About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~7 minVerses: 52
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

King James Version

Luke 2

52 verses with commentary

The Birth of Jesus Christ

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. taxed: or, enrolled

View commentary
Luke grounds the nativity in world history: 'And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed' (ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην). The term 'dogma' (δόγμα) means official decree or edict, while 'apographō' (ἀπογράφω) refers to census registration for taxation. This historical anchor demonstrates Christianity's foundation in public, verifiable events, not private myth. God's sovereignty is evident—a pagan emperor's decree unwittingly moves Joseph and Mary to Bethlehem, fulfilling Micah 5:2's prophecy. Rome's might serves divine purposes without knowing it.

( And this taxing was first made when Cyrenius was governor of Syria.)

View commentary
Luke's historical precision—'this taxing was first made when Cyrenius was governor of Syria'—grounds the Gospel in verifiable history. The phrase 'first made' (Greek 'prote egeneto') may indicate this was the first of several enrollments or be a grammatical construction meaning 'this enrollment took place when.' Luke's concern for historical accuracy supports the Gospel's reliability. Mentioning Cyrenius (Quirinius) anchors Christ's birth to datable events, emphasizing that Christianity rests on historical facts, not myths. This verse demonstrates that God's eternal purposes unfold within human history, using even pagan governmental decrees to accomplish His will.

And all went to be taxed, every one into his own city.

View commentary
All went to be taxed, every one into his own city (ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν, eporeuonto pantes apographesthai, hekastos eis tēn heautou polin)—The Greek apographesthai means 'to be registered' or 'enrolled,' indicating a census for taxation purposes. Roman administrative efficiency required travel to ancestral cities, unwittingly fulfilling Micah 5:2's prophecy that Messiah would be born in Bethlehem.

God's sovereignty uses pagan empire bureaucracy to accomplish prophetic precision—Caesar Augustus's decree becomes the instrument of divine providence. The massive population movement demonstrated Rome's absolute authority while simultaneously positioning Mary and Joseph exactly where Scripture required for the birth of David's greater Son.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

View commentary
Joseph going 'from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem' emphasizes the geographic movement necessary to fulfill prophecy. The phrase 'because he was of the house and lineage of David' explains both why Joseph went to Bethlehem and Jesus's legal right to David's throne. That Jesus's adoptive father descends from David establishes messianic credentials through legal lineage, while Matthew's genealogy traces Mary's biological descent. God's providence arranged that both Mary's biological and Joseph's legal lines descend from David. The approximately 80-mile journey, difficult for pregnant Mary, demonstrates obedience to governmental authority and divine providence.

To be taxed with Mary his espoused wife, being great with child.

View commentary
Joseph went 'to be taxed with Mary his espoused wife, being great with child.' The phrase 'espoused wife' indicates their betrothal, legally binding though not yet completed in marriage ceremony. Mary's advanced pregnancy ('great with child') made the journey difficult, yet they obeyed governmental decree. This detail emphasizes the real humanity of Jesus's birth—He entered the world through normal human gestation and birth, yet under difficult circumstances common to the poor. That Mary accompanied Joseph, though not legally required for census, suggests either divine prompting or mutual recognition that the birth should occur in Bethlehem. Their obedience despite hardship models submission to authority even when costly.

And so it was, that, while they were there, the days were accomplished that she should be delivered.

View commentary
The phrase 'while they were there, the days were accomplished that she should be delivered' emphasizes divine timing—Mary gave birth not during travel but after arrival in Bethlehem. The passive 'were accomplished' indicates fulfillment of natural gestation period while subtly pointing to fulfillment of divine purpose. This wording suggests God's sovereign control over timing—Jesus born neither too early nor too late, but exactly when and where prophecy specified. The natural development of pregnancy serves God's supernatural purposes. The simplicity of this statement belies the cosmic significance of the moment—the eternal Son taking on human flesh through normal human birth.

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

View commentary
The nativity verse: 'And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn' (καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι). 'Prōtotokos' (πρωτότοκος, firstborn) indicates Jesus was Mary's first child, contradicting perpetual virginity doctrines. 'Sparganōō' (σπαργανόω) means to wrap in strips of cloth—normal infant care. The 'phatnē' (φάτνη, manger/feeding trough) and lack of 'topos' (τόπος, room) in the 'katalyma' (κατάλυμα, guest room/inn) emphasize the incarnation's humility. The Creator of the universe entered His creation in the lowliest circumstances, foreshadowing His identification with the poor and marginalized.

The Shepherds and the Angels

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. watch: or, the night watches

View commentary
Shepherds 'abiding in the field, keeping watch over their flock by night' receive the first angelic announcement of Christ's birth. God's choice of shepherds—among society's lowest classes—to receive heaven's greatest news demonstrates divine inversion of worldly values. The phrase 'keeping watch' (Greek 'phylassontes phylakas,' φυλάσσοντες φυλακάς) means guarding vigilantly, suggesting spiritual alertness. These shepherds faithfully fulfill humble duties while remaining spiritually receptive, making them fitting first witnesses to the Good Shepherd's birth.

And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid .

View commentary
The 'glory of the Lord shone round about them' as the angel appeared, and 'they were sore afraid.' The 'glory of the Lord' (Greek 'doxa kyriou,' δόξα κυρίου) refers to God's manifest presence—the Shekinah glory that filled the tabernacle (Exodus 40:34) and temple (1 Kings 8:11). This theophany demonstrates that Christ's birth is a divine invasion of earth, God breaking into human history. The shepherds' fear is appropriate—sinful humans rightly fear encountering holy God. Yet the angel immediately addresses their fear with good news, showing that this divine invasion brings salvation, not judgment.

And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.

View commentary
And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. This angelic proclamation to the shepherds opens with the divine imperative "Fear not" (mē phobeisthe, μὴ φοβεῖσθε), a phrase repeated throughout Scripture when God breaks into human experience. The shepherds' terror at the sudden glory of the Lord (verse 9) gives way to the greatest announcement in human history. The Greek euangelizomai (εὐαγγελίζομαι, "I bring good tidings") is the verb form of euangelion (εὐαγγέλιον, "gospel" or "good news"), marking this as the first explicit gospel proclamation in the New Testament narrative.

The phrase "great joy" (charan megalēn, χαρὰν μεγάλην) emphasizes the magnitude and intensity of the joy this news produces. This is not minor happiness but overwhelming, transformative delight. The angel specifies this joy "shall be to all people" (estai panti tō laō, ἔσται παντὶ τῷ λαῷ)—the Greek laos (λαός) can mean both the Jewish people specifically and humanity generally. Luke's Gospel consistently emphasizes the universal scope of salvation, and this announcement establishes that theme from Christ's birth. The Messiah comes not merely for Israel but for all nations, fulfilling God's promise to Abraham that through his seed all families of the earth would be blessed (Genesis 12:3).

Theologically, this verse proclaims several foundational truths: (1) God initiates salvation—He sends the angel with the announcement; (2) salvation is good news, not burdensome law or impossible demands; (3) the gospel produces joy, not fear, guilt, or shame; (4) this joy is comprehensive ("great") and universal ("to all people"). The context is crucial—God announces the birth of the world's Savior not to priests in the temple, not to scholars studying Scripture, but to working-class shepherds in a field. This choice demonstrates that the gospel comes to the humble, the marginalized, and those who would not expect divine favor.

For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

View commentary
For unto you is born this day in the city of David a Saviour, which is Christ the Lord. This verse contains the angel's proclamation of Jesus' identity and mission, comprising perhaps the most theologically dense announcement in Scripture. The preposition "unto you" (hymin, ὑμῖν) makes the birth personally relevant to the shepherds—this event has immediate significance for them and all humanity. The verb "is born" (etechthē, ἐτέχθη) is aorist passive, indicating a completed action done by God—the Messiah's birth is divine initiative, not human achievement.

The phrase "this day" (sēmeron, σήμερον) emphasizes the present reality and urgency of the announcement. "In the city of David" identifies Bethlehem and connects Jesus directly to the Davidic covenant (2 Samuel 7:12-16), establishing His legal right to David's throne. The three titles given to the newborn reveal His comprehensive identity and work: "Saviour" (Sōtēr, Σωτήρ) identifies His mission to deliver humanity from sin; "Christ" (Christos, Χριστός), the Greek equivalent of Hebrew "Messiah," means "Anointed One," establishing Him as the long-awaited fulfillment of Old Testament prophecy; "Lord" (Kyrios, Κύριος) is the Septuagint translation of Yahweh, the covenant name of God, indicating divine identity.

The combination of these three titles is extraordinary. "Saviour" emphasizes His work; "Christ" emphasizes His office; "Lord" emphasizes His nature. Together they proclaim that the baby born in Bethlehem is simultaneously the promised Davidic King, the Deliverer who saves His people from their sins, and God Himself incarnate. This is the gospel in miniature: God becomes man to save sinners and reign forever. The angel's use of "Lord" is particularly significant—in Greek, Kyrios was used to translate the divine name Yahweh in the Septuagint, making this a clear claim to Jesus' deity.

And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

View commentary
The angel gives the shepherds a sign: 'Ye shall find the babe wrapped in swaddling clothes, lying in a manger.' The humble sign contrasts dramatically with the glorious announcement—the Savior, Christ the Lord, identified not by royal regalia but by poverty and humility. A manger (feeding trough) as cradle signals both Jesus' identification with humanity's lowest condition and His future role as bread of life feeding the spiritually hungry. The ordinary sign makes the extraordinary birth verifiable—the shepherds can find and confirm what they've heard.

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

View commentary
Suddenly 'a multitude of the heavenly host' joins the angel, praising God. The term 'heavenly host' (Greek 'plēthos stratias ouraniou,' πλῆθος στρατιᾶς οὐρανίου) literally means 'multitude of heaven's army'—myriads of angels constituting God's forces. Their sudden appearance magnifies the birth's significance—all heaven celebrates this moment. The military imagery of 'host/army' contrasts with their peaceful message, suggesting that Christ's birth initiates spiritual warfare's decisive battle, where Prince of Peace conquers through suffering rather than military might.

Glory to God in the highest, and on earth peace, good will toward men.

View commentary
Glory to God in the highest, and on earth peace, good will toward men. This verse records the heavenly host's doxology, one of Scripture's most sublime expressions of worship. The phrase "Glory to God in the highest" (Doxa en hypsistois Theō, Δόξα ἐν ὑψίστοις Θεῷ) ascribes ultimate honor and praise to God. The term doxa (δόξα, "glory") encompasses God's radiant majesty, His revealed character, and the honor due His name. "In the highest" (en hypsistois, ἐν ὑψίστοις) refers both to the highest heaven (God's dwelling place) and to the highest degree of glory imaginable.

The second phrase, "on earth peace, good will toward men" has textual variations in Greek manuscripts. The more widely attested reading is epi gēs eirēnē en anthrōpois eudokias (ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας), which translates as "on earth peace among men of good will" or "peace to men on whom His favor rests." This reading emphasizes that the peace Christ brings is for those who receive God's favor through faith, not universally automatic. The word eirēnē (εἰρήνη, "peace") corresponds to Hebrew shalom (שָׁלוֹם), meaning not merely absence of conflict but wholeness, harmony, and right relationship with God and others.

Theologically, this doxology establishes the dual result of Christ's incarnation: vertical reconciliation (glory to God) and horizontal reconciliation (peace among humanity). The Incarnation simultaneously exalts God and brings peace to humanity—these are not separate goals but unified outcomes of Christ's saving work. The peace proclaimed here is not the Pax Romana achieved through military might, but Pax Christi accomplished through sacrificial love. This peace will be fully explained throughout Jesus' ministry and ultimately secured through His death and resurrection, which reconcile believers to God (Romans 5:1, Colossians 1:20).

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. the shepherds: Gr. the men the shepherds

View commentary
The shepherds' response—'Let us now go even unto Bethlehem, and see this thing which is come to pass'—demonstrates faith expressed in immediate action. Their words 'which the Lord hath made known unto us' show recognition that the angel's message came from God. They didn't debate whether to go but exhorted each other to immediate obedience. The phrase 'come to pass' indicates their faith that what angels announced has actually occurred. Their willingness to leave flocks unguarded shows the priority of spiritual reality over economic security. This models proper response to divine revelation: immediate, corporate, faith-filled action to investigate and worship what God has revealed.

And they came with haste, and found Mary, and Joseph, and the babe lying in a manger.

View commentary
The shepherds 'came with haste, and found Mary, and Joseph, and the babe lying in a manger' demonstrates that faith is rewarded with finding what God promised. The detail 'with haste' emphasizes eager urgency, not panic. That they 'found' confirms the angel's specific directions were accurate and God's revelation reliable. The listing order—Mary, Joseph, the babe—emphasizes the human context of divine incarnation. The repetition 'lying in a manger' confirms this was indeed the sign the angel gave (v12). Their finding exactly what was promised validates faith in divine revelation and demonstrates God's faithfulness to His word. Simple shepherds received the privilege of being first human witnesses to the incarnate God.

And when they had seen it, they made known abroad the saying which was told them concerning this child.

View commentary
The shepherds, 'when they had seen it, made known abroad the saying which was told them concerning this child.' Their response to seeing was proclamation—faith that sees must tell. The phrase 'made known abroad' (Greek 'egno̱risan') indicates they publicized what they had been told. They proclaimed not merely that they saw a baby but repeated the angels' theological interpretation—this child is Savior, Christ the Lord. Their witness demonstrates that encountering Christ produces testimony. As first evangelists, shepherds model the pattern: hear revelation, investigate by faith, find Christ, proclaim what God has revealed. They didn't add their opinions but faithfully reported the angels' message.

And all they that heard it wondered at those things which were told them by the shepherds.

View commentary
Those who heard the shepherds 'wondered at those things which were told them.' The Greek 'ethaumasan' indicates amazement or marveling, but not necessarily saving faith. Wonder is appropriate initial response to Christ's birth but insufficient for salvation. The shepherds' testimony created curiosity and astonishment, preparing hearts but not guaranteeing conversion. This demonstrates that proclamation of truth doesn't automatically produce faith—God must grant understanding and belief (John 6:44). The hearers' amazement shows that the testimony was compelling and unusual, yet many who wondered at Jesus's birth would later reject Him. Hearing truth creates responsibility but not necessarily transformation.

But Mary kept all these things , and pondered them in her heart.

View commentary
Mary's response contrasts with others' amazement: 'But Mary kept all these things, and pondered them in her heart.' The word 'kept' (suneterei) means to preserve carefully, while 'pondered' (sumballo̱usa) means to bring together, compare, consider deeply. Mary didn't merely remember but actively meditated on these events, seeking to understand their significance. Her thoughtful reflection models proper response to divine revelation—not hasty conclusions but careful, prayerful consideration. As recipient of greatest revelation (Gabriel's announcement), Mary still needed to process and understand God's unfolding purposes. Her pondering shows humility and teachability. This contemplative response demonstrates that understanding God's work requires patient reflection, not just immediate excitement.

And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them.

View commentary
The shepherds returned 'glorifying and praising God for all the things that they had heard and seen, as it was told unto them.' Their worship flows from finding everything exactly as the angel promised—perfect correspondence between revelation and reality strengthens faith and produces praise. The distinction 'heard and seen' encompasses both the angels' announcement and its confirmation in finding the infant. Their glorifying God (not the baby or Mary) demonstrates proper theological understanding—worship belongs to God alone. That they praised 'as it was told unto them' shows their joy came from God's faithfulness to His word. The shepherds model the pattern: revelation received, faithfully investigated, completely confirmed, resulting in worship and testimony.

Jesus Presented at the Temple

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.

View commentary
The eighth-day circumcision demonstrates Jesus's full entrance into covenant community and submission to the Law He came to fulfill (Matt 5:17). His naming 'JESUS' ('Yeshua'—Yahweh saves) fulfills Gabriel's instruction (Luke 1:31) and declares His mission. The name's meaning—'He shall save his people from their sins' (Matt 1:21)—defines His purpose. That the name was 'so named of the angel before he was conceived' emphasizes divine determination of His identity and mission. Jesus's circumcision shows He was 'born under the law' (Gal 4:4) to redeem those under the law. His submission to covenant requirements models obedience while accomplishing what the Law foreshadowed.

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;

View commentary
Mary's purification 'according to the law of Moses' and presentation of Jesus demonstrates covenant faithfulness and Jesus's full identification with His people. The purification (Lev 12:2-8) treated childbirth's ceremonial uncleanness, while firstborn presentation (Ex 13:2, 12) acknowledged God's ownership. Their obedience 'according to the law of Moses' shows submission to God's revealed will. Jesus, though sinless, submitted to requirements treating Him as ordinary Israelite, demonstrating humility and identification with sinners He came to save. This obedience foreshadows His greater submission to the Law's demands through perfect obedience and substitutionary death.

(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)

View commentary
The parenthetical 'As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord' quotes Exodus 13:2 and grounds Jesus's presentation in Scripture. The phrase 'openeth the womb' designates firstborn males belonging to God, remembering His sparing of Israel's firstborn at Passover. Jesus being 'called holy to the Lord' is ironic—He is inherently holy (the Holy One, Acts 3:14) yet designated holy by ceremonial law. This demonstrates that Jesus, though divine, entered fully into human legal and religious obligations. His consecration to God foreshadows His complete dedication to the Father's will (John 4:34; 17:4).

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.

View commentary
The sacrifice of 'a pair of turtledoves, or two young pigeons' reveals Jesus's family's poverty. Leviticus 12:8 specifies this substitute for those unable to afford a lamb, demonstrating that God accommodates the poor while maintaining covenant requirements. That the Lord of glory entered the world in such poverty that His parents couldn't afford standard sacrifice demonstrates the depths of His humiliation (2 Cor 8:9). This detail confirms Jesus's identification with the poor and His understanding of their struggles. The Creator submitting to purification offerings highlights the radical nature of the incarnation—God made man, rich made poor, holy made sin-offering.

Simeon's Prophecy

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.

View commentary
Simeon is introduced: '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' (καὶ ἰδοὺ ἄνθρωπος ἦν ἐν Ἰερουσαλὴμ ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ). 'Dikaios' (δίκαιος, just/righteous) and 'eulabēs' (εὐλαβής, devout/reverent) describe his character. The phrase 'waiting for the consolation of Israel' (προσδεχόμενος παράκλησιν τοῦ Ἰσραήλ) refers to messianic hope—'paraklēsis' (παράκλησις) means comfort or encouragement, recalling Isaiah 40:1-2. Simeon represents faithful remnant Israel, patiently awaiting God's promises. That 'the Holy Ghost was upon him' (v.25) indicates special prophetic enablement rare in this period.

And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

View commentary
Simeon's revelation 'by the Holy Ghost that he should not see death, before he had seen the Lord's Christ' demonstrates God's gracious encouragement to His servants. The passive construction 'it was revealed' emphasizes God's initiative in making known what couldn't be discovered naturally. The Holy Spirit's specific promise sustained Simeon through years of waiting, showing how divine assurance enables patient endurance. The phrase 'the Lord's Christ' (Messiah) shows Simeon expected God's Anointed One. That God gave this personal revelation demonstrates His pastoral care, ensuring one faithful servant would recognize and testify to Messiah. This promise's fulfillment validates faith and demonstrates God's faithfulness to His word.

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,

View commentary
He came by the Spirit into the temple (ἦλθεν ἐν τῷ πνεύματι εἰς τὸ ἱερόν, ēlthen en tō pneumati eis to hieron)—The Holy Spirit's direct guidance brought Simeon at the exact moment of Jesus's presentation. The Greek construction en tō pneumati indicates movement under the Spirit's control, demonstrating sovereign orchestration.

To do for him after the custom of the law (τοῦ ποιῆσαι κατὰ τὸ εἰθισμένον τοῦ νόμου, tou poiēsai kata to eithismenon tou nomou)—Mary and Joseph's obedience to Leviticus 12:2-8 for purification and firstborn consecration (Exodus 13:2) demonstrates Jesus born 'under the law' (Galatians 4:4). The Lawgiver Himself submits to the law's requirements, identifying fully with His people's obligations.

Then took he him up in his arms, and blessed God, and said,

View commentary
Then took he him up in his arms (καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας, kai autos edexato auto eis tas agkalas)—The Greek verb dechomai means 'to receive' or 'welcome,' suggesting deliberate acceptance. Simeon physically embraces the infant Messiah, a prophetic act symbolizing Israel's longed-for reception of salvation.

And blessed God (εὐλόγησεν τὸν θεόν, eulogēsen ton theon)—Simeon's immediate response is doxology. Having received God's greatest gift, he returns praise. The moment fulfills decades of Spirit-sustained expectation, as the aged prophet cradles the infant King who would cradle him into eternal rest. This tender scene captures the intimacy between faith's patience and promise's fulfillment.

Lord, now lettest thou thy servant depart in peace, according to thy word:

View commentary
Simeon's Nunc Dimittis begins: 'Lord, now lettest thou thy servant depart in peace, according to thy word' (νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ). The verb 'apolyō' (ἀπολύω, let depart/release) can mean dismissal from service or peaceful death. Simeon had received God's promise (rēma, ῥῆμα, specific word) that he would not die before seeing the Messiah (v.26). Now, having seen 'thy salvation' (τὸ σωτήριόν σου, v.30), he is ready to die in 'eirēnē' (εἰρήνη, peace/shalom)—complete fulfillment and rest. This expresses the deepest satisfaction of completed purpose. Simeon's life mission was to witness Messiah; now he can depart content.

For mine eyes have seen thy salvation,

View commentary
Simeon declares: 'For mine eyes have seen thy salvation' (ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου). The perfect tense 'eidon' (εἶδον, have seen) emphasizes completed action with continuing effects—he has seen and continues to possess this vision. 'Sōtērion' (σωτήριον, salvation) is neuter, referring to the means or instrument of salvation—the infant Jesus Himself is God's salvation incarnate. The possessive 'thy salvation' (σου) identifies Jesus as God's provision, planned from eternity. This echoes Isaiah 52:10: 'all the ends of the earth shall see the salvation of our God.' Simeon recognizes the universal scope of Christ's mission (v.31-32: 'a light to lighten the Gentiles'), expanding beyond Jewish particularism.

Which thou hast prepared before the face of all people;

View commentary
Which thou hast prepared before the face of all people (ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, ho hētoimasas kata prosōpon pantōn tōn laōn)—The phrase kata prosōpon literally means 'according to the face of' or 'in the presence of,' suggesting public, visible display. The Greek laōn (peoples, plural) signals gentile inclusion, not Israel alone.

God's salvation plan, conceived in eternity past (Ephesians 1:4), now manifests in tangible human flesh before all peoples. Simeon's words echo Isaiah 52:10 ('all the ends of the earth shall see the salvation of our God'), recognizing that this Jewish infant carries universal significance. The temple scene becomes a cosmic unveiling—heaven's secret purposes made flesh for the world's witness.

A light to lighten the Gentiles, and the glory of thy people Israel.

View commentary
A light to lighten the Gentiles (φῶς εἰς ἀποκάλυψιν ἐθνῶν, phōs eis apokalypsin ethnōn)—The Greek apokalypsin means 'revelation' or 'unveiling,' indicating Christ discloses God to gentile darkness (John 1:9). This directly quotes Isaiah 42:6 and 49:6, identifying Jesus as Isaiah's Suffering Servant who brings salvation beyond Israel.

And the glory of thy people Israel (καὶ δόξαν λαοῦ σου Ἰσραήλ, kai doxan laou sou Israēl)—The Greek doxa signifies God's manifest presence. Jesus simultaneously illuminates gentiles and glorifies Israel, fulfilling the Abrahamic promise that through Abraham's seed all nations would be blessed (Genesis 12:3). Simeon grasps what Paul would later articulate: Messiah came 'to confirm the promises made to the patriarchs so that the Gentiles might glorify God' (Romans 15:8-9).

And Joseph and his mother marvelled at those things which were spoken of him.

View commentary
Joseph and his mother marvelled at those things which were spoken of him (καὶ ἦν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ, kai ēn ho patēr autou kai hē mētēr thaumazontes epi tois laloumenois peri autou)—The Greek verb thaumazō indicates wonder mixed with amazement. Despite Gabriel's annunciation, Elizabeth's prophecy, and the shepherds' testimony, each new revelation still astonishes.

Luke's reference to 'his father' uses social convention, not biological reality—Joseph functioned as Jesus's legal father though not genetic progenitor. Their continued amazement shows that divine revelation unfolds progressively; even those closest to Jesus continually discovered deeper dimensions of His identity. Faith doesn't eliminate wonder but intensifies it as God's purposes gradually reveal themselves.

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;

View commentary
Simeon prophesies to Mary: 'Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against' (ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ καὶ εἰς σημεῖον ἀντιλεγόμενον). The verb 'keimai' (κεῖται, is set/appointed) indicates divine purpose. 'Ptōsis' (πτῶσις, fall) and 'anastasis' (ἀνάστασις, rising) describe opposite responses to Jesus—He divides humanity into those who fall in judgment (stumbling over Him) and those who rise in salvation. The phrase 'sign which shall be spoken against' (σημεῖον ἀντιλεγόμενον) prophesies opposition and contradiction throughout Jesus' ministry. Christ is inherently polarizing; neutral responses are impossible.

(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.

View commentary
Simeon prophesies to Mary: 'a sword shall pierce through thy own soul also.' This prediction of Mary's suffering refers primarily to her anguish at Christ's crucifixion (John 19:25-27), where she witnessed her son's horrific death. The Greek 'rhomphaia' (ῥομφαία) denotes a large sword, emphasizing the depth and severity of coming pain. Mary's participation in Christ's suffering begins at the incarnation and climaxes at Calvary. Her willingness to bear this sword demonstrates costly discipleship—following Christ involves suffering, not just blessing.

Anna the Prophetess

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;

View commentary
Anna, a prophetess (Ἄννα προφῆτις, Anna prophētis)—The feminine form prophētis appears only here and Revelation 2:20 in the NT, indicating a woman who spoke God's words. Her Hebrew name Hannah means 'grace,' fitting for one who announced Messiah.

The daughter of Phanuel, of the tribe of Asher—Luke's genealogical precision establishes authenticity. Asher, one of the northern tribes largely lost after Assyrian exile (722 BC), demonstrates God's preservation of remnant from all twelve tribes, contradicting the 'ten lost tribes' myth. She was of a great age, and had lived with an husband seven years from her virginity—Brief marriage, likely in her teens, followed by decades-long widowhood, positions Anna as model of covenant faithfulness through life's sorrows.

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.

View commentary
A widow of about fourscore and four years (χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων, chēra heōs etōn ogdoēkonta tessarōn)—Likely 84 years of widowhood (not total age), making Anna over 100. The Greek construction suggests prolonged state: 84 years of faithfulness despite loss.

Which departed not from the temple (οὐκ ἀφίστατο τοῦ ἱεροῦ, ouk aphistato tou hierou)—The imperfect tense indicates continuous, habitual action: she never left. But served God with fastings and prayers night and day (νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν, nēsteiais kai deēsesin latreuousa nykta kai hēmeran)—The verb latreuō means 'worship' or 'serve,' particularly in religious ritual. Her life became perpetual liturgy, fasting and intercession without ceasing (1 Thessalonians 5:17), anticipating reward for those who 'hunger and thirst after righteousness' (Matthew 5:6).

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. Jerusalem: or, Israel

View commentary
Anna 'gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.' Her response mirrors Simeon's—recognizing Jesus as the promised Redeemer and immediately testifying to others. The phrase 'looked for redemption' identifies the faithful remnant who maintained messianic hope. Anna's speaking 'of him' indicates specific testimony about this child, not generic religious talk. As a prophetess, she interpreted current events in light of prophetic expectation, confirming Jesus's identity. That she spoke to all waiting for redemption shows discernment—she addressed those spiritually prepared to receive the message. Her immediate testimony models that encountering Christ produces witness.

And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

View commentary
Joseph and Mary's performance of 'all things according to the law of the Lord' demonstrates comprehensive obedience to God's revealed will. Their return to Nazareth 'their own city' indicates they fulfilled all Jerusalem temple obligations before resuming normal life. The phrase 'according to the law' emphasizes that obedience characterized Jesus's family from the beginning. Their return to Galilee (Nazareth) seemingly contradicts Matthew's account of Egypt flight, which chronologically follows this, showing Luke focuses on legal/temple obedience while Matthew emphasizes persecution/protection. Their faithfulness in ceremonial matters models that true faith expresses itself through careful adherence to God's requirements.

And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

View commentary
Luke summarizes Jesus' childhood: 'And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him' (τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πληρούμενον σοφίᾳ, καὶ χάρις θεοῦ ἦν ἐπ᾽ αὐτό). The verbs 'auxanō' (ηὔξανεν, grew) and 'krataioō' (ἐκραταιοῦτο, waxed strong) describe normal human development—Jesus experienced genuine childhood, not docetic appearance. The present passive participle 'plēroumenon sophia' (πληρούμενον σοφίᾳ, being filled with wisdom) indicates progressive development, while 'charis theou' (χάρις θεοῦ, grace of God) rested upon Him. This demonstrates the hypostatic union—Jesus' full humanity developed normally while His divine nature remained fully present. He learned as humans learn, yet without sin.

The Boy Jesus in the Temple

Now his parents went to Jerusalem every year at the feast of the passover.

View commentary
Jesus' parents 'went to Jerusalem every year at the feast of the passover,' demonstrating their faithful observance of Torah. The annual Passover pilgrimage was commanded in Deuteronomy 16:16—all males must appear before the LORD three times yearly (Passover, Pentecost, Tabernacles). Mary and Joseph's consistent obedience shows their genuine piety and commitment to raising Jesus within covenant faithfulness. This context is crucial—Jesus was raised in an observant Jewish home, learned Scripture and tradition, and participated fully in Israel's worship life.

And when he was twelve years old, they went up to Jerusalem after the custom of the feast.

View commentary
Jesus's attendance at Jerusalem when 'twelve years old' demonstrates covenant faithfulness and approaching manhood in Jewish culture. The specific mention of twelve indicates the cusp of religious responsibility—approaching bar mitzvah age when boys assume adult religious obligations. That the family went to the Feast demonstrates their annual Passover observance, though only required of males over thirteen. This journey reveals Jesus's growing awareness of His identity and mission, soon to be expressed in the temple incident. Their faithful observance of feasts models that genuine piety maintains regular, costly worship despite inconvenience. Jesus's participation shows His full identification with Israel's covenant life.

And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

View commentary
The parents' ignorance that Jesus 'tarried behind in Jerusalem' after completing the feast days shows the accidental nature of the separation. The detail that they 'fulfilled the days' emphasizes they completed proper observance before beginning return journey. That 'Joseph and his mother knew not of it' indicates Jesus's action was independent and intentional on His part, not parental negligence. The passive 'tarried behind' suggests deliberate choice to remain. This incident foreshadows Jesus's priority of His Father's business over even legitimate family concerns. His remaining in the temple demonstrates early consciousness of His unique relationship to God and mission.

But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance.

View commentary
The parents 'supposing him to have been in the company, went a day's journey' shows reasonable assumption that proved mistaken. Large pilgrimage groups made it logical to expect Jesus among relatives and acquaintances. Their 'seeking him among their kinsfolk and acquaintance' demonstrates thorough search when He wasn't found. This detail emphasizes their growing alarm and the genuineness of the crisis. That they traveled a full day before discovering His absence shows the pilgrimage group's size and their trust in community care. The incident teaches that even godly parents can make incorrect assumptions and face unexpected crises with their children. Mary and Joseph's experience models appropriate response when children are missing.

And when they found him not, they turned back again to Jerusalem, seeking him.

View commentary
Finding Him not among acquaintances, 'they turned back again to Jerusalem, seeking him' demonstrates parental responsibility and persistence. The phrase 'turned back' indicates retracing their steps, adding another day to the journey. Their 'seeking him' shows determined search, not passive waiting. This models appropriate parental response to missing children—immediate action, retracing steps, persistent search. The three-day separation (one day travel, one day return, one day searching Jerusalem) creates dramatic tension and Mary's later anguished question. Their willingness to retrace steps and search demonstrates sacrificial parental love and responsibility. The incident prefigures Jesus's three days in the tomb before resurrection.

And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

View commentary
After three days searching, Jesus' parents 'found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.' At age 12, Jesus demonstrates extraordinary wisdom and spiritual understanding. The phrase 'in the midst of the doctors' (Greek 'en mesō tōn didaskalōn,' ἐν μέσῳ τῶν διδασκάλων) shows Jesus as eager learner, yet His questions reveal depth beyond His years. This scene foreshadows His later teaching ministry where He astonishes crowds with wisdom and authority. Even as a boy, Jesus prioritizes spiritual learning and His Father's house.

And all that heard him were astonished at his understanding and answers.

View commentary
All who heard Jesus 'were astonished at his understanding and answers.' The Greek 'existanto' (ἐξίσταντο) indicates they were amazed, overwhelmed, put out of their senses. Despite His young age, Jesus demonstrated wisdom that astonished learned scholars. This supernatural understanding fulfills Isaiah 11:2's prophecy that Messiah would be filled with the Spirit of wisdom and understanding. Jesus' questions and answers revealed not just knowledge but penetrating insight into Scripture's meaning. His wisdom was divine, not merely the product of natural brilliance.

And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.

View commentary
Mary's response—'Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing'—reveals her maternal distress but also her limited understanding. She refers to Joseph as 'thy father,' yet Jesus' response corrects this, pointing to His true Father. Mary's natural anxiety is understandable, but she hadn't yet fully grasped Jesus' unique identity and mission. This incident marks a transition—Jesus' increasing awareness of His divine sonship begins to create tension with normal family expectations.

And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?

View commentary
The 12-year-old Jesus responds to Mary: 'How is it that ye sought me? wist ye not that I must be about my Father's business?' (τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με;). The Greek phrase 'en tois tou patros mou' (ἐν τοῖς τοῦ πατρός μου) literally means 'in the things/house of my Father'—referring both to the temple and to His Father's concerns. The verb 'dei' (δεῖ, must/it is necessary) indicates divine compulsion, not mere preference. This is Jesus' first recorded words, and they express His consciousness of unique sonship and mission. His question implies Mary and Joseph should have understood His priorities. Even at 12, Jesus recognized His identity and purpose.

And they understood not the saying which he spake unto them.

View commentary
The statement 'they understood not the saying which he spake unto them' reveals that even those closest to Jesus, including His mother who received angelic revelation, didn't fully comprehend His identity and mission. Their lack of understanding wasn't sinful but demonstrates the mystery of the incarnation—God's purposes aren't always immediately clear even to the faithful. Jesus's reference to 'my Father's business' used terminology they heard but didn't fully grasp. This teaches that progressive revelation and understanding characterize spiritual growth; initial confusion doesn't indicate lack of faith. Even Mary needed time to process and understand God's purposes, as shown by her pondering (v19, v51).

And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart.

View commentary
Jesus 'went down with them, and came to Nazareth, and was subject unto them.' Despite His divine identity and temple incident, Jesus submitted to His parents' authority. The Greek 'hypotassomenos' (ὑποτασσόμενος, was subject/submissive) indicates continuous voluntary submission. This demonstrates Jesus' full humanity and His perfect obedience to the law, including the fifth commandment to honor parents. His submission doesn't contradict His divine mission but fulfills it—the Son must learn obedience (Hebrews 5:8) and perfectly keep the law He came to fulfill.

And Jesus increased in wisdom and stature, and in favour with God and man. stature: or, age

View commentary
This summary of Jesus' childhood emphasizes His full humanity and normal development in four dimensions: intellectual (wisdom), physical (stature), spiritual (favor with God), and social (favor with man). The Greek word 'prokoptō' (increased) suggests steady progress and advancement, demonstrating that even in His sinless humanity, Christ experienced genuine human growth and learning. This verse bridges the gap between Jesus' childhood temple visit and His adult ministry, affirming His perfect preparation for His messianic mission while honoring His parents in submission.

Test Your Knowledge

Continue Your Study