11 For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. 12 And this shall be a sign unto ners; there is none absolutely righteous, no, not one. All, therefore, need salvation from sin, which no one is able to purchase, but all must receive, if they do receive it, as a free gift from God. Rom. iii. 9-20; Eph. ii. 8, 9; 2 Tim. i. 9; Tit. iii. 5. It is idle to object, that God will not save some men because they are sinners. It was to save just such persons that Jesus was sent; to save sinners, not the righteous; to heal the sick, not the whole who need no physician. Matt. ix. 13; Luke v. 31, 32; 1 Tim. i. 15. And if he do not save them, he fails to do so because they are precisely such persons as he came to save. The sinfulness of men is the very circumstance which makes salvation necessary. To suppose that some shall not be saved because they are sinful, is to suppose they shall not be saved because they need salvation; and, therefore, that their salvation is prevented by the very circumstance which induced God (so to speak) to send his Son to save them. Before we can reasonably admit this conclusion, we must be convinced either that Jesus was unqualified for the work which he undertook, or that he will be unfaithful in its performance. For if God gave him all power in heaven and earth, and he himself be faithful, he will execute his mission and will be literally the Saviour of all men. 1. 11. City of David. That is, Bethlehem. See ver. 4, and note on Matt. ii. TA Saviour. See note on Matt. i. 21. Christ. The anointed. See note on Matt. i. 1. ¶ The Lord. See note on Luke i. 43. All these titles are frequently applied to Jesus in the scriptures; he is called a Saviour, because he came to save mankind from sin; Christ, (or Messiah, which has the same signification,) because he was anointed with the Holy Ghost and with power, as the prophet of God and the ruler of his people; and Lord, because, for the purpose of reconciling men unto himself, God placed the whole human family under his dominion. 1 Cor. viii. 6; XV. 27; 2 Cor. v. 17-19; Heb. ii. 8. 12. Sign unto you. The distinguish you; Ye shall find the babe wrapped in swaddling-clothes lying in a manger. 13 And suddenly there was with ing mark by which they should be able to identify the individual. Jesus was born under unusual circumstances; and the humble and inconvenient arrangements, which his mother was obliged to make for his comfort, would readily distinguish this infant from any other who might be found in the same caravansary. 14. Glory to God. Praise be to God. The angels recognized God as the giver of every good gift and every perfect gift, and ascribed to him the glory of this crowning manifestation of his good will towards men. And if the angels of God, being witnesses of that act of grace, made the heavens resound with their acclamations, much more should we, who receive the blessing and believe ourselves to have become thereby heirs of a happy immortality, ascribe praises to him, love him with the whole heart, and glorify him in our bodies and in our spirits, which are his. 1 Cor. vi. 20. T In the highest. This phrase has been variously interpreted to mean, in the highest degree; or, by the highest intelligences, that is, by angels; or, in the highest places, in the heavens; or, as the most high God. It is not very material, in which sense we understand it. The great leading idea is the same, in either case; that our heavenly Father deserves the highest homage, and is worthy to be worshipped and glorified by all his creatures. On earth peace. This may indicate the relation between God and men, or between man and man, or the condition of single individuals, or all these. God is invariably at peace with men; but the carnal mind is enmity against God. Rom. viii. 7. Jesus reconciles men to God, and thus makes the peace mutual. 2 Cor. v. 19; Rom. v. 1. The spirit of the gospel, which was promulgated by that Saviour whose birth was thus celebrated by angels, is a spirit of love,-supreme love to God, and fervent, unbounded love to man. Wherever this spirit is cultivated, and it is cultivated in exact proportion to the measure of salvation attamed, men will live in peace with each other. Love worketh no ill to his neighbor; the angel a multitude of the hea- | which is come to pass, which the venly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men. 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 therefore love is the fulfilling of the law and the bond of peace. Rom. xiii. 10; Eph. iv. 3. The influence of this spirit of love also makes man at peace with himself; just so far as he loves God and worships him, and loves his fellow-men and does unto them as he would have them do unto him, just so far he has the testimony of a good conscience towards God and towards men, and enjoys peace. Gal. v. 22; Prov. iii. 17; Isa. xxxii. 17. Good will toward men. The gift of a Saviour was the highest possible evidence of the divine favor. The love of God is displayed in making such abundant provision for our temporal wants, and in bestowing upon us our distinguishing powers and faculties. But, above all, is his exceeding grace manifested by sending his Son to reclaim us from our wanderings, to save us from our sins, to cleanse us from all unrighteousness, to purify us unto himself, to reconcile us unto God, and to prepare us for the perpetual enjoyment of our Father and his kingdom. Herein was good will most gloriously displayed. John iii. 16; Rom. v. 8; 1 John iv. 9-11. 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 to have entertained no doubt that the whole message was true, and that the child thus found was truly the longexpected Messiah. The apostle reasoned in the same manner concerning the divine purposes. Having demonstration of a part, he confidently trusted in the remainder. See Heb. ii. 8, 9. In like manner may we trust that this Messiah will fully accomplish all which was testified concerning him by men and angels, speaking as they were moved by the Holy Ghost; for we have positive evidence that he commenced the work and laid down his life. So much he has done; and we have no occasion to doubt that he will carry on the work to perfection, when all shall bow the knee in humble and willing subjection to him; and then he will surrender his delegated power, and become subject to the Father, and God shall be all in all. 17. They made known abroad, &c. The circumstances of our Lord's birth were made publicly known, at a time when it would have been easy to contradict and disprove the alleged facts, if they had not been true. They were not for the first time divulged, when 15. Let us now go even unto Bethle- this gospel was written. It would have hem, &c. The distance was probably been impossible to convince the Jews not great, as the field in which they that such strange events were matters kept their flock was in the "same coun- of notoriety in their childhood, if, in try," or in the vicinity of the city. Ver. fact, they had never heard of them beThey made no unnecessary delay fore, and could find no tradition of them in seeking to find the Messiah. They among the elders. The evangelist manhasted to see that which had been re-ifests no apprehension that the facts vealed. would be disputed; but, by dealingso 16. On repairing to the city, they freely in names and dates, and asserting found the holy family in the condition that the facts were announced so long which the angel described; the babe before, gives the most convincing evilying in a manger, affectionately guard-dence of his own honesty and the integed by his mother and her husband.rity of his narrative. 8. This was evidently regarded by the 18. The story of the shepherds occashepherds as sufficient confirmation of sioned much wonder among the people. what they had heard; and they seem They were expecting the advent of the were told them by the shepherds. 19 But Mary kept all these things, and pondered them in her heart. 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 Messiah; yet they supposed he would suddenly appear in great glory; they did not expect his approach in such humble form; hence, perhaps, their wonder and perplexity. 19. Mary kept all these things, and pondered, &c. She probably believed her son was the Messiah; but entertained the common Jewish opinion concerning his character. Yet some facts had been announced to her by the angel and communicated by the shepherds which indicated a more exalted character. She was not able to comprehend the full measure of divine grace thus revealed. But she cherished a vivid remembrance of all the circumstances, and pondered, or weighed, or carefully meditated upon them, earnestly desiring to know their true and actual import. 20. The shepherds not only proclaimed in Bethlehem what they had seen and heard, ver. 17, but returned to their place of abode, and there also made known the glad tidings. 21. When eight days were accomplished, &c. See note on Luke i. 59. Called Jesus. See note on Matt. i. 21. 22. Days of her purification. By the Jewish law, the mother was accounted impure or unclean, and prohibited from entering into the sanctuary or engaging in public religious services, for the space of forty days after the birth of a male infant, and eighty days after the birth of a female. See Lev. xii. 1-5. ¶ To Jerusalem. The principal religious services of the Jews were required to be performed in the temple at Jerusalem. Present him to the Lord. In memory of their preservation when the first born of the Egyptians were destroyed, the Jews were required to set apart and sanctify to the Lord's ser 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 ac vice all their first born, both man and beast; the first born children to be employed in religious services, and the first born of animals to be offered in sacrifice. Subsequently, the descendants of Levi were taken for priests, and the first born of other tribes were to be redeemed, or exempted from this special service, by the payment of a specified sum of money. See Exo. xiii. 2, 12; Numb. iii. 12, 13, 40, 41; viii. 15-18; xviii. 15, 16. "God having acquired a peculiar right to the first born of Israel, by preserving them amidst the destruction brought on the first born of the Egyptians, though he had accepted of the tribe of Levi as an equivalent, yet would have the memory of it preserved by this little acknowledgment of five shekels, which was the price that every first born child must be redeemed at."— Doddridge. Consequently, every such son was publicly presented in the temple, as consecrated to God, and then redeemed, according to the law. Yet, though Jesus was thus exempted from service as an ordinary priest, he became a high-priest of a more noble and glorious order. See Heb. ch. viii. 23. As it is written, &c. See Exod. xiii. 2. Holy to the Lord. That is, devoted to his service, or consecrated as a priest. See note on ver. 22. 24. To offer a sacrifice. In the law concerning purification, a lamb was required as a burnt offering, and a young pigeon or a turtle-dove as a sin-offering; but if the parents were poor, and unable to furnish these, two pigeons or two turtle-doves were accepted, one for the burnt-offering, and the other for the sinoffering. Lev. xii. 6-8. These last were brought by Joseph and Mary; and thus is their humble condition in life indicated. If our Lord submitted to cording to that which is said in the | not see death, before he had seen law of the Lord, A pair of turtle- the Lord's Christ. doves, 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 baptism in order to fulfil all righteousness, or all the sacred ordinances, (see note on Matt. iii. 15,) it was surely proper that the express provisions of the law, in his case, should be fulfilled by his parents. He needed not these purifying ceremonies; for he was pure and undefiled. But his followers are admonished by his example to yield obedience to all divine statutes. Moreover, if these sacrifices had not been offered, Mary would have remained excluded from the temple and the congregation of worshippers, as legally unclean, even as Jesus himself could not have obtained audience of the Jews, without circumcision, but would have been regarded as unclean. 25. Simeon. Various conjectures have been made concerning this person; but it is generally allowed that nothing certain is known of him, except what is here recorded. He was, it would seem, a religious man, one who served God in sincerity, and who hoped in his mercy, and confided in his promise. Waiting for. Rather, expecting, or ready to receive. The same word occurs, Luke XV. 2, rendered receiveth; Acts xxiv. 15, allow, that is, expect or hope for, as the connexion evidently shows; Tit. ii. 13, looking for. The reason why he so confidently expected the blessing is given in ver. 26. ¶ Consolation of Israel. The Jews were accustomed to speak of the Messiah, or perhaps rather of the blessing the nation should receive through him, in this manner. Lightfoot quotes several examples, in which the phrase was used as a solemn asseveration; for example: "So let me see the consolation, I saw one pursuing another with a drawn sword." That is, let me forfeit the blessings of the Messiah's reign, if I did not see one pursuing another with a drawn sword. 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 This consolation, or the coming of the Messiah, by whom it should be communicated, Simeon expected to see; for it had been promised. 26. Revealed to him. Revelations are not necessarily from God; for one man may reveal to another what was before hidden or secret. But in this case, we must understand that Simeon had his information from heaven; because none on earth was able to give it. Whether this revelation was made in a dream, or by the ministry of an angel, or by a direct impression on the mind, or in a still different manner, we are not informed. The fact only is asserted; and this is all which we need to know. See death. A form of speech usual among the Hebrews. To see death, or to taste of death, means simply to die. ¶ The Lord's Christ. Rather, the Lord's anointed; that is, the Messiah. The Hebrew Messiah and the Greek Christ both mean anointed. Jesus was thus called, with reference to his offices of ruler and priest, as it was customary to consecrate such by anointing with oil. Exo. xxviii. 41; 1 Kings i. 34. From the language of Simeon, which follows, it would seem that he had been more fully instructed than the Jews generally, concerning the true character of the Messiah; and he rejoiced with fulness of joy. 27. By the Spirit. Under the influence of the spirit; prompted by the spirit. To do for him according to the custom of the law. That is, to present him before the Lord, and to offer the sacrifices prescribed in the law. See notes on ver. 22-24. 28. Blessed God.-Returned thanks to God for his mercy; acknowledged that God was the author of this as of all blessings. 29. Now lettest thou thy servant de to thy word: 30 For mine eyes have seen thy salvation, 31 Which thou hast prepared before the face of all people; part in peace. Or, more briefly, now I can die in peace. Simeon had no doubt or anxiety left, to disturb his peace of mind. He had long expected the advent of the Messiah, through whom he believed mankind should receive the richest blessings. He had been assured that he should see the Messiah with his own eyes. The hour had come, and the promise was fulfilled. By a divine impulse, he recognized the helpless infant Jesus, as the prophet and priest of God, and the Saviour of the world. The day had dawned; the sun of righteousness was appearing; and Simeon had no doubt that its beams should illumine and warm all hearts. He had nothing more to desire; and he could now die in peace. According to thy word. "Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word; keeps all his promises; and never disappoints those who trust in him."-Barnes. 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. Sin and ignorance are often called darkness in the scriptures; and to enlighten men is a common figure to express instruction, especially that moral instruction which produces reformation. Thus the ancient prophets predicted that Jesus should save the Gentiles, or instruct and purify them, in similar terms. Isa. xlix. 6; Mal. iv. 2. When Jesus was born, the whole Gentile world was enveloped in moral darkness; or, in scriptural phrase, they sat "in darkness and in the shadow of death." Luke i. 79; see also Matt. iv. 16. He came to enlighten them, by imparting to them a knowledge of God and his righteousness, by purifying their hearts from evil, in short, by making them both to know and to obey the divine law. In like manner he enlightens other sinners. As natural darkness is dispelled by the rays of the sun, so moral darkness is dissipated by the sun of righteousness. The Jews had a vague idea that the Gentiles should receive some benefit from the Messiah; but they by no means comprehended the glorious truth, that God is equally the God of Gentiles and Jews, Rom. iii. 29, as is evident from their indignation when the apostles called their attention to the fact, Acts xiii. 46 30, 31. Thy salvation, which thou hast prepared. Campbell translates the phrase thus: "The Saviour, whom thou hast provided." In justification of this change, he says that, "in every-50; xxii. 21, 22. But Simeon had a language, we sometimes meet with such more enlarged view of the case. He tropes as the abstract for the concrete, understood, by revelation, that the Genthe cause for the effect, and the like. In tiles were to be enlightened, sanctified, the Oriental tongues, however, they and saved, as well as the Jews. ¶ Glory seem to be more common than in most of thy people Israel. It was to the others. Thus, God is called our defence, everlasting honor and glory of the Jews our song, our hope; that is, our defend- among men, that one of their daughters er, the subject of our song, the object of should give birth to the Saviour, Rom. our hope. But when, in any occurrence, ix. 4, 5, notwithstanding that generation the words literally translated appear but covered themselves with infamy by reill adapted to the idiom of our tongue, jecting him when he appeared on earth. or occasion obscurity, it is better to ex- But a still higher glory awaits that peopress the sense in plain words." ¶ Be- ple. Though they generally rejected fore the face of all people. As the the blessing, when it was first offered, Saviour's birth should be productive of yet God has secured it to them by promjoy to all people, ver. 10, so he is to be ise; his faithfulness will not fail; and exhibited to all as a Saviour, as their all Israel shall be saved. Rom. xi. 25 Saviour. He came not for the benefit-36. The chosen people are not forever of a single nation, or single people; but to bless all by saving them from their sins. 32. A light to lighten the Gentiles. rejected; but in God's own time, they and the Gentiles shall rejoice together in the great salvation. 33. We have here additional evidence |