Exegetical and Hermeneutical Commentary of Luke 2:32
A light to lighten the Gentiles, and the glory of thy people Israel.
32. to lighten the Gentiles ] Rather, for revelation to. A memorable prophecy, considering that even the Apostles found it hard to grasp the full admission of the Gentiles, clearly as it had been indicated in older prophecy, as in Psa 98:2-3. “All the ends of the earth have seen the salvation of our God,” Isa 52:10. “I will give thee for a covenant of the people, for a light of the Gentiles,” Isa 42:6; Isa 49:6.
Fuente: The Cambridge Bible for Schools and Colleges
A light to lighten the Gentiles – This is in accordance with the prophecies in the Old Testament, Isa. 49; Isa 9:6-7; Psa 98:3; Mal 4:2. The Gentiles are represented as sitting in darkness that is, in ignorance and sin. Christ is a light to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the darkness rolls away when the sun arises, so ignorance and error flee away when Jesus gives light to the mind. Nations shall come to his light, and kings to the brightness of his rising, Isa 60:3.
And the glory … – The first offer of salvation was made to the Jews, Joh 4:22; Luk 24:47. Jesus was born among the Jews; to them had been given the prophecies respecting him, and his first ministry was among them. Hence, he was their glory, their honor, their light. But it is a subject of special gratitude to us that the Saviour was given also for the Gentiles; for:
- We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption.
- It is he only that now.
Can make our dying bed.
Feel soft as downy pillows are,
While on his breast we lean our head,
And breathe our life out sweetly there.
Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But,
- In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, loving the Saviour. Then death to us, like death to Simeon, will have no terror; we shall depart in peace, and in heaven see the salvation of God, 2Pe 3:11-12. But,
- Children, as well as the hoary-headed Simeon, may look for the coming of Christ. They too must die; and their death will be happy only as they depend on the Lord Jesus, and are prepared to meet him.
Fuente: Albert Barnes’ Notes on the Bible
Luk 2:32
A light to lighten the Gentiles
The light of the Gentiles
I.
EXPLAIN THE IMPORT OF THE TEXT.
1. The character of Jesus is exhibited under the image of light–the most glorious of all the creatures of God.
(1) Among the properties of light are penetration and universality. Light would have been an inappropriate image, in reference to Christ, had He not intended to illuminate the world. Not to a district, not to an empire, not to one quarter of the globe, does that glorious boon–light–confine its influences. It visits all in their turn. It burns within the torrid zone, it reaches the dark and distant poles; it proceeds with a gradual, yet inconceivable speed, in its restless career, till it has enlightened the whole.
(2) Light is a source of comfort (Ecc 11:7).
(3) Another quality of light is purity. It is this which renders it a fit emblem of Deity (1Jn 1:5).
2. The subjects of His influences–The Gentiles–i.e., all nations that have not yet heard the tidings of the gospel in Him.
3. The result of the manifestation of Christ to the world will be universal illumination. He rises upon the nations to lighten them.
II. APPLY ITS TESTIMONY TO MISSIONARY EXERTIONS.
1. Examine the principles on which they are founded.
(1) They are founded in nature. The same cause should produce the same effects. Whoever sincerely loves the Saviour will feel a proportionate attachment to His laws, His people, His interests. He cannot sit down indifferent to the last, any more than he can consent to break the first.
(2) They are founded on the purest principles of reason. Missionary effort must be used as a means, to bring about the end in view–the spread of the gospel. God employs in the meantime human instruments for the carrying out of His Divine purposes.
(3) They are founded on the purest principles of humanity. The gospel is the only effectual remedy of all this world s evil and misery.
(4) They are founded on the purest principles of patriotism. Religious lethargy precedes national ruin; patriotism, therefore, calls for the support of religious zeal.
(5) They are founded on the purest principles of religion.
2. The considerations by which we are encouraged.
(1) Revelation.
(2) Experience.
(3) Existing circumstances. Is there not crying need throughout the world of those consolations which the gospel alone can bring, and of the Saviour whom the gospel alone proclaims? (W. B. Collyer, D. D.)
Christ the light of all nations
He gives the light of truth, of spiritual sight, of knowledge, of holiness, of joy, of heaven. The natives of arctic regions put on their holiday attire, and enthusiastically welcome the returning sun, when after months of absence, he again revisits them with his rays. How much more should we rejoice in the light of the Sun of Righteousness? There was a light once on or near the Goodwin Sands, called The light of all nations, because it was supposed that some of all nations would see it. The light of the knowledge of the glory of God in the face of Jesus Christ will one day cover the earth. When Christ gives us light, we must reflect it (see Mat 5:14-16). The lighthouse, when its lights burn truly, will warn the mariner against danger, and enable him to pursue the right and safe way. So we may each guide some from the darkness and danger of sin, to the light and safety of Gods mercy in Christ. (Henry R. Burton.)
Light an emblem of Christ
There is no figure more common nor more beautiful in the Scriptures, than that by which Christ is compared to light. Incomprehensible in its nature, itself first visible, and that by which all else is so; light represents to us Christ, whose generation none can declare, but who must shine on us ere we can know aught aright whether of things Divine or human. Pure, uncontaminated, though visiting the lowest parts of the earth, and penetrating the most noisome recesses; what is light an image of, if not of that Divine Mediator, who contracted no stain, though born of a woman, in the likeness of sinful flesh? Instrumental in all the processes of vegetation, so that, without its vivifying power, the earth could not yield its kindly fruits, nor expose its verdant hues, what is light but the emblem of that source of illumination, of whom the Evangelist declares that He was the Light and Life of men? And without searching too narrowly into the particular sources by which this resemblance might be proved, we may say that Christ is to the material world what the sun is to the natural; and wherever the gospel has been published and received as a communication from God, the darkness has fled, as night flies before the day; and we know, that wherever the revelation made through Christ has been dispersed, wherever it has vouchsafed its cheering rays, the clouds of ignorance, and superstition, and irreligion have vanished, and holiness purity, and morality have illumined the horizon. It has done more. It has hung the very grave with bright lamps, and re-kindled the blazings of an almost quenched immortality. (H. Melvill, B. D.)
And the glory of Thy people Israel—
Christ the glory of His people
We shall now employ the natural Israel as a type of the Lords elect ones, and surely there is no straining of the text, when we say that Jesus Christ is the glory of the spiritual seed, the redeemed people. And why, with evident propriety, may the saints of God be compared to Israel?
1. Surely because God has made a covenant with them as He did with Jacob.
2. We may be compared with Israel, again, because if we be the children of God we have learned to wrestle with the angel and prevail.
3. It may be that you have another likeness to Israel in the fact that you are much tried. Faith must be tried. God had one Son without sin, but He never had a Son without the rod.
4. The true Israel, which are spiritually the Church of Christ, are said, according to the text, to be the Lords people.
(1) By His eternal choice.
(2) By redemption.
(3) By voluntary dedication of yourselves to Him.
I. When we say that Christ is our glory, we mean that WE GET ALL THE GLORY WE HAVE THROUGH HIM. Some men go to the schools for glory, others to the camps of war. In all kinds of places men have sought after honour, but the believer saith that Christ is the mine in which he digs for this gold, Christ is the sea in which he fishes for this pearl; he gives up all other searchings and looks for glory in Jesus, and nowhere else.
1. The glory of election.
2. The glory of redemption.
3. The glory of adoption.
4. The glory of justification.
5. The glory of sanctification.
Thus I might continue showing you that there is not a single treasure which a Christian possesses which does not come to him through Christ. He has nothing in which he can glory but what he is sweetly compelled to say of it, I gained this in the market of Calvary; I found this in the mines of a Saviours suffering; all this came to me through my bleeding, buried, risen, coming Lord, and He shall have the glory of it as long as I live.
II. WE SEE A GLORY IN CHRIST which swallows up all other glories, as the suns light conceals the light of the stars.
1. In Christs person.
2. In Christs sufferings.
3. In Christs resurrection.
4. In Christs ascension.
5. In Christs intercession.
6. In Christs second advent.
III. The text is true in the sense that WE GIVE GLORY TO HIM. There is life in a look at the Crucified One. There is life in simple confidence in Him, but there is life nowhere else. God send to His Church an undying passion to promote the Saviours glory, an invincible, unconquerable pang of desire, and longing that by any means King Jesus may have His own, and may reign throughout these realms! In this sense, then, Jesus is and must be the glory of His people.
IV. But there is another sense–namely, FROM JESUS IS REFLECTED ALL THE GLORY WHICH IS PUT UPON HIS PEOPLE. Whatever glory they have, and they have much in the eyes of angels, and much honour in the eyes of discerning men, it is always the reflection of the Saviours glory. I know some holy men and women for whom I cannot but feel the deepest and intensest respect, but the reason is because they have so much of my Master about them. I think I would travel many miles to talk with some of them, because their speech is always so full of Him, and they live so near to Him.
V. The text may be read in this sense: Christ is the glory of His people, that is to say, THEY EXPECT GLORY WHEN HE COMES. Our glory is laid up. When you follow Jesus in resurrection, what glory! But we must not begin to speak of that, for we should never leave off at all if we began to talk about that glory–the glory of perfection, the glory of being delivered from sin, the glory of conquest, having trodden Satan under our feet; the glory of eternal rest, the glory of infinite security, the glory of being like Christ, the glory of being in the light and brightness of God, standing, like Miltons angel, in the very sun itself. If you want to know what heaven is, you can spell it in five letters, and when you put the five letters together they sound like this: Jesus. That is heaven. It is all the heaven the angels round the throne desire to know. They want nothing better than this, to see His face, to behold His glory, and to dwell in it world with out end.
VI. THE PRACTICAL DRIFT OF THE SUBJECT.
1. We would give a word of warning to those of you who seek your glory anywhere else, because as surely aa you do so, even if you meet with honour for a time, you will have to lose it. It is always ill to put your treasure where it will be stolen from yon. Now, suppose you seek your glory in your learning. Well, well, well! Let the sexton take up your skull after you have been dead a little while, and what learning will there be in it, what show of wisdom will be found in it when it is resolved into a little impalpable brown powder? What will your science, and your mathematics, and your classics do for you in death and judgment? Suppose you seek your glory in fame, and become the favourite of the nation as a great soldier. When the grave-digger rattles your old bones about, what will that signify? You will have great fame, you say, and men will talk about you.
But he who hath his glory in Christ, when he openeth his eyes in the next world will see Christ, and so behold his glory safe, and firmly entailed upon him.
2. Another word, and that is a word of rebuke. There are some preachers we know of, and I suppose there will always be some of the genus, who preach, preach, preach, but they never preach what is Israels glory. They talk of anything but Christ.
3. There are some of you to whom I have a last word to say, and that is, some of you love Jesus Christ, but you are ashamed to say so. Now, since He is the glory of His people Israel, I shall be afraid of you and for you if you do not make Him your glory. (C. H. Spurgeon.)
Christ the glory of Israel
Christ was the glory of Israel.
1. Because He was a Jew by birth.
2. Because His history has vindicated all that was peculiar in the Jewish polity.
3. Because He confined His personal ministry to the Jews.
4. Because He has stamped the impress of Jewish thought on the mind of man.
5. Because He has invested the condition and prospects of the Jews with universal interest. (G. Brooks.)
The glory of Israel
There was salvation in this sight: there was light in it; and there was glory in it also. He will be–said Simeon–the glory of Thy people Israel. The prophet Isaiah was speaking of this same Saviour, when he said They shall hang on Him all the glory of His Fathers house Isa 22:24). The chief glory that a nation has is made up of the wise, and good, and great, and useful men who have belonged to it. We speak of Washington as the glory of America. We feel it an honour to belong to the nation which could claim Washington as one of its people. In Holland they call William, Prince of Orange, the glory of their nation. England, our grand old mother country, has had so many wise, and good, and great men, that it is hard to tell which to speak of as the best and greatest. They all help to make up the glory of the people of England. And any one who was born in England may feel it an honour to belong to a country which has produced so many good and great men. And in the same way it is the glory of the Jewish nation, or of Israel, as a people, that Jesus Christ, the Son of God, the Saviour of the world, belonged to their nation. Jesus was a Jew. And the Jewish people may well feel it an honour to belong to the nation among whom He was born. It is true in this sense that He is the glory of His people Israel. (Dr. Newton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. A light to lighten the Gentiles] – A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfilment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A light to lighten the Gentiles,…. Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Isa 42:6. “Light”, is one of the names of the Messiah in the Old Testament, as in Ps 43:3 Da 2:22, which passages are by the Jews k themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light which lightens every man with the light of nature and reason; and as the Messiah, he is come a light into the world: the light of the Gospel, in the clear shine of it, is from him; the light of grace in his people, who were in darkness itself, he is the author and donor of; as he is also of the light of glory and happiness, in the world to come: and particularly, the Gentiles enjoy this benefit of light by him; who were, and as this supposes they were, in darkness, as they had been some hundreds of years before the Messiah’s coming: they were in the dark about the being and perfections of God, about the unity of God, and the Trinity of persons in the Godhead, and about God in Christ; about his worship, the rule and nature of it; and the manner of atonement, and reconciliation for sin; the person, righteousness, and sacrifice of Christ; the Spirit of God, and his operations on the souls of men; the Scriptures of truth, and both law and Gospel; the resurrection of the dead, and a future state: now, though Christ in his personal ministry, was sent only to the Jews, yet after his resurrection, he gave his disciples a commission to go into all the world, to preach the Gospel to the Gentiles, in order to turn them from darkness to light; and hereby multitudes were called out of darkness into marvellous light: and this Simeon had knowledge of, and a few more besides him; otherwise, the generality of the Jewish nation were of opinion, that when the Messiah came, the nations of the world would receive no benefit by him, no light, nor comfort, nor peace, or prosperity: but all the reverse would befall them, as darkness, calamity, and misery: and so they express themselves in a certain place; l the Israelites look, or wait for
“redemption; for the day of the Lord shall be “light to them”; but; the nations, why do they wait for him? for he shall be “to them darkness, and not light”.”
But the contrary, Simeon, under divine inspiration, declares, and, blessed be God, it has proved true: he adds,
and the glory of thy people Israel; which is true of Israel in a literal sense, inasmuch as the Messiah was born of the Jews, and among them; and was first sent and came to them, and lived and dwelled with them; taught in their streets, and wrought his miracles in the midst of them; though this was an aggravation of their ingratitude and unbelief, in rejecting him: the Gospel was first preached to them, even after the commission was enlarged to carry it among the Gentiles; and many of them were converted, and the first Gospel church was planted among them; and an additional glory was made to them, by the calling of the Gentiles, and joining them to them, through the ministry of the apostles, who were all Jews; who went forth from Zion, and carried the word of the Lord from Jerusalem, to the several parts of the world: and this also is more especially true, of the mystical, or spiritual Israel of God, whose glory Christ is; being made of God unto them, wisdom, righteousness, sanctification, and redemption; they having such an head, husband, Saviour, and Redeemer, as he; and they being clothed with his righteousness, and washed in his blood, sanctified by his grace, and made meet for eternal glory; to which they have a right and claim, through the grace of God, and merits of Christ; and therefore glory not in themselves, but in Christ, who is their all in all.
k Jarchi in Psal. xliii. 3. Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. l Gloss. in T. Bab. Sanhedrin, fol. 98. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Revelation to the Gentiles ( ). Objective genitive. The Messiah is to be light () for the Gentiles in darkness (1:70) and glory () for Israel (cf. Rom 9:1-5; Isa 49:6). The word originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, ) or the people of God. The word Gentile is Latin from gens, a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.
Fuente: Robertson’s Word Pictures in the New Testament
A light [] . The light itself as distinguished from lucnov, a lamp, which the A. V. often unfortunately renders light. See on Mr 14:54. To lighten [ ] . Wrong. Rev., correctly, for revelation. Wyc., to the shewing. It may be rendered the unveiling of the Gentiles. Gentiles [] . Assigned to the same root as eqw, to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Mt 12:18, 21; Mt 24:14; Mt 28:19; Act 10:45; Act 11:18; Act 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ ‘s name among them. In Act 14:9; Eph 2:11, 18; Eph 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non – Israelitish nations which, as such, were formerly without God and salvation. See Act 14:23; Rom 16:4; Eph 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1Co 5:1; 1Co 10:20; 1Pe 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words eijv ajpokaluyin, above, for the unveiling of the Gentiles, instead of for revelation. Compare Isa 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.
Fuente: Vincent’s Word Studies in the New Testament
1) “A light to lighten the Gentiles,” (phos eis apokalupsin elthnon) “A light for an unveiling (revelation) of the nations,” to the Gentiles or heathen, then in darkness, meaning to all who were not racially or religiously Jews, as also formerly disclosed and confirmed, Psa 98:2-3; Isa 42:6-7; Mat 4:12-17.
2) “And the glory of thy people Israel.” (kai diksan laou sou Israel) “And a glory of your people Israel,” or to the praise of your race of Israel, that what God promised, He has and will perform, Gen 3:15; Gen 12:3; Gen 49:10; Isa 53:1-12. It was not Moses, David, or Solomon, but Jesus who was the Glory-one of Israel.
Fuente: Garner-Howes Baptist Commentary
32. A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Eph 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Eph 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but his first-born, (Jer 31:9😉 and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.
A light for revelation (198) means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Mal 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.
(198) “ Lumen ad revelationem.” — “ La ou nous avons traduit, Pour l’esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils.” — “Where we have translated, For the enlightening, the Greek word ( ἀποχάλυψις) sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles.”
Fuente: Calvin’s Complete Commentary
(32) To lighten the Gentiles.Literally, for a revelation to the Gentiles. The idea is strictly that of the withdrawal of the veil spread over all nations of Isa. 25:7.
The glory of thy people Israel.Here, again, the language is the natural utterance of the hope of the time, not the after-thought of later years. The Christ whom Israel had rejected was hardly the glory of the people when St. Luke wrote his Gospel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. To lighten the Gentiles The secular and unspiritual masses of Jews fell into the fanatical and arrogant notion, that Christ was to be merely a circumscribed and exclusively Jewish Messiah; the twelve apostles could hardly be made to resign that notion. Even after the resurrection it took the independence of a martyred Stephen and all the powers of an inspired Paul to assert the full rights of the Gentiles in the Church of God. Scholars have said that in the work of opening the gates of Christianity to the Gentiles Stephen was the forerunner of Paul. Might it not be said that Simeon was the forerunner of Stephen, and the Gentile Luke the historian of both? Yet the true doctrine on the subject is explicitly and repeatedly declared not only here but in the prophecies of the Old Testament. Compare Isa 9:2; Isa 40:1; Isa 49:6. Those who understood the prophets, and caught their true spirit like Simeon, would not need the power of prophecy to understand those passages.
Fuente: Whedon’s Commentary on the Old and New Testaments
32 A light to lighten the Gentiles, and the glory of thy people Israel.
Ver. 32. The glory of thy people Israel ] Oh! pity their perverseness, and pray their conversion, that the Jews may call God Abba, the Gentiles Father,Dan 12:11Dan 12:11 . There is a prophecy of the Jews’ final restoration (saith Mr Case, God’s waiting to be gracious), and the time is expressed, which is 1290 years after the ceasing of the daily sacrifice, and the setting up of the abomination of desolation; which is conceived to be about Julian’s time, who assayed to rebuild the temple of the Jews, but was hindered from heaven. This was anno Dom. 360, to which if you add 1290 years, it will pitch the calculation upon the year 1650.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] See Isa 49:6 . The general term of the last verse ( . . ) is here divided into two, the Gentiles, and Israel.
It is doubtful, whether is to be taken as co-ordinate with (so Bengel, Meyer, De W., alli [26] .), or with . The former seems more probable; and so E. V.
[26] alli= some cursive mss.
Fuente: Henry Alford’s Greek Testament
Luk 2:32 . . .: the Gentiles are to be more than spectators, even sharers in the salvation, which is represented under the twofold aspect of a light and a glory. and may be taken in apposition with as objects of : salvation prepared or provided in the form of a light for the Gentiles, and a glory for Israel. Universalism here, but not of the pronounced type of Lk. (Holtz., H. C.), rather such as is found even in O. T. prophets.
Fuente: The Expositors Greek Testament by Robertson
A light. Greek. phos. See App-130. Quotedfrom Isa 42:6.
to lighten = for (Greek. eis, as in Luk 2:34) a revelation of. Greek. apokalupsis = a revelation by unveiling and manifesting to view. The first of eighteen occurrences. All noted in App-106. Compare Psa 98:2, Psa 98:3. Isa 42:6; Isa 49:6; Isa 52:10, &c. the Gentiles. See Isa 26:7. glory. The special blessing for Israel. Israel has had the “light”. She is yet to have the glory.
Fuente: Companion Bible Notes, Appendices and Graphics
32.] See Isa 49:6. The general term of the last verse (. . ) is here divided into two, the Gentiles, and Israel.
It is doubtful, whether is to be taken as co-ordinate with (so Bengel, Meyer, De W., alli[26].), or with . The former seems more probable; and so E. V.
[26] alli= some cursive mss.
Fuente: The Greek Testament
Luk 2:32. , a light) This stands in apposition with , thy means of salvation, Luk 2:30.- ) that God and His Christ may be revealed to the Gentiles, and that they may be revealed to their own selves in His light.-, of the Gentiles) Construe with , a light [but Engl. Vers. with , to lighten the Gentiles]: a light of the Gentiles, and one about to be revealed to them [the same]: see Rev 21:23-24.- , and the glory) Construe with , a light [i.e. in apposition to , Luk 2:30], there being no , in, understood. Light, and glory or splendour, are synonymous; but in such a way as that the glory expresses something greater than a light, and implies therefore the peculiar privilege of Israel, on account of its especial tie of connection with this [Him the] King of Glory.-, Israel) Even after the call of the Gentiles, Israel shall enjoy this glory.
Fuente: Gnomon of the New Testament
light: Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3, Isa 60:19, Mat 4:16, Act 13:47, Act 13:48, Act 28:28, Rom 15:8, Rom 15:9
and: Psa 85:9, Isa 4:2, Isa 45:25, Isa 60:19, Jer 2:11, Zec 2:5, 1Co 1:31, Rev 21:23
Reciprocal: Deu 10:21 – thy praise Deu 32:43 – Rejoice 1Ki 15:4 – give him Psa 3:3 – my Psa 13:3 – lighten Psa 148:14 – the praise Isa 11:10 – to it shall Isa 14:1 – the strangers Isa 19:24 – shall Isa 25:7 – he will Isa 28:5 – shall the Isa 40:5 – all flesh Isa 51:4 – I will make Isa 60:9 – because Amo 8:7 – sworn Zec 2:11 – many Mal 4:2 – the Sun Mat 12:18 – and he Mar 16:15 – into Luk 1:79 – give Luk 2:10 – to Joh 1:4 – the life Joh 4:42 – and know Joh 7:35 – teach Joh 8:12 – I am Joh 9:5 – long Joh 9:7 – and came Joh 11:52 – not Joh 12:46 – am Act 11:1 – the Gentiles Act 15:14 – declared Act 26:18 – and to Act 26:23 – and should Rom 4:9 – Cometh 1Ti 3:16 – preached 2Ti 1:10 – now 1Pe 2:7 – precious
Fuente: The Treasury of Scripture Knowledge
WALKING IN THE LIGHT
A Light to lighten the Gentiles.
Luk 2:32
Gods people, in the days of the old dispensation, lived and moved in dim twilight. We have GODs blessed sunshine flooding us with light.
I. If we would walk in the Light we must look for it. The secret was told to Simeon, but if he had not listened and obeyed and waited and watched in the Temple day by day it would never have been his honour and joy to hold the True Light in his arms. The Wise Men saw the star, but if they had not forsaken home and friends, and risked health and life to follow its leading they would never have knelt at the young Childs feet. The whisper came to the holy man in the Temple courts, the strange star bore its silent message to the three, but the blessing was theirs because they obeyed and came to the Light. It would never have been theirs otherwise.
II. The message rings in our ears continually.For us there is far more than the pale light of a star shining in the darkness. The rising day floods our path and makes all things plain. But so many are careless and listless and take no heed. And many are more than careless and listless. They shut their eyes to the light, and walk blind in the very Presence of their Lord. And yet we know how He hates lukewarmness, and how great shall be the condemnation of those who in the midst of broad day walk on still in darkness.
III. Arise and Christ shall give thee light.If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin. He must be hopelessly ill who can always be sad and weak in fresh air and under the cheerful sunshine. Let us rise from our sloth and quit our narrow thoughts and dark ways and foolish imaginings, and walk in the bright track of the Sun of Righteousness, hastening on to His Presence, and then our weakness will become strength, and our foolishness wisdom, and our earthliness spirituality, and as the years go by our joys will increase and our peace deepen, and our vision become more sure, because we have the promise that the Sun of Righteousness shall never go down.
Fuente: Church Pulpit Commentary
2
Gentiles is from a Greek word that means “nations,” and that was what God promised to Abraham as recorded in Gen 18:18. While all nations were to be blessed through Jesus, the people of Israel were especially honored since he was a Jew.
Fuente: Combined Bible Commentary
Luk 2:32. A light. This defines salvation.
For revelation to the Gentiles. Comp. Isa 49:6; where there is a similar prophecy. The idea is that of Old Testament prophecy: The light of the world rises in Israel, extends its influence to other nations, which submit to the Messiah and receive the light of truth. Comp. Isa 2:2; Isa 11:10; Isa 44:5;
And the glory. This also defines salvation; some take it as defining light but this destroys the poetic parallelism, and is otherwise objectionable. The end proposed is not the glory of Israel, but the coming of the Messiah, and His salvation is the true glory of Israel, that which really exalts it above other nations, hat for which it was chosen.