitical dispensation, the firstborn of man and beast directed the eye of faith to him whom the triune God appointed to have everlasting preeminence as the firstborn. In all things it is, was and forever shall be the will of the eternal God, that Christ have preeminence in all things as the God-man, our Mediator and Redeemer.

Poorest Of Men

Though he is God the Son, when he came into this world to redeem and save his elect, our blessed Lord Jesus, the Firstborn, became the poorest of men, that he might bring us into the unsearchable riches of his grace and his kingdom. We see this in Marys sacrifice (Luk 2:24). The law required worshippers to bring a lamb of the first year for a burnt offering and a young pigeon or turtledove for a sin offering, except if they were very poor. If they were very poor, they were allowed to bring two young pigeons or two turtledoves (Lev 12:6-8), the one for a burnt offering and the other for a sin offering. Mary was a poor woman.

Mary offered, A pair of turtledoves, or two young pigeons. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (2Co 8:9).

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. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lords Christ. 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, Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel. And Joseph and his mother marvelled at those things which were spoken of him. 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; (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed

Fuente: Discovering Christ In Selected Books of the Bible

eight: Luk 1:59, Gen 17:12, Lev 12:3, Mat 3:15, Gal 4:4, Gal 4:5, Phi 2:8

his name was: Luk 1:31, Mat 1:21, Mat 1:25

Reciprocal: Gen 21:4 – General Mal 3:1 – and Luk 1:13 – thou Luk 2:39 – performed Phi 3:5 – Circumcised Col 2:11 – by

Fuente: The Treasury of Scripture Knowledge

THE NAME ABOVE EVERY NAME

And when eight days were accomplished for the circumcising of the Child, His name was called Jesus.

Luk 2:21

The passage narrates how our Lord was circumcised and received His name.

I. The name and the rite.Circumcision (Gen 17:12-13) the sign of the covenant. The covenant introduced Abraham and his descendants into a nearer and more intimate relation with God, The new name a mark and reminder of this relation. In Abrahams case it was the introduction of an aspirate, a breathing, into his old name. He became father of a multitude through the inspiration, in-breathing, of God. So with our Lord, a reminder of promises and responsibilities; a sign of sacrifice, but of sacrifice which should ensure rejoicing. Our baptismal names have the same suggestive significance. They remind us of Gods promises, and of the duties to be fulfilled if we would gain them. Tokens of self-surrender, through which we may be enabled to receive the blessing.

II. What the name implies.The name Jesus given by Gods direction; but why this name rather than another?

(a) The name was not uncommon. It was already honourable through association with those by whom it had been previously borne; e.g. the son of Nun, the great captain of Israel; the son of Josedech, high priest, friend of Haggai and Zechariah; the son of Sirach, and his grandfather, whose works he edited (cf. Ecclesiasticus). As now given it might intimate that the bearer should be greater as a captain than the first, as a priest than the second; whilst He was also that Divine wisdom after which the son of Sirach hungered.

(b) It was appropriate to the character of the bearer. Sometimes the covenant name, as in the case of Judas (praise) must have been a reproach to an unworthy character. In this case it is a revelation and expression of the nature. Look through the name, and it shows us the nature of the bearer. Thus: Jesus is Jehovah; Jesus is salvation.

(c) Jehovah and salvation unite in Jesus. We are saved from sin that we may serve God, and it is God Himself Who saves us.

III. How the name should be treated.Everything depends upon the way in which it is regarded. If as a mere name, it may easily be made a vehicle for superstition. If more than a mere name, we can look through it, and see behind our God and Saviour. Seeing Christ through the name the utmost reverence is only natural (cf. Canon 18). The outward sign of reverence may properly testify to the inward feeling.

Fuente: Church Pulpit Commentary

1

See the comments at chapter 1:59 as to naming a child at the same time with the rite of circumcision. According to Smith’s Bible Dictionary, “the name Jesus signifies saviour,” which made it an appropriate one to give this child.

Fuente: Combined Bible Commentary

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.

[And when eight days were accomplished for the circumcision of the child.] “The disciples of R. Simeon Ben Jochai asked him, Why the law ordained circumcision on the eighth day? To wit, lest while all others were rejoicing, the parents of the infant should be sad. The circumcision therefore is deferred till the woman in childbed hath got over her uncleanness.” For, as it is expressed a little before, “The woman that brings forth a man-child is prohibited her husband the space of seven days, but on the seventh day, at the coming in of the evening which begins the eighth day, she washeth herself, and is allowed to go in unto her husband.” If she came nigh him within the seven days she made him unclean. On the eighth day; therefore, Joseph addresseth himself to make provision for his wife, and to take care about the circumcision of the child.

Fuente: Lightfoot Commentary Gospels

THE first point which demands our attention in this passage, is the obedience which our Lord rendered, as an infant, to the Jewish law. We read of His being circumcised on the eighth day. It is the earliest fact which is recorded in His history.

It is a mere waste of time to speculate, as some have done, about the reason why our Lord submitted to circumcision. We know that “in Him was no sin,” either original or actual. (1Jn 3:5.) His being circumcised was not meant in the least as an acknowledgment that there was any tendency to corruption in His heart. It was not a confession of inclination to evil, and of need of grace to mortify the deeds of His body. All this should be carefully borne in mind.

Let it suffice us to remember that our Lord’s circumcision was a public testimony to Israel, that according to the flesh He was a Jew, made of a Jewish woman, and “made under the law.” (Gal 4:4.) Without it He would not have fulfilled the law’s requirements. Without it He could not have been recognized as the son of David, and the seed of Abraham. Let us remember, furthermore, that circumcision was absolutely necessary before our Lord could be heard as a teacher in Israel. Without it he would have had no place in any lawful Jewish assembly, and no right to any Jewish ordinance. Without it He would have been regarded by all Jews as nothing better than an uncircumcised Gentile, and an apostate from the faith of the fathers.

Let our Lord’s submission to an ordinance which He did not need for Himself, be a lesson to us in our daily life. Let us endure much, rather than increase the offence of the Gospel, or hinder in any way the cause of God. The words of Paul deserve frequent pondering:-“Though I be free from all men, yet have I made myself servant unto all, that I might gain the more, and unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law.”-“I am made all things to all men, that I might by all means save some.” (1Co 9:19-22.) The man who wrote these words walked very closely in the footsteps of His crucified Master.

The second point which demands our attention in this passage, is the name by which our Lord was called, by God’s special command. “His name was called Jesus, which was so named by the angel, before He was conceived in the womb.”

The word Jesus means simply “Savior.” It is the same word as “Joshua” in the Old Testament. Very striking and instructive is the selection of this name. The Son of God came down from heaven to be not only the Savior, but the King, the Lawgiver, the Prophet, the Priest, the Judge of fallen man. Had He chosen any one of these titles, He would only have chosen that which was His own. But He passed by them all. He selects a name which speaks of mercy, grace, help, and deliverance for a lost world. It is as a deliverer and Redeemer that He desires principally to be known.

Let us often ask ourselves what our own hearts know of the Son of God. Is He our Jesus, our Savior? This is the question on which our salvation turns. Let it not content us to know Christ as One who wrought mighty miracles, and spake as never man spake; or to know Him as One who is very God, and will one day judge the world. Let us see that we know Him experimentally, as our Deliverer from the guilt and power of sin, and our Redeemer from Satan’s bondage. Let us strive to be able to say, “This is my Friend: I was dead, and He gave me life: I was a prisoner, and He set me free.”-Precious indeed is this name of Jesus to all true believers! It is “as ointment poured forth.” (Song of Son 1:3.) It restores them when conscience-troubled. It comforts them when cast down. It smooths their pillows in sickness. It supports them in the hour of death. “The name of the LORD is a strong tower; the righteous runneth into it, and is safe.” (Pro 18:10.)

The last point which demands our attention in this passage, is the poor and humble condition of our Lord’s mother, Mary. This is a fact which, at first sight, may not stand out clearly in the form of these verses. But a reference to the twelfth chapter of Leviticus will at once make it plain. There we shall see, that the offering which Mary made was specially appointed to be made by poor people:-“If she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons.” In short, her offering was a public declaration that she was poor. (Lev 12:8.)

Poverty, it is manifest, was our Lord’s portion upon earth, from the days of His earliest infancy. He was nursed and tended as a babe, by a poor woman. He passed the first thirty years of His life on earth, under the roof of a poor man. We need not doubt that He ate a poor man’s food, and wore a poor man’s apparel, and worked a poor man’s work, and shared in all a poor man’s troubles. Such condescension is truly marvelous. Such an example of humility passes man’s understanding.

Facts like these ought often to be laid to heart by poor people. They would help to silence murmuring and complaining, and go far to reconcile them to their hard lot. The simple fact that Jesus was born of a poor woman, and lived all his life on earth among poor people, ought to silence the common argument that “religion is not for the poor.” Above all it ought to encourage every poor believer in all his approaches to the throne of grace in prayer. Let him remember in all his prayers that his mighty Mediator in heaven is accustomed to poverty, and knows by experience the heart of a poor man. Well would it be for the world if working men could only see that Christ is the true poor man’s friend!

==================

Notes-

v21.-[Circumcising of the child.] Bishop Hall remarks, “He that came to be sin for us, would in our persons be legally unclean, that by satisfying the law he might take away our uncleanness. Though he were exempted from the ordinary conditions of our birth, yet he would not deliver himself from those ordinary rites that implied the weakness and blemishes of humanity. He would fulfil one law, to abrogate it; another, to satisfy it. He that was above the law, would come under the law, to free us from the law.”

[Named of the angel before he was conceived.] Poole remarks, in his annotations, “We read of four under the Old Testament, to whom God gave names before they were born: Isaac,-Gen 17:19; Josiah,-1Ki 13:2; Ishmael,-Gen 16:11; Cyrus,-Isa 44:28; and in the New Testament we read of two: John the Baptist and Jesus Christ. Which lets us know the certainty to God of future contingencies; for though the parents of Ishmael, Isaac, and John the Baptist, imposed those names in obedience to the command of God, and there was but a small time betwixt the giving of the names and the births, yet the case was otherwise as to Josiah and Cyrus.”

v24.-[Two young pigeons.] Lightfoot says that this was called, in the Hebrew language, “The offering of the poor, which if a rich man offered, he did not do his duty.”

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 2:21. Eight days. Comp. chap. Luk 1:59.

Jesus. Comp. Mat 1:21.

Which was to called by the angel. Comp. chap. Luk 1:31. This naming was an act of obedience and of faith on the part of both Mary and Joseph (comp. Mat 1:21; Mat 1:25). Although Joseph is less prominent in the account before us, he must have been convinced. This verse gives the greater prominence to the naming of the Saviour, but the circumcision has a significance. He was made under the law, that He might redeem us from the law. As a sinless Being this rite was not necessary for Him, but as a born Jew, and as One who fulfilled the law for us, He was circumcised.

Fuente: A Popular Commentary on the New Testament

Two things are here observable, 1. Our Saviour’s circumcision, and the name given him at his circumcision. There was no impurity in the Son of God, and yet he is circumcised, and baptized also, though he had neither filth nor foreskin, which wanted either the circumcising knife or the baptismal water, yet he condescends to be both circumcised and baptized; thereby showing, that as he was made of a woman, so he would be made under the law, which he punctually observed to a tittle.

And accordingly, he was not only circumcised, but circumcised the eighth day, as the ceremonial law required: and thus our Lord fulfilled all righteousness. Mat 3:15

Observe 2. The name given at our Saviour’s circumcision: His name was called Jesus; that is, a Saviour; he being to save his people from their sins. Mat 1:21 The great end of Christ’s coming into the world was to save persons from the punishment and power of their sins. Had he not saved us from our sins, we must have died in our sins, and died for our sins, and that eternally. Never let us then sit down desponding, either under the guilt, or under the power of our sins; and conclude, that they are either so great that they cannot be forgiven, or so strong that they can never be overcome.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 2:21. And when eight days were accomplished That is, not when the eighth day was ended, but when it was come: for the circumcising of the child A ceremony which the law of Moses required to be performed on every male child at that age, and to which Christ was made subject, that he might wear the badge of a child of Abraham, and that he might visibly be made under the law by a sacred rite, which obliged him to keep the whole law. It is true, he had not any corruptions of nature to mortify, which was in part represented by that institution, but nevertheless it was necessary that he should be thus initiated into the Jewish Church, and thereby be engaged to the duties, and entitled to the privileges, of a son of Abraham, according to Gods covenant with that patriarch and his seed; as also that he might put an honour on the solemn dedication of children to God.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Sixth Narrative: Circumcision and Presentation of Jesus, Luk 2:21-40.

This narrative comprises1. The circumcision of Jesus (Luk 2:21); 2. His presentation in the temple (Luk 2:22-38); 3. A historical conclusion (Luk 2:39-40).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

XII.

CIRCUMCISION, TEMPLE SERVICE,

AND NAMING OF JESUS.

(The Temple at Jerusalem, B. C. 4)

cLUKE II. 21-39.

c21 And when eight days [ Gen 17:12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was “made like unto his brethren” ( Heb 2:16, Heb 2:17); that is, he became a member of the covenant nation, and became a debtor to the law– Gal 5:3], his name was called JESUS [see Luk 1:59], which was so called by the angel before he was conceived in the womb. [ Luk 1:31.] 22 And when the days of their purification according to the law of Moses were fulfilled [Purification took place on the fortieth day after the nativity in the case of males, and eighty days in the case of females ( Lev 12:1-5). Until it was performed the mother was not permitted to go to the temple, take part in any public service, or even to leave her house. It seems that the members of her family were also ceremonially unclean, because they came in daily contact with her], they brought him up to Jerusalem [to the temple], to present him to the Lord [When God slew the firstborn of Egypt he spared the firstborn of Israel. For this reason all the firstborn of Israel were regarded as being peculiarly the Lord’s ( Exo 12:29, Exo 12:30, Exo 13:2); and the firstborn male child of each family had to be redeemed with money ( Exo 13:11-15, Num 18:15, Num 18:16). Originally the firstborn or eldest son was priest of the household after his father’s death; but God chose the Levites to serve in his sanctuary in the place of these [33] firstborn or household priests ( Num 3:11-13, Num 8:14-19); but this choosing did not annul the statute which required the payment of redemption money. The redemption money for a male was five shekels of the sanctuary, or about $3.75– Lev 27:6] 23 (as it is written in the law of the Lord [for additional passages see Exo 22:29, Exo 34:19, Exo 34:20], Every male that openeth the womb shall be called holy to the Lord), 24 and to offer a sacrifice [By redemption money and sacrifice the life of Jesus was ceremonially redeemed from God the Father, that his consecration of it to the will of the Father might be perfect. We likewise are redeemed by the blood of Christ, but are expected nevertheless to be more consecrated than ever] according to that which is said in the law of the Lord [ Lev 12:6-8, Lev 5:11], A pair of turtledoves, or two young pigeons. [The required offering was a yearling lamb for a burnt offering and a young pigeon for a sin-offering. But the law allowed a poor mother to substitute doves or pigeons for the lamb. We see here an early trace of the poverty of Him who had not where to lay his head. Knowing the greatness of the child, Joseph and Mary would never have used the lesser sacrifice if they could have afforded the regular and more costly one. Poverty is not dishonorable in God’s sight; for Mary was honored of him above all women.] 25 And behold, there was a man in Jerusalem, whose name was Simeon [the name means “Hearing.” Some think that it was Rabbi Simeon, the son of the great teacher Hillel; but the context forbids such an idea]; and this man was righteous and devout [Right in outward and devout in his inward life. The first prophet to tell the world that its Messiah had come was a thoroughly good man], looking for [Waiting like Jacob ( Gen 49:18), and Joseph of Arimatha ( Mar 15:43), he realized the truth of God’s promise ( Isa 49:23). The Jews waited for a coming Prince, local, carnal, finite, temporal; we wait for a KING universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of our expected consolation is to theirs as an ocean is to a drop of [34] water] the consolation of Israel [A common name for the era of the Messiah, which was so called because the advent of the Christ would bring comfort to his people ( Isa 40:1). Jews swore by the consolation of Israel, and the phrase, “May I see the consolation of Israel,” was common among them. A prayer for the coming of the Messiah was daily used by them]: and the Holy Spirit was upon him. [ Luk 1:68.] 26 And it had been revealed unto him by the Holy Spirit [probably in a dream], that he should not see death, before he had seen the Lord’s Christ. [A remarkable favor, a notable blessing– Luk 10:23, Luk 10:24.] 27 And he came in the Spirit [moved by the impulses of inspiration– Mat 22:14, Rev 1:10] into the temple [those who go to church perfunctorily see little; those who go in the Spirit–according to the measure in which He is given them–see and hear much]: and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his arms, and blessed God, and said, 29 Now lettest thou thy servant depart [This hymn of Simeon is called the “Nunc Dimittis” from the two words with which the Latin translation of it begins. Simeon regards his death as now near, since he had seen that for which God had kept him alive. He represents as a sentinel who, seeing the rising of the day-star which is the signal that his watch is relieved, knows his weary waiting is at an end], Lord, According to thy word [God keeps his word, and never disappoints], in peace [to the living the Jews said, “Go in peace” (Leshalom), as Jethro said to Moses; to the dying they said, “Go in peace” (Beshalom)– Gen 15:15]; 30 For mine eyes have seen thy salvation [Only the eye which sees Christ is satisfied with seeing ( Ecc 1:18). To one who has Christ in his arms and salvation before his eyes the world looks poor indeed, and the loss of it appears gain– Phi 1:21], 31 Which thou hast prepared [God prepared the gospel in his counsels before Christ came into the world ( Act 2:23), and foretold it by the [35] prophets– Act 3:18] before the face of all peoples [The Jewish Scriptures were then scattered among all nations, and all people were acquainted with the Hebrew expectations of a Messiah. Simeon saw in the Babe the initial step of God toward fulfilling all these prophecies]; 32 A light for revelation to the Gentiles. [A reference to Isa 49:6. Christ’s light has revealed the Father to the Gentiles. That Simeon should prophesy this is an evidence of the large spiritual knowledge given him, since even the apostles were slow to grasp the fullness of Christ’s world-wide mission–see Psa 98:2, Psa 98:3, Isa 52:10, Isa 42:6] to the Gentiles, And the glory [ Isa 45:25. Israel is doubly glorified in Jesus, in that God chose this people to receive the Word, or divine Son, in that Jesus, as a Jew, presented to the world the picture of the perfect manhood. In his divinity and his humanity Jesus glorified Israel] of thy people Israel. [The Gentiles and Israel are here contrasted. The Gentiles refused the knowledge of God ( Rom 1:28), and Israel abused it– Rom 3:1-9.] 33 And his father and his mother were marvelling at the things which were spoken concerning him [Not because they heard anything which was really new, but because the words caused them to see the truth in a new way. They were also doubtless surprised to find that an utter stranger should speak thus about the child. Such manifestations of inspiration were no more common then than now]; 34 and Simeon blessed them [While blessing the parents, he refrained from blessing the child, lest it might appear that he did it as a superior. He could bless God in the heavens (see Luk 2:28) without fear of being misunderstood; but to bless this little Babe might seem to be presumptuous], and said unto Mary his mother [thus distinguishing between Mary the real parent, and Joseph the supposed one], Behold, this child is set [either as a stone of stumbling ( Isa 8:14, Rom 9:32, Rom 9:33, 1Co 1:23), or a precious cornerstone ( 1Pe 2:7, 1Pe 2:8, Act 4:11, 1Co 3:11). Jesus is the cornerstone of true religion. Those who reject him fall over him and are broken; those who accept him, build upon him, and are lifted up and edified] [36] for the falling and the rising of many in Israel [Jesus has always wrought changes which were like fallings and risings. In his own early lifetime Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes, etc., sank down before his example and teaching; while fishermen, publicans and outcasts were elevated and encouraged by his sympathy. In the ecclesiastical field Jesus has brought down the powers of superstition and priestcraft, and exalted the common worshiper, giving him liberty of conscience. In the political field Jesus has brought down the pride of kings and lifted up the common people, and given them sovereign powers. In the spiritual realm this work of Jesus is most clearly displayed. Not only did he bring down the pride of Judah and lift up the despised Gentiles ( Rom 9:25); but he has worked a leveling and a lifting work in the life of each of his followers. Those proud of their manhood, he has made as children, that they might become truly men ( Mat 18:3); those wise in their own conceit, he approaches with the foolishness of preaching, that they might be instructed in true learning ( 1Co 1:26-31); those strong in self-confidence, he makes weak, that he may fill them with the divine power ( 2Co 12:10, Phi 4:13). Like Paul, we fall and rise in Christ– Act 9:4-6]; and for a sign [Something which challenges attention, and is full of significant meaning. Signs were intended to allay controversy, and to exclude contradiction, but Jesus provoked both. When he was thus first in the temple, opposition was prophesied; when he was last there it was fully realized– Mat 23:38] which is spoken against [during his earthly lifetime Jesus was called “deceiver,” “Samaritan,” “demoniac,” etc., and subsequently his followers were abused ( Act 28:22); later the Jews wrote of him as “the deceiver,” “that man,” and “the hung.” Early Christians were charged by the pagans with committing cannibalism, incest, and every conceivable atrocity, and in this day “Christian” is–after Jew–the most stringing term of reproach known to the Eastern tongue]; 35 yea and a sword shall pierce through thine own soul [Simeon had read and [37] understood the prophecies which told of the suffering Messiah ( Isa_14-43:12). Hence, to prepare the soul of Mary he touches this minor chord. By as much as the prophecies and annunciations concerning Jesus, led Mary to expect honor, and glory for her son; by so much did the rejection, persecution and cruel death of Jesus overwhelm her with piercing anguish and disappointment. It is also probable that at the time of the crucifixion Mary shared with the apostles the doubts as to the mission of Jesus, and these doubts must have been unspeakably bitter to her]; that thoughts out of many hearts may be revealed. [The word here translated “thoughts” is generally used to signify bad or evil thoughts. Jesus often revealed such ( Joh 9:16); but the context shows that Simeon had in mind the evil thoughts which were revealed by the sufferings inflicted on Christ. The human heart is desperately wicked ( Jer 17:9); but its wickedness was never more manifest than when it chose a murderer and crucified its Creator ( Act 3:14, Act 3:15). Men are still revealed by their attitude toward Christ, the sincere being drawn to him, and the hypocrites being repelled from him. But at the judgment he shall shine forth as the perfect revealer of all thoughts and actions– Mat 10:26.] 36 And there was one Anna [the same name as Hannah ( 1Sa 1:20), meaning “He was gracious”], a prophetess [like Miriam, Deborah, Huldah– 2Ch 34:22], the daughter of Phanuel [the same as Peniel, meaning “Face of God”– Gen 32:30], of the tribe of Asher [Asher was the second son of Jacob and Zilpah ( Gen 30:12, Gen 30:13). The name means “happy.” Though the ten tribes were lost and scattered, many individuals belonging to them remained in Judah– Act 26:7, Jam 1:1] (she was of a great age, having lived with a husband seven years from her virginity, 37 and she had been a widow even unto fourscore and four years) [She had been married seven years, and was now eight-four years old. Her long widowhood is mentioned, because young widows who did not remarry were held in especial honor. Anna was about twenty-four years [38] old when Jerusalem was conquered by Pompey, and came under the power of Rome], who departed not from the temple [This may simply mean that she was unusually assiduous in her attendance at all the temple services ( Act 2:46); or it may be taken literally, in which case we may suppose that her prophetic talents had secured for her the right of living in one of the temple chambers. Those who patiently frequent God’s house will sooner or later obtain a blessing], worshipping with fastings. [Moses appointed one yearly fast, viz.: that on the day of Atonement; but the Pharisees introduced the custom of fasting twice a week to commemorate the days when Moses was supposed to have ascended and descended Mt. Sinai; viz.: on Monday and Thursday. They had also otherwise multiplied the fasts– Luk 5:33] and supplications night and day. [In Hebrew idiom night is mentioned before day, following the example of Moses ( Gen 1:5). The Hebrew theory that “God made the world in six days and seven nights,” may have given birth to this idiom. For instances of this idiom, see Act 26:7, 1Ti 5:5. There were probably night services of sacred music held in the temple, at which priests sung anthems– Psa 134:1, Psa 134:2, Psa 119:62.] 38 And coming up at that very hours she gave thanks unto God, and spake of him [Jesus] to all them that were looking for the redemption of Jerusalem. 39 And when they [the parents of Jesus] had accomplished all things that were according to the law of the Lord, they returned. [Luke here adds the words “into Galilee, to their own city, Nazareth.” We have omitted these words from the text here, and carried them forward to Act 9:19-26, Gal 1:17, Gal 1:18.] [39]

[FFG 33-39]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

CIRCUMCISION OF JESUS & HIS PRESENTATION IN THE TEMPLE

21-24. And when the eight days for circumcising Him were fulfilled, and He was called Jesus, being called by the angel before he was conceived in the womb. Gabriel brought His name down from heaven, designative of His office and character, which is to save all the people from their sins who will let Him. And when the days of their purification were fulfilled, according to the law of Moses, they brought Him to Jerusalem; as has been written in the law of the Lord, That every male opening the matrix shall be called holy to the Lord; and to offer sacrifice according to that which has been spoken in the law of the Lord, a pair of turtledoves or two young pigeons. The Scriptures setting forth the law of the Lord appertaining to the purification of the mother and the presentation of the child to the Lord are found in Leviticus 12, Exodus 13, and Numbers 8. Thus we see that, as Mary and Joseph were godly people, every ramification of the law was to be rigidly fulfilled, even in case of Him who made the law. Though the circumcision means sanctification by the elimination of the old man of sin, and Jesus had no sin, yet as it behooved Him to fulfill all righteousness, He received circumcision like the sinful men whom He came to save. The purification which the law required of His mother, after thirty days, was to be accompanied by the offering of a lamb; but in case of the poor, they might bring the cheaper offering a pair of turtledoves or two young pigeons. Hence, the parents of Jesus being poor, they offered the cheap sacrifice. We see in everything, that our Lord, His family, prophets, apostles, and friends, rank among the lowly. Still the people all want to get up. Jesus is our Paragon. We ought to want to live and die as He did.

SIMEON & ANNA

Whereas it was the glorious privilege of all Israel to receive Christ and proclaim Him to the world an honor above the angels yet we see but very few; e.g., the shepherds of the field, Zacharias and Elizabeth, Joseph and Mary, Simeon and Anna, the apostles and sainted contemporaries of our Lord, constituting but a handful of the great Jewish nation, were all who enjoyed this exalted honor, the rest being blinded. Whereas it is certainly the glorious privilege of the whole Christian Church to enjoy the transcendent honor and blessing of receiving Jesus at His second coming, descending from the skies, and witnessing to His glory, yet it is highly probable that the proportion of the elect who shall enjoy this privilege will not be greater than at His first advent.

And, behold, there was a man in Jerusalem to whom was the name Simeon: the same man righteous and godly, awaiting the consolation of Israel, and the Holy Spirit was upon him. Simeon was gloriously sanctified, filled with the Holy Ghost, and on the constant outlook for the appearing of his Lord. If we are not in a similar attitude, we will certainly be without excuse, as we live in a much brighter dispensation than he. And it had been revealed unto him by the Holy Spirit that he should not see death before that he may see the Christ of the Lord. O what a wonderful Pentecostal experience Simeon enjoyed, and how should his testimony put to the blush the halting Christians of the present day! Simeon was living in advance of his dispensation i.e., up in ours; whereas so many in our day are back in the dispensation of Moses. Here we see that Simeon was not only filled with the Spirit, but led by Him, as we all ought to be. And he came in the Spirit into the temple. The critics tell us that none but the priests were admitted into the temple proper, and when we read so frequently about the temple in the biography of our Savior, it means other buildings connected with it, which were many and capacious, on the Temple Campus.

And while the parents brought in the little child Jesus, that they may do according to that which is required of the law concerning Him; and he received Him into his arms, and blessed God, and said, And now permit Thy servant, O Lord, to depart in peace, according to Thy Word; because mine eyes have seen Thy Salvation, which Thou hast prepared before the face of all Thy people: a light unto the revelation of the Gentiles, and the glory of Thy people Israel. Thus far, Israel had been the custodian of the Divine Oracles and the dispensers of truth. Now the time has come for them to propagate this heavenly benediction to all the nations of the earth, themselves being the recipients of this unearthly glory; meanwhile the Gentiles, wrapped in heathen darkness four thousand years, are to receive this day-spring from on high, a glorious sunburst from the throne of God, chasing away the dismal night of sin, and revealing the ineffable glory of salvation, rich, sweet, full, and free, to the old, the young, the great, the small, the rich, the poor, the wise and the unwise.

Joseph and His mother were wondering over the things spoken by him. Simeon blest them, and said to Mary His mother, Behold, He is appointed for the fall and the rising of many in Israel, and a sign that shall be spoken against. O how signally and sadly was Simeons prophecy verified! The rank and the of the great Jewish Church, both ministry and membership, rejected Him and fell; while not a few received Him, leaping into life. And O the contradiction which clamored against Him from Dan to Beersheba! How Jerusalem roared with the ejaculation, Crucify Him!

And a sword shall go through thy soul. How was this fulfilled in the case of Mary? She, like his other faithful disciples, failing to apprehend the prophecies relative to His crucifixion, believing that He was the Christ and invulnerable, expected Him to live forever. O how the sword darted through her soul when she saw her beloved Son, whom she had expected to redeem Israel, demonically murdered! Again, she was but a fallen being, like others, needing personal salvation, which she could only receive by the Sword of the Spirit. e., the Word of God going through her soul, thus destroying all the virus of original sin.

In order that the thoughts from many hearts may be revealed. It was absolutely necessary that Christ should come, suffer, and die, to satisfy the penalty of the violated law, in order that the Holy Spirit, the Illuminator, Electrifier, and Sanctifier of the human soul be given. Hence, you see the Holy Ghost, the Revelator of all human thoughts through the words of Christ, is given to all the world, revealing the deep things of the heart, to our unutterable astonishment, simultaneously revealing the glorious remedy, the open, flowing fountain of the Saviors precious blood, and inspiring the consecration and faith requisite to plunge beneath the cleansing wave, and

Rise, to walk in heavens own light, Above the world and sin, With heart made pure and garments white, And Jesus crowned within.

36-38. We see here that Anna was a preacher too i.e., a prophetess identical with the called and sent preachers of the gospel dispensation. She was eighty-four years old; having married at maturity, and been left a widow in seven years, she devoted her life to the ministry of the Word, abiding in the temple day and night. So you see she was no backwoods preacher, but a metropolitan, enjoying a settled pastorate at Jerusalem. Her grand theme was Jesus and the expectation of His immediate appearing.

So, at the present day, the glorious theme of every true gospel preacher is Jesus and the constant watch for His appearing. The glorious dispensation of entire sanctification, in which we are permitted to live, involves the gospel message of entire sanctification, the fullness of experience, and the Constant expectancy of the Lords appearing.

Fuente: William Godbey’s Commentary on the New Testament

Luk 2:21-24. The Circumcision and Presentation of Jesus.When the babe is a week old He is circumcised and named, and when He is a month old His parents take Him to the Temple in Jerusalem for the double rite of purifying the mother (Leviticus 12), and redeeming the child as a firstborn (Exo 13:2; Exo 13:12). They are too poor to offer a lamb.

Luk 2:22. their: Syr. Sin. has her, which is probably right. Neither the father nor the child was unclean according to the Law. The alteration (of her to their) is due to the difficulty of supposing the Virgin to need Levitical purification. Some MSS. even read his.to Jerusalem. There was no command about bringing the firstborn to the Temple, though parents living near Jerusalem would do so.

Fuente: Peake’s Commentary on the Bible

2:21 {3} 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.

(3) Christ, the head of the Church, made subject to the law in order to deliver us from the curse of the law (as the name of Jesus well declares) being circumcised, ratifies and seals in his own flesh the circumcision of the flesh.

Fuente: Geneva Bible Notes

3. Jesus’ circumcision 2:21

The record of this incident, similar as it is to the account of John’s circumcision and naming (Luk 1:59-66), shows Jesus’ identification with John specifically, and with humankind generally. Jesus’ name was very significant, meaning "Yahweh is salvation [or Yahweh saves]." God specified it before His conception, as He had done for John. Prophecies about John’s future followed his circumcision immediately, but they occurred later for Jesus, namely, at His presentation in the temple (Luk 2:22-24).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)