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Before we continue on with out text, last week Phil brought up a point about verse
14 which has the angels in heaven singing:
“Glory to God in the highest, and on earth peace, good will toward men.”
Brother Faber mentioned that he had been told that this is not the best translation but that it ought to read:
“Among men in whom he is well pleased (which in the Greek is “en anthrôpois eudokias”).
So I went to some of the best Greek scholars and Robertson, being one of them, writes:
The Textus Receptus (Authorized Version where we get the King James) also has eudokia, but the genitive eudokias is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here.
We also note how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill.
I consulted a number of other translations and discovered, of course, that all of the translations that following the Authorized text keep it as Peace on earth good will toward men, and those that follow the critical text all read some version of:
“Peace on earth to men of goodwill.”
When we think about it, this does make some good sense as we would hope non-peace would be upon men of non-goodwill – so that the non-peace will cause them to turn to God.
(Verse 15)
Luke 2.15-40
May 19th 2019
Meat
15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
17 And when they had seen it, they made known abroad the saying which was told them concerning this child.
18 And all they that heard it wondered at those things which were told them by the shepherds.
19 But Mary kept all these things, and pondered them in her heart.
Let’s go back to verse 15:
15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.
So, the shepherds have had a heavenly visitation of an angel and then a host of angels singing Glory to God in the Highest. And once the visitation ends they shepherd say
“Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.”
And here we come to the King James description of Jesus (again) being described as a “thing.”
We recall that when Mary asked the angel how she would conceive not knowing a man he said in Luke 1:35
“And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”
You might remember when we covered this passage that the Greek term hagias (Holy) is the only word present and the translators included “thing” in the passage.
We might say the same thing here because the wise men did not say “thing” here the way we say thing.
The word they used is rhema – which is often translated word – “let’s go see this word which is come to pass.”
If rhema is translated word, and logos is translated word (as we have learned in our study of John) why the different words and how are they differentiated – if at all.
Some believers (especially charismatics) do not see any difference between the two terms but there is.
Logos means the whole communication of a thing – this is why we read in John 1:
In the beginning was the logos, and the logos was with God and the logos was God.
The Bible is logos – the whole word of God. Jesus of Nazareth is logos – the fullness of God.
When we see Jesus or read the word we are taking in the whole of who and what God is – and it is not always understandable. It takes time and study to understand the whole of God doesn’t it, as it does to understand his written word.
Logos is the mind, the heart, the wisdom, the love, the will, the passion, the righteousness of God – which is revealed in both His written word and in His only begotten Son.
Then there is rhema – the word used here by the shepherds to describe the babe in the manger.
Rhema is the words spoken or the message given at the time. When Jesus told the two disciples to go and prepare the room for the Passover meal, he used rhema – directives, which were akin to revelations.
Rhema are words that directly reveal something – like go to the store.
We might see rhema in our lives relative to the faith as revelations that are not necessarily logos expressions from God.
We are riding a motorcycle and something tells us or reveals to us that we should pull over.
And listening to the rhema (which is a message from God) we do so only to see a truck run a red light and hit the car we were traveling next to.
When some people read the Bible, they do not understand it – the whole message of it – the logos. But when a pastor teaches the Bible to them the rhema (direct message) makes sense to them.
See the difference in the terms?
So, what the shepherds were saying was:
“Let’s go to Bethlehem to see the direct message given to us by the angel – the actual revelation we have been given or the fulfillment of it.
Bottom line, in Christianity the Logos and the Rhema go hand in hand. We might think we got a revelation (direct message – rhema) from God that says:
“Go to the store and rob it.”
But if the Logos does not support such a thing contextually, we realize the direct message we have received came from something or somewhere else.
Okay. Had to get that out of the way. So the thing the Shepherds are speaking of it the direct revelation of the angels words, not that Jesus was a thing.
“let’s go to Bethlehem and see this revelation that has come to pass from the Lord” (which by the way, was in accordance to the prophetic utterances contained in the logos or written word of God.
16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.
We get nothing more from Luke – nothing that they might have said – just the fact that they came and verified what the angel had said in verse 11:
“For unto you is born this day in the city of David a Savior, (Soter) which is Christ (Christos) the Lord (Kurios).” (Verse 17)
17 And when they had seen it, they made known abroad the saying which was told them concerning this child.
We note that these men were told by the angel to go and see this Christ child in the actual manger with his parents on the day he was born.
They were not told by the angel to go and believe him and to share the news but to actually vet the angels message before sharing it with others.
This is the way God works – it is how he worked in sending his own son.
God did not have an apparition show up out of nowhere, out of an unknown people, and live a mysterious hidden life of mysticism.
He had a actual people, living actual historical lives, receiving actual prophecy of a promised Messiah to come in a material world, and then he had that messiah arrive through the same means we all arrive, and then started building witnesses – first, his parents, then shepherds, then John the Baptist, then twelve apostles, then all who were healed of him, and then all who witnessed his death and resurrection and ultimate ascension.
This was open revelation proven in and through actual witnesses in real time and real places.
The manuscripts of the history were actually written and handed down – not in secret and not couched in fables and ancient myths.
So when I am confronted with so called mythologies that echo things that are also in Christian history I look to the veracity of such claims relative to material evidences and actual historical settings.
When someone tells me that their prophet received a book from angels that speaks of mythical people, or gods, I am able to side with an actual history from actual people in real time.
Having seen the Christ child themselves, the shepherds now had evidence that would satisfy others; and accordingly they became the first preachers of the gospel, and went and proclaimed to others that the Messiah had come. And we see that news of the Messiah, before he had actually done any of the work of the Messiah, was passed around at that time.
We might wonder if many people in that day were claiming to know the Messiah – as I imagine there were counterfeits.
(verse 18)
18 And all they that heard it wondered at those things which were told them by the shepherds.
We are also left to wonder if Jesus had people watching him as he grew, seeing if he really was living up to being the promised Messiah, kind of like the Dali Lama or if they sort of forgot the whole idea. Interesting non the less. But apparently while the masses wondered about the claims of the Shepherd, Mary his mother had another take on things as we read in verse 19:
19 But Mary kept all these things, and pondered them in her heart.
Which is totally normal, I mean, Mary is the one who conceived of the child from the Holy Spirit – I doubt she would ever not take all things about him into account or not ponder them in her heart.
And so at verse 20 we continue on with the story. Let’s read – to verse 40!
20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
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.
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;
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
25 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.
26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ.
27 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,
28 Then took he him up in his arms, and blessed God, and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
30 For mine eyes have seen thy salvation,
31 Which thou hast prepared before the face of all people;
32 A light to lighten the Gentiles, and the glory of thy people Israel.
33 And Joseph and his mother marvelled at those things which were spoken of him.
34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
36 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;
37 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.
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.
39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
Okay, back to verse 20:
20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.
Apparently, the visual confirmation of what the angel had said filled them with joy.
21 And when eight days were accomplished for the circumcising of the child, his name was called JESUS (Yehoshua) which was so named of the angel before he was conceived in the womb.
Genesis 17:12 and Leviticus 12:3 establish the time standards for circumcision. We also note that the naming of the Christ Child was concurrent with his circumcision – which was what happened in the case of John the Baptist.
The name yeh-ho-shoo’-ah is similar and interchangeable with Joshua and Jehoshuah, Y@hovah, yasha`Howshea` and Yeshuwa.
Of course the Greek of Yehoshua is Ieasous, and the transliteration of Ieasous is Jesus – Jeebus if you are from the Philippines.
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;
Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child and about eighty for a female, and during that time she was deemed impure meaning she was not permitted to go to the temple or to engage in religious services with the congregation, Leviticus 12:3,4.
The child was also to receive purification by the way. And it was at Jerusalem where the woman would be deemed purified where she was sprinkled with blood at a place called Nicanor’s gate.
In other words, this is where she received what was called her propitiation (or atonement).
Based on Exodus 13:2 every first-born male child among the Jews was regarded as holy to the Lord. By their being holy unto the Lord it meant that they belonged to the office of priests and they were to be
set apart in the service of God offering up sacrifice and to perform the duties of religion for the family.
In all likelihood, the duties of religion that were on the father would go to the firstborn son when he became too old or died.
Once God chose the tribe of Levi to serve in the sanctuary, (based on Numbers 8:13-18) the need to properly continue to present the child to God continued with an offering. Verse 23 explains this saying:
23 (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord)
(this is found in Exodus 13:12; 22:29 and Numbers 8:17) Verse 24 wraps up what Jesus parents did according to the law, saying:
24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons.
From this we know that Jesus family was not of means as she did not opt to sacrifice more costly animals but resorted to offering up the offering God would accept from poor people. (At verse 25 we head into a new direction)
25 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 Spirit was upon him.
Some believe that this Simeon was a son of the famous Hillel, a distinguished teacher in Jerusalem, and president of the Sanhedrim but this is not certain.
What is reasonably believed is he was an aged man of distinction, he had a good reputation, and was anxiously expecting the coming of the Messiah.
Here Luke calls him, “Just,” (devout and righteous) and that the Holy Spirit was upon him.
In this state Luke says that he was:
“Waiting for the consolation of Israel,” which is another way to say that he was waiting to be comforted at the arrival or appearing of the Messiah.
According to some Hebrew scholars it was common for the Jews to swear by “the consolation of Israel” but this phrase is not found in scripture.
26 And it was revealed unto him by the Holy Spirit that he should not see death, before he had seen the Lord’s Christ.
How this revelation came we do not know but it was by the Holy Spirit which told him clearly that
He would not see death before he had seen “the Lord’s Christ” or as other version put this,
The Lords Messiah
The Lords anointed one
As we mentioned last week the word Christ means anointed, and it would have probably been better to use that word here. (verse 27)
27 And he came by the Spirit into the temple (by the direction of the Spirit – remember the Holy Spirit was upon Him): and when the parents brought in the child Jesus, to do for him after the custom of the law,
28 Then took he him up in his arms, and blessed God (praised God), and said,
29 Lord, now lettest thou thy servant depart in peace, according to thy word:
This word is in the “indicative mood,” and signifies that God was permitting him to die in peace by relieving his anxieties, fulfilling the promises, and having, by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live.
Let thy servant depart (die) in peace.
30 For mine eyes have seen thy salvation,
31 Which you have prepared before the face of all people;
I love how Simeon praises YHWH for having see the salvation which prepared it before the face of all people.
This was God’s doing, Simeon acknowledges. And then speaking of the Salvation God had prepared he adds that this salvation would be:
32 A light to lighten the Gentiles, and the glory of thy people Israel.
This promise to the Gentiles goes all the way back to several Old Testament passages including:
A messianic passage which, speaking of Jesus, says in Isaiah 49:1
“Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.”
Isles are always referencing Gentiles.
Dropping down 21 verses we read:
Isaiah 49:22 Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders.
Isaiah 52:10 The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Psalm 98:3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.
Simeon says that the Messiah would be like a light to shine unto the Gentiles which alludes to the idea that the Gentile nations would be sitting in darkness – imagery for ignorance and sin and that Christ would be a light to them.
And Simeon adds that this Salvation would also be the glory of thy people Israel – which, of course, we know that Jesus was born among the Jews, was a Jew and came to his own (the Jews) first.
He would be a glory to them.
33 And Joseph and his mother marveled at those things which were spoken of him.
34 And Simeon blessed them, and said unto Mary his mother, “Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
“This child is appointed or constituted for the fall and rising again of many in Israel.”
The word fall here is synonymous with misery, suffering, disappointment, or ruin.
This is a plain reference to the passage in Isaiah 8:14-15 where it says that the Messiah would be a stone of stumbling and a rock of offence to the Nation.
Of course, many expected a temporal prince or Savior and in this way they were greatly disappointed – so much so that they rejected him and fell (this child will be a fall) to many in Israel.
This fall or destruction occurred when more than a million were brought low at the hand of the Romans.
“And a rising again of many in Israel.”
The word “again” is not expressed in the Greek. Bottom line, many would fall (be ruined) at His coming/presence and many would rise, by looking to Him in faith and living/escaping from the coming wrath.
“And for a sign that which shall be spoken against:”
This line seems to mean that The Lord would become or be a distinguished object of contempt and rejection by many of the people.
He was despised and rejected of men, and his ways and teachings have been ridiculed and oppose by millions.
And Simeon adds (directly to Mary)
35 (Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.
In other words, Mary you too will experience pain like a sword tearing through your own soul in and through the thoughts of the masses being reveaed toward your son, the man of sorrows acquainted with grief.
At verse 36 Luke brings us another story of another faithful Jew who witnessed the Christ Child and was moved by the Spirit to speak. It says:
36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher: she was of a great age, and had lived with an husband seven years from her virginity;
The tribe of Asher dwelt in the northern part of the land of Canaan. Why Anna was called a prophetess is not known but what it tells us is there were women who were considered prophetesses in that time.
Some say that she had been the wife of a prophet that she was called this, others say because she was employed in celebrating the praises of God she was thus named and still others admit that it was because she foretold future events.
Can’t say
37 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.
This does not mean she was a widow for four-score and four years but that she was a widow who was four-score and four years old – or 84 years of age.
You want devotion? In fact if you ever think you are devoted to God read about Anna the prophetess who spent here time day and night in the temple fasting and prayer – constant religious service.
I would have been a horrible Jew. Far too short of an attention span and easily distracted. Thank God for His grace, I’m telling you.
38 And she coming in that instant gave thanks likewise (like Simeon) unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
Because Luke mentions Anna in connection with Jesus in the temple with his parents, when he writes that Anna
“Spake of him to all them that looked for redemption in Jerusalem,” I think the Him Luke is meaning is Jesus, the promised Messiah – another reason to wonder how many people were aware of Him being called the Annointed One from birth?
39 And when they (Jesus parents) had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.
Interestingly, Luke has omitted the flight into Egypt recorded by Matthew which was a means to avoid the slaughter of babes by Herod, but if I have learned anything about Gospels exact replication is not always the case. This is a sign of authenticity to me as inconsistency does not mean fabrication.
The way Luke writes this however is troubling to some because it sounds like he is saying that the Jesus family went immediately to Nazareth.
We find a similar issue in the life of Paul. In Acts 9:26 it says that when he was converted he came to Jerusalem, intimating that this trip was immediate.
But we learn in Galatians 1:17-18 that this trip took place three years later.
So in the case of Jesus and his parents they probably returned to Bethlehem, then went to Egypt, and then to Nazareth.
40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.
The word waxed is KRAT-A-YO-O and means to increase in strength and vigor.
This passage says that he increased in pneuma – the word for spirit. I do not know what to say to this.
I’ve read a number of opinions and even justifications on the passage. But first some things to point out.
Both verbs used here toward Jesus were used by Luke to describe John the Baptist.
So was the word Pneumati = in spirit.
Additionally, the line that he was filled with wisdom is written in such a way (present passive participle) that it means as his body grew his wisdom grew commensurately.
That line takes care of the maturation process of the Lord as a human with his wisdom growing in concert with his body and age.
But the growing in strength and vigor in spirit is another matter in my estimation. Most suggest that what we are talking about here was the first time in human existence a person – Jesus – was realizing what it meant to be the ideal product of humanity.
I can see this. What is difficult for me to wrap my head around is how a perfect, co-equal, co-eternal personage of spirit could come down and fill the body of a human (that he, the person created) and would not be master of that domain immediately.
When I think that the Word or Logos of God was sent to fill the human creation called Jesus of Nazareth I can relate and respond to this passage much more readily, but it is the creedal definitions that mess me up in the face of passages like this. We wrap up with another line that is troubling in light of creedal Trinitarianism – for me at least:
“And the grace of God was upon him.”
Grace often means unmerited favor of God was upon him but in this case it must just mean favor.
This passage remains to me mysterious, as the whole incarnation is mysterious – but I am certainly grateful to know of it – and to receive it fully.
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