Exegetical and Hermeneutical Commentary of Luke 2:38
And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
38. that looked for redemption ] See Luk 24:21; Mar 15:43; 1Co 1:7; Tit 2:13; Heb 9:28. See Excursus VII.
in Jerusalem ] The readings vary. Perhaps it should be for the redemption of Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 38. Coming in that instant] , at that very time-while Simeon held the blessed Redeemer in his arms, and was singing his departing and triumphal song.
Gave thanks likewise] She, as well as Simeon, returned God public thanks, for having sent this Saviour to Israel.
Spake of him] Of the nature and design of his mission; and the glory that should take place in the land.
To all them that looked for redemption] As Daniel’s seventy weeks were known to be now completed, the more pious Jews were in constant expectation of the promised Messiah. They were expecting redemption, ; such a redemption as was to be brought about by an atonement, or expiatory victim, or ransom price. See Clarke on Lu 1:68.
In Jerusalem.] It is probable she went about from house to house, testifying the grace of God. In the margin of our common version, Israel is put instead of Jerusalem, which the translators thought was nearly as eligible as the word they received into the text. This marginal reading is supported by several MSS., all the Arabic and Persic versions, the Vulgate, and most copies of the Itala. Were this reading to be received, it would make a very essential alteration in the meaning of the text, as it would intimate that this excellent woman travelled over the land of Israel, proclaiming the advent of Christ. At all events, it appears that this widow was one of the first publishers of the Gospel of Christ, and it is likely that she travelled with it from house to house through the city of Jerusalem, where she knew they dwelt who were expecting the salvation of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
38. coming in“presentingherself.” She had been there already but now is found “standingby,” as Simeon’s testimony to the blessed Babe died away, readyto take it up “in turn” (as the word rendered “likewise”here means).
to all them, &c.thesense is, “to all them in Jerusalem that were looking forredemption”saying in effect, In that Babe are wrapt up allyour expectations. If this was at the hour of prayer, when numbersflocked to the temple, it would account for her having such anaudience as the words imply [ALFORD].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And she coming in that instant,…. That the parents of Christ brought him into the temple; just as Simeon was embracing him in his arms, and blessing God for him, and saying the things concerning him he had done; and who also came at that juncture, as he did, under the impulse, and by the direction of the Spirit of God;
gave thanks likewise unto the Lord: praised him, as he had done, that he had sent the promised, and long looked for Messiah and Saviour; and that she had lived to see his blessed face, and this happy day; and that she should be directed to come in at this instant, and be favoured with this singular mercy of seeing the new born Saviour, and his honoured parents:
and spake of him to all them that looked for redemption in Jerusalem; this she either did at this time; they in Jerusalem that looked, and diligently waited for, and earnestly desired the Messiah, and spiritual redemption and salvation by him, being now assembled together in the temple; or afterwards, as she had opportunity of conversing with them, when she acquainted them with what she had heard and seen. By “the redemption” they were looking for, is meant, the Redeemer; as by salvation, the Saviour, in Lu 2:30. Some versions, as the Syriac, Arabic, and Ethiopic read, “the redemption of Jerusalem”; not literally, but spiritually, understood, even the redemption of the church of Christ, which is often so called: and others, as the Persic version, “the redemption of Israel”; that is, of spiritual Israel: some read “in Israel”; so one copy of Stephens’s.
Fuente: John Gill’s Exposition of the Entire Bible
Coming up (). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Lu 10:40. But here it probably means coming up and standing by and so hearing Simeon’s wonderful words so that her words form a kind of footnote to his.
Gave thanks (). Imperfect middle of a verb () in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (, imperfect again) “to all them that were looking for (, as in 1:35 of Simeon) the redemption of Jerusalem ( ).” There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have “in Jerusalem” but “of Jerusalem” is correct. What they meant by the “redemption of Jerusalem” is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25) and Zacharias (1:68) sang of redemption for Israel (Isa 40:2).
Fuente: Robertson’s Word Pictures in the New Testament
Coming up [] . See on verse 9. Gave thanks [] . The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression “to return thanks” for something received. Compare Sept., Psa 79:13. Spake. Not a public utterance, for which the words, those that waited, etc., would be inappropriate. It was to the pious ones who were with her in the temple, waiting for the Messiah.
In Jerusalem [ ] . All the best texts omit ejn, in. Render, as Rev., the redemption of Jerusalem. Nearly equivalent to the consolation of Israel, verse 25. Compare chapter Luk 1:68, and see Isa 40:2.
Fuente: Vincent’s Word Studies in the New Testament
1) “And she coming in that instant,” (kai aute te hora epistasa) “And as she was coming in at that time,” she herself, unaided, as a strong, vigorous, and aged widow.
2) “Gave thanks likewise unto the Lord,” (anthomologeito to theo) “She likewise gave thanks to God,” in a manner of thanks similar to that of the aged Simeon, Luk 2:28-35, and similar to that of the angels that came to the shepherds.
3) “And spake of him,” (kai elalei peri autou) “And she spoke repeatedly concerning him,” concerning Jesus, as taught by the Spirit, witnessed of Him, as one of His redeemed, Psa 107:2; Act 10:43; Joh 19:10.
4) “To all of them,” (pasin tois) “To all of those,” who were present, to Simeon, and many others who too were pious persons looking for the Redeemer.
5) “That looked for redemption in Jerusalem.” (prosdechomenois lutrosin lerousalem) “Who were expecting redemption in Jerusalem,” instead of Israel, as in Luk 2:25; yet related to Isa 40:2, where they resided and devoutly worshipped, Rom 3:24; Mar 15:43; Act 26:7; Tit 2:13.
AGED CHRISTIANS
First things are significant things, especially at the opening of a new dispensation. When, therefore, we find in the gospel-story that the first evangelists were old people, both old and young should take the hint. Old Christians must never tell us any more that they are past service. God has no such word as “superannuated” written against any name in His book. The young Christian, joyful with a soul that colors all things with the freshness and glory of its own morning, can never say of the old Christian, “I have no need of thee.” No hand can turn back the shadow on the dial of time; no spell can change the gray hair into its first bright abundant beauty; no science can discover the fountain of youth told about in Spanish tales of old romance; but the grace of God can do infinitely more than that. It can keep the heart fresh; it can make the soul young, when the limits are old.
-Stanford
Fuente: Garner-Howes Baptist Commentary
38. Made acknowledgment also to God (206) The holy melody, which proceeded from the lips of Simeon and Anna, is praised by Luke, in order that believers may exhort each other to sing with one mouth the praises of God, and may give mutual replies. When he says, that Anna spake of him to all who looked for redemption in Jerusalem, he again points out the small number of the godly. For the substance of faith lay in this expectation; and it is evident, that there were few who actually cherished it in their minds.
(206) “ Louoit aussi le Seigneur;” — “praised also the Lord.”
Fuente: Calvin’s Complete Commentary
(38) Gave thanks.The word so translated occurs here only in the New Testament, but it is found with this meaning in the LXX. version of Psa. 79:13.
That looked for redemption in Jerusalem.The better MSS. give, the redemption of Jerusalem, the phrase being the counterpart of the consolation of Israel in Luk. 2:25. Both the verbs gave thanks and spake imply continued, and not merely momentary action.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
38. That instant Not at that precise moment, but at that hour.
Gave thanks likewise and spake of him The triad of hymns is divided between Elisabeth, Mary, and Simeon. Neither Zacharias, Joseph, nor Anna are inspired to utter sacred song. But Anna gives thanks and preaches Jesus to the Christians in heart, and in anticipation, who doubtless form her circle in life.
Looked for redemption Redemption, from the wickedness, oppression, and impending ruin of a guilty age and world through the advent of a holy Messiah sent from God. The truly devout dwelt upon and longed for the holy Deliverer who would turn away unrighteousness from Jacob. The mere political patriots looked for a hero-king who would make Jerusalem something higher than Rome.
In Jerusalem Even in this fallen city and depraved age a few there were whose piety, like that of Zacharias and Elisabeth, was true, profound, and acceptable to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 2:38. Gave thanks likewise The version of 1729 renders it, she expressed her thanks to the Lord, and spoke of Jesus; and it must be acknowledged, that there are in Luk 2:22; Luk 2:27 instances, in which the relative pronoun refers to a remote, and not immediately preceding substantive: but it is so evident, that Christ is so often called the Lord by St. Luke, as well as by the other sacred writers, that there can be no necessityfor giving the passage such a turn. If it be objected, that the infant Jesus, as an infant, did not seem capable at that time of returning her gratitude, we answer, that Anna might properly be said to make her acknowledgements to the Lord, if she addressed herself to the child; as Simeon had done, confessing him to be the Messiah. The original phrase , may have reference to Simeon’s speech, and might be intended to intimate that this of Anna was a kind of response or counterpart to his; and it is not improbable that she, like Simeon, might also address some lofty hymn of praise to the God of Israelon this great occasion: at least this may be inferred from the words, “She spoke of him to all those of her acquaintance in Jerusalem, who were waiting, like herself, for the promised redemption of Israel by the Messiah;” of whose speedy appearance there was an earnest expectation raised among the pious and devout, as the appointed period of his coming now evidently approached. For the sceptre appeared to be departing from Judah, though it was not actually gone; Daniel’s weeks were plainly near their period; and the revival of the spirit of prophesy, joined with the memorable occurrences relating to the birth of John the Baptist and of Jesus, could notbut encourage and quicken the expectation of pious persons at this time. See Dr. Doddridge and Bishop Chandler. An old copy mentioned by Dr. Mill, reads the last clause of this verse thus; to all who looked for the redemption of Israel. The example of these aged saints ought to impress and animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Their venerable lips, so soon to be silent in the grave, should now be employed in the praises of their Redeemer, that they, by the grace of God, may have thepleasuretosee,throughtheirpious attempts, the rising generation improved in true religion, and that they may quit the world with the greater tranquillity in the view of leaving those behind them, to whom Christ will be as precious as he hath been to them, and who will be waiting for God’s salvation, while they are gone to enjo
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 2:38 . ] in which occurred the previously described scene with Simeon.
] having made her appearance , namely, to speak. Comp. Aeschin. p. 65, 5; Xen. Anab. v. 8. 9, Sympos. ii. 7. The suddenness and unexpectedness in the demeanour of the aged widow is implied also here (comp. on Luk 2:9 ) in the context. On (comp. LXX. Psa 79:13 ; 3Ma 6:33 ), in the case of which “referendi reprehendendique sensum habet,” see Winer, de verbor. compos. usu , III. p. 18 ff. The tenor of her utterance of praise to God ( ) is after what was related of Simeon obvious of itself, and is therefore not more precisely specified.
] , Euthymius Zigabenus. Jesus is the subject still present, as a matter of course, in the conception of the narrator (from Luk 2:34 f. onwards), although not mentioned in the context (Winer, p. 132 [E. T. 180 f.]).
. ] Comp. Luk 2:25 . With the reading . without (see the critical remarks), deliverance of Jerusalem is not essentially distinct from ., Luk 2:25 , comp. Luk 1:68 , since Jerusalem is the theocratic central seat of God’s people. Comp. Isa 40:2 . We may add, the . . . took place on her part likewise , namely, after she had presented her praise to God. The pious ones waiting for the Messiah are with her in the temple, and to them all she makes communication about the child that is present. But this is not to be conceived of as a public utterance , for which the limitation . would not be appropriate.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
38 And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
Ver. 38. Gave thanks likewise ] Succinuit Simeoni, seconded Simeon, and sang the same song. This was somewhat extraordinary, as being against that, 1Ti 2:12 , and therefore occured only in troublesome and confused times of the Church; as likewise Huldah the prophetess. Our Praedicantissae have here no patronage.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38. ] The . has been understood (by Erasm., Calv., Calov., alli [31] .) to refer to Symeon’s also having praised God: but Winer, Meyer, and Bleek more accurately regard the prep. as pointing to the retributive nature of the offering of praise.
[31] alli= some cursive mss.
It was possibly at the hour of prayer; as she spoke of Him to numbers, who would at such a time be flocking to the temple.
Fuente: Henry Alford’s Greek Testament
Luk 2:38 . The T.R. has yet another here (the third), before , which really seems wanted as nominative to the verb following, but which one can imagine scribes omitting to relieve the heaviness and monotony of the style. (here only in N. T.): perhaps no stress should be laid on the preposition , as the compound verb occurs in the sense of the simple verb in Sept [32] (Psa 79:13 ). The suggestion of an antiphony between Anna and Simeon (Godet; vicissim , Bengel) is tempting = began in turn to give thanks. The may refer to spectators = be an to praise God openly before all (Hahn). The subject of her praise of course was Jesus ( ), and its burden that He was the Saviour. points to an activity not confined to a single utterance; she spoke again and again on the theme to all receptive spirits. The omission of before . in [33] [34] , etc., gives us a peculiar designation for the circle to whom the prophetess addressed herself = those waiting for the redemption of Jerusalem (instead of Israel in Luk 2:25 ). Yet Isa 40:2 “speak ye comfortably to Jerusalem” makes such a turn of thought intelligible. And there might be discerning ones who knew that there was no place more needing redemption than that holy, unholy city.
[32] Septuagint.
[33] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[34] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
Fuente: The Expositors Greek Testament by Robertson
coming in = standing by.
that instant = at the same time (or hour).
thanks = praise.
the Lord. All the texts read “God”.
looked = waited.
redemption. See notes on Luk 2:24; Luk 24:21. Mar 15:43.
Fuente: Companion Bible Notes, Appendices and Graphics
38.] The . has been understood (by Erasm., Calv., Calov., alli[31].) to refer to Symeons also having praised God: but Winer, Meyer, and Bleek more accurately regard the prep. as pointing to the retributive nature of the offering of praise.
[31] alli= some cursive mss.
It was possibly at the hour of prayer; as she spoke of Him to numbers, who would at such a time be flocking to the temple.
Fuente: The Greek Testament
Luk 2:38. ) in return for the Divine favour, she made public acknowledgments. The word answers to the Hebrew .-[ , concerning Him) viz. Jesus as being the Redeemer.-V. g.]-, to all) There were therefore no few who looked for redemption. Others, although they believed that Messiah would come, were not looking for Him.-, in) to those who were in Jerusalem looking for redemption.[30]
[30] Thus Beng. joins . with .: not with , redemption in Jerusalem, as Engl. Vers. But Bbc Vulg. Memph. Theb. Syr. Iren. 187, omit , which requires the connection of with ., the redemption of Jerusalem. ADd, however, support the of the Rec. Text.-ED.
Fuente: Gnomon of the New Testament
redemption
(See Scofield “Rom 3:24”)
Fuente: Scofield Reference Bible Notes
coming: Luk 2:27
gave: Luk 2:28-32, Luk 1:46-56, Luk 1:64-66, 2Co 9:15, Eph 1:3
looked: Luk 2:25, Luk 23:51, Luk 24:21, Mar 15:43
Jerusalem: or, Israel
Reciprocal: Psa 27:14 – Wait Psa 130:5 – I wait Pro 16:31 – if Son 8:1 – that thou Isa 8:17 – I will look Zec 11:11 – that waited Mal 3:1 – and Mal 3:16 – spake Mat 2:11 – they saw Luk 2:17 – General Joh 1:41 – first Act 26:7 – hope
Fuente: The Treasury of Scripture Knowledge
8
Spake . . . looked for redemption in Jerusalem. Only an inspired person could speak on this subject with any authentic assurance, hence this good woman used her qualification as a prophetess for that purpose.
Fuente: Combined Bible Commentary
Luk 2:38. At that very hour, i.e., when the meeting with Simeon took place.
Gave thanks unto God, according to the better supported reading. She gave praise to the Father for sending the Messiah.
Spake of him. Evidently of the child.
To all them, etc. Not openly to everybody, but to the circle of pious people expecting the Messiah. This probably took place on the spot (comp. Luk 2:17). It may have been the hour of prayer, when numbers of this class would be present.
For the redemption of Jerusalem. The correct reading favors this translation, which refers to the same Messianic expectation indicated by the E. V., but points to Jerusalem as the place where redemption would begin. These expectant souls were probably obscure persons, and any extended knowledge of the prophecies respecting this child would be checked by the flight to Egypt and the withdrawal to Nazareth. Thus the accounts of Matthew and Luke undesignedly supplement each other.