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A.T. Robertson · Citado em PreceptAustin
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Robertson adds that this statement by Jesus reflects the "Messianic consciousness of the necessity (that had been) laid on Him. Jesus often uses dei (must) about His work. Of all the golden dreams of any boy of twelve here is the greatest." John
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Robertson - Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. “My Father is God,” Jesus had virtually said, “and I must be in His house.” Bruce observes that a new era has come when Jesus calls God “Father,” not Despotes (Master, Lord). “Even we do not yet fully understand” (Bruce) what Jesus the boy here said. John
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Robertson - He continued subject unto them, this wondrous Boy who really knew more than parents and rabbis, this gentle, obedient, affectionate Boy. The next eighteen years at Nazareth (Luke 3:23) He remained growing into manhood and becoming the carpenter of Nazareth (Mark 6:3) in succession to Joseph (Matt. 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call Him to His Messianic task? THOUGHT - What an example Jesus gives all of us as Rich Cathers explains "We all have places in our lives where we need to learn the lesson of submission. None of us are above learning this. Even Jesus had to learn to submit....Jesus’ ultimate lesson of submission was yielding to the Father’s will by going to the cross and dying for us (Lk 22:41-44+). But I think it all started here, at home. I think there’s going to be a relationship between learning to submit in your earthly, human relationships, and learning to submit to God. If you have difficulty submitting to a person, you’re going to have trouble submitting to God. " (Sermon Notes) Rich Cathers quips that "Sometimes people will want to quote Jesus saying , “I must be about my Father’s business” (Luke 2:49KJV) as an excuse for not doing what they are asked to do. Though it was Jesus’ reason, notice that He too was subject to His parents." (Sermon Notes) His mother treasured (diatereo) all these things (rhema) in her heart - Compare Luke 2:19+ - "But Mary treasured all these things, pondering them in her heart." MacArthur on treasured all these things in her heart - Here was the first fulfillment of Simeon’s warning to Mary in Lk 2:35, as she treasured all these things in her heart. She had much to think about as she pondered Jesus’ amazing reply. Mary had to realize that her Son was her Savior, and she would have to exchange her parental authority over Him for His divine authority over her. The sword would pierce her heart again later in her last appearance in Luke’s gospel (8:19–21), when Jesus distanced Himself from His human relationship with her and His siblings (cf. 11:27–28). Ultimately, the sword would pierce Mary’s heart as she watched her Son suffer and die on the cross. (See Luke Commentary) Nazareth (3478) (Nazara or Nazaret or Nazareth) is the name of the home town of Jesus fulfilling OT prophecies (not a single prophecy) that Jesus "shall be called a Nazarene." It was so obscure that Nathaniel asked "Can any good thing come out of Nazareth?" Yes, not just any "good thing" but the greatest Person in time and eternity, the God-Man, Christ Jesus. Our Lord was called "Jesus of Nazareth" seven times in the NT (Matt. 26:71; Mk. 1:24; Lk. 4:34; 18:37; Jn. 1:45; Acts 10:38; 26:9) Although Nazareth was small, it did have a Jewish synagogue and was the site of Jesus "inauguration message" in Lk 4:16. There are no uses in the Septuagint (see The Puzzling Problem of Nazareth) Continued in subjection to (5293)(hupotasso from hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. The only other uses of hupotasso by Luke describing spirits (demons) subject to the disciples - Lk 10:17 and Lk 10:20. Notice the present tense (continually) and passive voice (under the authority of his earthly parents) which serves to underscore the possible misinterpretation that Jesus had been disobedient or rebellious toward his parents in the incident in the Temple, for this would have been tantamount to sin (cf Eph 6:1-2, Read Dt 21:18,19 - This discipline of course Joseph did not do with Jesus which also underscores the fact that He was sinless in this vignette). Henry
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Robertson says poimen is from a root meaning to protect) (See verb poimaino = to shepherd) literally describes one who cares for a flock. One who herds, feeds, and tends a flock. A herdsman. A sheep herder. The main responsibility of the shepherd was to keep the flock intact, to protect and to provide for the sheep. Staying out (only NT use)(63)(agrauleo from agros = field + aulizomai = remain in the fields, especially at night, from aule = a sheepfold, enclosed space exposed to open air) means to live out of doors, stay out in the open air, under the open sky, dwelling (present tense - continually) in the field. Keeping watch (present tense = continually)("watching watches") (5442)(phulasso means to watch, to carry out the function as a military guard or sentinel (cp Acts 23:35, 28:16), to keep watch, to have one's eye upon lest one escape, to guard to keep safe (from being snatched away, from being lost). The NT uses phulasso of guarding truth (eg, 1Ti 5:21, 6:20, 2Ti 1:14-note) Phulasso is the verb used to describe the shepherds "keeping watch (phulasso) over their flock by night (Lk 2:8), which congers up the image of savage wolves seeking to devour the helpless sheep. Elsewhere we read of the Good Shepherd, the Great Shepherd Who keeps watch over His sheep. The verb phulasso is accompanied by the related noun (5438) phulake which refers to the act of keeping watch, guarding (Lxx - Nu 1:53; 3:7, 28) and the combined phrase phulassontes phulakas = guard a guarding, keep watch, do guard duty. Sheep were kept out in the fields during the day. In the evening they were moved into sheepfolds, where the shepherds could take turns keeping watch over their flock during the night. Inside the fold the sheep could more easily be guarded from predators and thieves. Watch (5438)(phulake from phulasso = to guard, watch) means a guarding (the act of guarding or keeping watch - Lk 2:8, Nu 1:53, 3:7, 28) or guard (the person doing the watching - Acts 12:10) , a prison as a place where someone is guarded (Mt 5:25, 14:3, 10, 18:30, 25:36, 39, 43, etc). Marvin
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Robertson says this thing (rhema) is "A Hebraistic and vernacular use of rhema (something said) as something done." As
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Robertson on aneurisko - The compound ana suggests a search before finding. Luke 2:17 When they had seen this, they made known the statement which had been told them about this Child. NET When they saw him, they related what they had been told about this child, GNT ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. NLT After seeing him, the shepherds told everyone what had happened and what the angel had said to them about this child. KJV And when they had seen it, they made known abroad the saying which was told them concerning this child. ESV And when they saw it, they made known the saying that had been told them concerning this child. NIV When they had seen him, they spread the word concerning what had been told them about this child, ASV And when they saw it, they made known concerning the saying which was spoken to them about this child. CSB After seeing them, they reported the message they were told about this child, Lu 2:38 Lk 8:39 Ps 16:9,10 66:16 71:17,18 Mal 3:16 Jn 1:41-46 4:28,29 Luke 2 Resources - Multiple Sermons and Commentaries SHEPHERD EVANGELISTS GIVE EYE WITNESS REPORT When they had seen this - Seeing was believing. The angelic message confirmed, now they were God's "angels" so to speak (angels means messengers)! They saw, they shared. They were the first to bear witness to the Savior of the world. Who but God would choose such lowly ambassadors for His lofty Word of good news? Do not ever feel you are so poor, or uneducated, etc, that the Almighty cannot use you just as He did these lowly shepherds!
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Robertson says this thing (rhema) is "A Hebraistic and vernacular use of rhema (something said) as something done." All of Luke's uses of rhema - Lk. 1:37; Lk. 1:38; Lk. 1:65; Lk. 2:15; Lk. 2:17; Lk. 2:19; Lk. 2:29; Lk. 2:50; Lk. 2:51; Lk. 3:2; Lk. 5:5; Lk. 7:1; Lk. 9:45; Lk. 18:34; Lk. 20:26; Lk. 24:8; Lk. 24:11; Acts 2:14; Acts 5:20; Acts 5:32; Acts 6:11; Acts 10:22; Acts 10:37; Acts 10:44; Acts 11:14; Acts 11:16; Acts 13:42; Acts 16:38; Acts 26:25; Acts 28:25 Child (3813)(paidion diminutive of pais = child) is a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of the infant Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21+) Bruce Barton - SPREAD THE WORD - What a birth announcement! The shepherds were terrified, but their fear turned to joy as the angels announced the Messiah’s birth. First the shepherds ran to see the baby; then they spread the word. Jesus is your Messiah, your Savior. Praise for God and gratitude for what he has done should motivate you to witness to others. Have you discovered a Lord so wonderful that you can’t help sharing your joy with your friends? (LAC) The Big News (ED: DON'T MISS THE BIG NEWS!) For unto us a Child is born, unto us a Son is given. —Isaiah 9:6 In December 1903, after many attempts, the Wright brothers were successful in getting their “flying machine” off the ground. Thrilled, they telegraphed this message to their sister Katherine: “We have actually flown 120 feet. Will be home for Christmas.” Katherine hurried to the editor of the local newspaper and showed him the message. He glanced at it and said, “How nice. The boys will be home for Christmas.” He totally missed the big news-man had flown! Many people today make a similar mistake when they hear the word Christmas. They don’t think of Jesus and His miraculous birth. Instead, they think of family gatherings, festive meals, decorations, and gifts. To them, Christmas brings nostalgia and memories of childhood. Now, all this celebration isn’t wrong. But if that’s all that Christmas means to us, we are missing its true significance. The real meaning of this special day is summed up in the words of the angel to the shepherds on that night long ago: “I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior, who is Christ the Lord” (Luke 2:10-11). That’s the big news of Christmas! One day has left its mark in time For all mankind to see; It is the day when Christ was born- That day made history. -D. De Haan Don't celebrate Christmas without inviting the Guest of honor. Luke 2:18 And all who heard it wondered at the things which were told them by the shepherds. wondered: Lu 2:33,47 1:65,66 4:36 5:9,10 Isa 8:18 Luke 2 Resources - Multiple Sermons and Commentaries AWE STRUCK WITH AMAZEMENT! And all who heard it wondered (thaumazo) - Note that nothing is said about the hearers seeking out the child to substantiate the claim of the shepherds, but only that they wondered about what they heard. There is no evidence that they responded as did the shepherds who hastened to see the sight. O my, so close but yet so far. How many today are amazed and wonder at Jesus and that something was different about this Man but they never go further then He is a "good Man." They never seek to find Him in the Gospels. They never witness His "empty tomb" which separates Christianity from every other world religion. (1 Cor 15:17).
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Robertson adds "Brooding with a mother's high hopes and joy, Mary would go over each detail: Gabriel, the shepherds, and compare sayings with the facts." Treasured (4933)(suntereo from sun/syn = with + tereo = guard, keep) means to keep closely together, keep close, preserve. Here Mary reflects deeply and carefully the words of the shepherds, keeping them in her mind, safely storing them up (so to speak). In Mark 6:20, used of the protection of John the Baptist from Herodias. In Mt. 9:17 (and Lk 5:38 only in the Textus Receptus), used of the preservation of wineskins. Suntereo - 6x in 6v in the Septuagint - Proverbs 15:4 , Ezek 18:19, Dan 3:23, 30, 4:26, 4:28. Pondering (4820)(sumballo from sún = together, with + bállō = to cast) literally means to throw together, placing together or bringing together for comparing and weighing facts. Then the idea is “to converse, to carry on a discussion,” or “to consider carefully and draw conclusions” about a certain matter. Here it speaks of Mary pondering these things in her heart, giving them careful thought, thinking seriously about them. POSB - Mary—Humility—Trust: there was the awe-stricken, pondering mother. This is a beautiful picture of a humble, trusting heart. Mary had been told that her child was of God, truly of God. Above all others she knew that the Messiah, the very Son of God, had now come. She had been through so much: pregnant, yet unmarried; the possibility of being found out and of rumors heaped upon rumors; the discussions with Joseph and with her parents; the long trip from Nazareth; the exhaustion of giving birth without help in a smelly stable; the visit of some rough-hewn shepherds with an amazing story of the heavenly host’s proclaiming the praises of God. Mary was tired, as weary and exhausted as a person could be. So much had happened, and she was at the very center of it all. No one could even begin to know the thoughts that had filled her mind for nine months, nor could anyone know the feelings and emotions of the experience. The wonder, the amazement, the astounding reality was too much to talk about. All she could do was continue in the humble sweetness that had so characterized her over the past months. She merely bowed once again in humble adoration to God and quietly entrusted all these things into God’s keeping. She said nothing, only pondered in her heart what was happening. (See context Preacher's Outline & Sermon Bible-Luke) Take Time To Ponder Read: Luke 2:8-19 Mary kept all these things and pondered them in her heart. —Luke 2:19 Parents love to remember the developmental milestones of their children. They will record in a baby book when their little ones first roll over, then crawl, and take their first steps. Often they will take photographs and save baby clothing to bring back the memories of those precious experiences. According to Luke 2:19, Mary, the mother of Jesus, kept a baby book of sorts—in her heart. She treasured the promises that had been given about her Son and “pondered them.” The Greek word for “ponder” means “placing together for comparison.” Mary had heard of great things concerning her Son from angels and shepherds (1:32; 2:17-18). As His life unfolded, she would compare those promises with how her Son acted to fulfill them. Our faith will be strengthened and we will be encouraged when we meditate on what the Scriptures say about God and compare it with the way He works in our own lives (John 14:21). He is a God who answers prayer (1 John 5:14-15), comforts us in our suffering (2 Cor. 1:3-4), and provides for our needs (Phil. 4:19). When we take time to ponder, we will see the faithfulness of our great God. Pardon for sin and a peace that endureth, Thine own dear presence to cheer and to guide, Strength for today and bright hope for tomorrow— Blessings all mine, with ten thousand beside! —Chisholm God gives by promise that we may take by faith. Letdown Read: Luke 2:8-20 | Bible in a Year: Haggai 1-2; Revelation 17 Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God. —Luke 2:19-20 The night of Jesus’ birth was exciting for Mary and Joseph. There before their eyes was the miracle Baby whose coming into the world had been announced by an angel. The shepherds too were excited when they saw and heard “a multitude of the heavenly host praising God” and heralding His birth (Luke 2:13). But it wouldn’t be long before Mary and Joseph would face the ordinary tasks of caring for a new baby and all the accompanying responsibilities. The shepherds would be back on the hillside tending their sheep. All the elements were in place for an emotional letdown, which often follows an emotional high. I don’t believe they experienced any “after-Christmas blues,” however. Mary didn’t quickly forget all that had happened, and the shepherds couldn’t easily forget what they had heard and seen (vv.19-20). The angelic message had proven true, and their lives were filled with new hope and anticipation. There’s no reason for an after-Christmas letdown. We have the full story. Jesus came to die for our sins, then conquered death for us by rising from the grave. We have more truth to ponder and more reason to glorify God than Mary and the shepherds did. Life's ebb and flow that moves our hearts From heights of joy to feelings low Cannot exhaust God's matchless grace Nor stem that never-ending flow. —D. De Haan Feeling let down today? Try looking up. If Christmas Isn't Merry Read: Luke 2:21-35 Mary kept all these things and pondered them in her heart. —Luke 2:19 One Christmas I saw a cartoon that showed a boy gazing into a store window at a sign that read: Have The Best Christmas Ever! Thoughtfully, he said, “It’s pretty hard to top the first one.” Years ago my husband and I had an experience that drew our attention to that first Christmas. In mid-December, I gave birth prematurely to a much-wanted son. As our “Tiny Tim” struggled for life, he was rushed to another hospital. Then, miles away from us, he died all alone. Christmas that year was not jolly but grievous. In our grief, however, God gave us a moving glimpse of His original Christmas. We saw that God also experienced empty arms, but in a much greater way. His baby Son had been born to die—a death that would bring eternal life to us all. Like Mary, we cherished and pondered these thoughts in our hearts. Slowly, the unhappiness that had threatened to diminish the meaning of Christmas enlarged it instead. In time, that Christmas became the most meaningful one we’ve ever had. Once again, Christmas this year will be unavoidably sad for many people, perhaps for you. Take heart! Christmas needn’t be merry to be meaningful. It’s the Christ of Christmas we celebrate, not Christmas itself. Ponder Him! Come with the spirit and heart of a child— It matters not what we share, For Christmas isn't Christmas at all Unless the Christ-child is there. —Anon. To put meaning into your Christmas, give Christ first place. Luke 2:20 The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them. Lu 18:43 19:37,38 1Ch 29:10-12 Ps 72:17-19 106:48 107:8,15,21 Isa 29:19 Ac 2:46,47 11:18 Luke 2 Resources - Multiple Sermons and Commentaries SHEPHERDS RETURNED WITH A SONG IN THEIR HEART The shepherds (poimen) went back (hupostrepho), glorifying (doxazo) and praising (aineo) God - What irony, for in the religious center Jerusalem the leaders did not truly worship God, but here in the fields outside Bethlehem were the common, non-religious shepherds worshipping God! There is another observation and it is a sad one -- even thought the shepherds had spread the message of Messiah, Luke records that the shepherds alone were praising God. No one else is seen seeking or praising the Savior! What's wrong with this picture? Don't we see the same thing today! God had fulfilled His promise through the angel and this caused the shepherds to worship God. This is what the angelic host had been doing. Now it is the shepherds. One day soon, it will be angels and men glorifying God for so great a gift of the Gospel of our salvation (of course the angels cannot understand what it truly, fully means, having never experienced it 1 Pe 1:12b). John gives us a preview of this picture in Heaven when we are gathered together with all the redeemed of the Lord... And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants (THIS IS US BELOVED!), you who fear Him, the small and the great.” 6 Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For the Lord our God, the Almighty, reigns.(Rev 19:5, 6+) POSB adds "The shepherds were praising God for what they had heard and seen. God had spoken to them and they had received the message. They obeyed God’s instructions to seek out the Messiah; therefore, they had been privileged to see the Messiah. They had reason to praise God. (How many hear and see, yet never respond and never praise God?)" (See context Preacher's Outline & Sermon Bible-Luke)
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Robertson - He will be a stumbling-block to some (Isa. 8:14; Matt. 21:42, 44; Rom. 9:33; 1 Pet. 2:16f.) who love darkness rather than light (Jn 3:19), he will be the cause of rising for others (Ro 6:4, 9; Eph. 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, He repels others. This is true of all epoch-making men to some extent.
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Robertson says "Spoken against (or opposed antilego) is a present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ "as the curse of the race because He spared the weak." (Woe! That's not what Nietzsche thinks today!) Marvin Vincent on opposed (antilego) - The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign: a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Hebrews 12:3. J C
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Robertson comments "He is to test men’s thoughts (dialogismoi) and purposes. They will be compelled to take a stand for Christ or against him. That is true today." THOUGHT - How often I have been in conversations and someone uses the great Name of Jesus as a "curse word!" Sometimes I speak up and say something like "Yes, they are going to need His help." (Or something fitting the context). This usually receives little reaction. Other times I am discussing the need for faith and when I get to Jesus as the "narrow road" sadly the dialogue is many times terminated! Even in this example, their hearts have been "tested" and "revealed." R C H
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Robertson adds "There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy."
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Robertson adds "It had the idea of a mutual agreement or of saying something before one (ἀντι [anti]). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking." Liddell-Scott writes that the word means (1) to make a mutual agreement, (2) to confess freely and openly or (3) to return thanks. The TDNT notes that 'Lk. 2:38 is closest to OT use with its ἀνθωμολογεῖτο τῷ θεῷ (only here in the NT). The praise of Anna is an answer to the act of God (ἀντι- = anti-) which she has experienced in her old age. It implies “acknowledgment,” “obedience,” “proclamation.” Along the lines of the piety of the Psalter there is a linking of prayer to God with witness to men. Lk. himself shows what he means by this ἀνθομολογεῖσθαι τῷ θεῷ in 1:46–55, 68–79; 2:29–32. Formally these are psalms of thanksgiving and hymns of praise in the strict sense, but in content they speak of eschatological fulfilment. There are only 2 uses in the non-apocryphal Septuagint and 3 in the Apocrypha - 1 Es. 8:88; 3 Ma. 6:33; Ps. 78:13; Sir. 20:3; Dan. 4:37; Lk. 2:38 Psalm 79:13 So we Your people and the sheep of Your pasture Will give thanks (Heb = yadah - give thanks; Lxx = Anthomologeomai ) to You forever (A FORETASTE OF SOME OF OUR HEAVENLY ACTIVITIES); To all generations we will tell of Your praise. Gilbrant has this note on anthomologeomai - In the apocryphal writings of 1 Esdras 8:91 and Sirach 20:2 the sense of “to confess” is foremost. The Septuagint’s use of the term (Psalm 79:13; Daniel 4:34; and 3 Maccabees 6:33) retains the sense of “to give thanks to” or “to praise” (God). Luke, whose style is recognized to have been greatly influenced by the Septuagint (Lxx), more closely reflects the Old Testament understanding (Septuagint; Hebrew yādhâh [hiphil]) rather than the profane Greek (see Moulton-Milligan; Michel, “homologeō,” Kittel, 5:213). In this highly “septuagintilized” birth narrative, the expression captures the devout and pious character of the prophetess Anna. Her “giving thanks” confirms her prophetic recognition of the infant as “the redemption of Jerusalem.” Thanksgiving and praise in Luke’s Gospel are the marks of the faithful and a sign of reception of the claims of the Son of God. (Complete Biblical Library Greek-English Dictionary) Looking for (4327)(prosdechomai from pros = implies motion or direction toward + dechomai = receive with readiness) means to accept favorably, to receive one into companionship. The idea is "to put the Welcome Mat out" for them! Anna in using this verb is referring to all those who are waiting for Messiah with a sense of expectancy (Mk 15:43, Luke 2:25, 38, 12:36, 23:51, Acts 23:21, Titus 2:13, Jude 1:21). How would the elderly prophetess describe you (me) beloved - "looking" or "lackadaisical" (lacking spirit or liveliness, lacking enthusiasm and determination; carelessly lazy)?" As discussed above the root verb dechomai means to accept deliberately and readily, receive kindly and so to take to oneself what is presented or brought by another. For example, it was used to describe welcoming a teacher, a friend, or a guest into one's house. Dechomai pictures one accepting another with open arms, minds, and hearts, going beyond even normally expected gracious hospitality. Redemption (3085) (lutrosis from lutroo = to release on receipt of a ransom <> Lutroo is derived from the root verb luo = to loosen that which is bound, freeing those in prison, release from prison, opening of what is closed, destroying of foundations, putting off of fetters) strictly speaking means loosing and in context speaks of the experience of being liberated from an oppressive situation by payment of a ransom. It speaks of a setting free or a deliverance and always implies that there will be a cost that must be paid, in fact the precious blood of Christ. Using the root verb lutroo, Peter explains that "knowing that you were not redeemed (Lutroo) with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1 Peter 1:18-19+). In the first chapter Luke uses lutrosis in what is traditionally called "The Benedictus" (Song of Zacharias) from the first word "Blessed" of verse 68 in the Latin Vulgate Bible which reads "Benedictus Dominus Deus". And his (John the Baptist's) father Zacharias was filled with (controlled by, enabled by, emboldened by - see note on Eph 5:18, see article "Spirit-Filled Believers Are Like Artesian Wells") the Holy Spirit, and prophesied, saying: “Blessed [be] the Lord God of Israel, For He has visited us and accomplished (although the Cross was still future, Zacharias prophecy treats the event as good as done) redemption (lutrosis) for His people, 69 And (Now he explains how the redemption is to be accomplished telling us that God) has raised up a horn of salvation (symbolized strength or power Dt 33:17 fulfilled in the Messiah) for us In the house of David His servant (Messiah was from the line of David)– 70 As He spoke by the mouth of His holy prophets from of old– 71 Salvation (deliverance) FROM OUR ENEMIES, And FROM THE HAND OF ALL WHO HATE US; 72 To show mercy toward our fathers, And to remember His holy covenant (the unconditional covenant with Abraham, Isaac and Jacob), 73 The oath which He swore to Abraham our father (Ge 12:1-3, etc), 74 To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear, 75 In holiness and righteousness before Him all our days. 76 “And you, child, (John the Baptist) will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; 77 To give to His people [the] knowledge of salvation by the forgiveness of their sins (John's message in Lk 3:2-3), 78 Because of the tender mercy of our God, With which the Sunrise from on high (the Messiah, cp Mal 4:2) will visit us, 79 TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH (see Isa 9:1-2-note), To guide our feet into the way of peace.” 80 And the child (John the Baptist - this parallels description of Jesus in Lk 2:51-52) continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance (see Lk 3:1-3) to Israel. (Luke 1:67-80-note) The only other use of lutrosis in the NT is by the writer of Hebrews... But when Christ (Messiah) appeared [as] a high priest of the good things to come, [He entered] through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation;and not through the blood of goats and calves, but through His own blood (The ransom price that secured redemption - cp 1 Peter 1:18), He entered the holy place once for all, having obtained eternal redemption. (Heb 9:11-12) Lutrosis is used 8 times in the Septuagint - Lev. 25:29; Lev. 25:48; Num. 18:16; Jdg. 1:15; Ps. 49:8; Ps. 111:9; Ps. 130:7; Isa. 63:4 In one of the uses of lutrosis in the Septuagint we read these words from the Messiah in the context of His second coming to redeem Jerusalem...“For the day of vengeance was in My heart, And My year of redemption (Lxx = lutrosis) has come. (Isa. 63:4+) Another great woman of God, Fanny Crosby caught the idea of expectant looking (with the eyes of her heart since she was blind) and living in her classic hymn "Blessed Assurance" (see especially her lines below in bold font): Blessed Assurance Play the entire hymn by Third Day Blessed assurance, Jesus is mine! Oh, what a foretaste of glory divine! Heir of salvation, purchase of God, Born of His Spirit, washed in His blood. Refrain: This is my story, this is my song, Praising my Savior all the day long; This is my story, this is my song, Praising my Savior all the day long. Perfect submission, perfect delight, Visions of rapture now burst on my sight; Angels, descending, bring from above Echoes of mercy, whispers of love. Perfect submission, all is at rest, I in my Savior am happy and blest, Watching and waiting, looking above, Filled with His goodness, lost in His love. Steven
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Robertson comments that prophets "is the plural and no single prophecy exists which says that the Messiah was to be called a Nazarene. It may be that this term of contempt (John 1:46; 7:52) is what is meant, and that several prophecies are to be combined like Psa. 22:6, 8; 69:11, 19; Isa. 53:2, 3, 4. The name Nazareth means a shoot or branch, but it is by no means certain that Matthew has this in mind. It is best to confess that we do not know. See Broadus on Matthew for the various theories. But, despised as Nazareth was at that time, Jesus has exalted its fame. The lowly Nazarene he was at first, but it is our glory to be the followers of the Nazarene. Bruce says that “in this case, therefore, we certainly know that the historic fact suggested the prophetic reference, instead of the prophecy creating the history.” The parallels drawn by Matthew between the history of Israel and the birth and infancy of Jesus are not mere fancy. History repeats itself and writers of history find frequent parallels. Surely Matthew is not beyond the bounds of reason or of fact in illustrating in his own way the birth and infancy of Jesus by the Providence of God in the history of Israel. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in Matt. 2:13–23. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matt. 2:1–12) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke 2:8–28). The two Gospels supplement each other. Performed (accomplished) (5055)(teleo from telos = goal, an end, a purpose) means to bring to an end as one brings a process, a course, a task or an undertaking to the end. It means to accomplish and complete something, not merely by bringing it to end but bringing it to "perfection." The idea of teleo is to achieve a goal or to conclude it successfully which is especially poignant in the context of Jesus' life purpose which was to die on the Cross, the purpose He pointed to and which He accomplished declaring "It is finished " (tetelestai = perfect tense of teleo)" (John 19:30). Luke's uses of teleo -Lk. 2:39; Lk. 12:50; Lk. 18:31; Lk. 22:37; Acts 13:29; Nazareth (3478) see notes on Nazaret Nazareth only 12x in the NT - Matt. 2:23; Matt. 4:13; Matt. 21:11; Mk. 1:9; Lk. 1:26; Lk. 2:4; Lk. 2:39; Lk. 2:51; Lk. 4:16; Jn. 1:45; Jn. 1:46; Acts 10:38 Luke 2:40 The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him. the Child: Lu 2:52 Judges 13:24 1Sa 2:18,26 3:19 Ps 22:9 Isa 53:1,2 become strong: Lu 1:80 Eph 6:10 2Ti 2:1 increasing in wisdom : Lu 2:47,52 Isa 11:1-5 Col 2:2,3 the grace: Ps 45:2 John 1:14 Ac 4:33 Luke 2 Resources - Multiple Sermons and Commentaries Luke 2:40 Jesus: From Babyhood to Boyhood - sermon by G Campbell Morgan "THE HIDDEN YEARS" JESUS GREW IN STRENGTH, WISDOM AND GRACE In Luke 2:40, we have a summary of Jesus’ life from infancy to age 12 and in Luke 2:52 we have a summary of His life from age 12 until adulthood "And Jesus kept increasing in wisdom and stature, and in favor with God and men." Charles Simeon rightly said “There is little related of him to gratify our curiosity, but enough to regulate our conduct.” The child (paidion) continued to grow (auxano) and to become strong (krataioo) - The exact description is given of Jesus' forerunner, John the Baptist - "And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel." (Luke 1:80+) NET Note adds that with "the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity." THOUGHT - If Jesus needed strength, wisdom and grace, then so do we beloved, for Jesus is our example of how to live the (supernatural) Christian life (cp 1 Jn 2:6+) Warren
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Robertson - Luke does not say that Jesus had not been to Jerusalem before, but at twelve a Jewish boy became a “son of the law” and began to observe the ordinances, putting on the phylacteries as a reminder. According to the custom - Lk 1:9+, Lk 22:39+ (cf this same phrase in Ex. 21:9; 2 Ki. 11:14; 2 Ki. 17:33; Lk. 1:9; Acts 15:1+) REGULAR HABITS - Jesus’ parents, like most devout Jews, went to Jerusalem each year. Jesus’ family had the right priorities. Families that establish regular habits of worship are less likely to have their spiritual life deflected by alternative attractions. Keep worship on top of your family’s agenda. Putting God first is a great example to children, who quickly learn what parents care about by observing how they plan and spend time. (Luke - Life Application Commentary) Custom (habit)(1485)(ethos from etho = to be used, to be accustomed) refers to a usual or customary manner of behavior, habit, pattern of behavior which is more or less fixed by tradition or the usual practice. It may be established by law or otherwise generally sanctioned by the society. Luke 2:43 and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. But His parents were unaware of it, 2Ch 30:21-23, 25:17 Luke 2 Resources - Multiple Sermons and Commentaries And as they were returning, after spending the full number of days - The full number of days is literally "when the days ended" After the feast was over, i.e., after 7 days. "The days” may mean the full seven days (Ex. 12:15-20; Dt. 16:3), or the two chief days after which many pilgrims left for home." (A T Robertson) In the first month, on the fourteenth day of the month at twilight is the LORD’S Passover. 6 ‘Then on the fifteenth day of the same month there is the Feast of Unleavened Bread to the LORD; for seven days you shall eat unleavened bread. 7‘On the first day you shall have a holy convocation; you shall not do any laborious work. 8 ‘But for seven days you shall present an offering by fire to the LORD. On the seventh day is a holy convocation; you shall not do any laborious work.’” (Lev. 23:5–8-note) Marvin
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Robertson puts it "They searched up and down, back and forth, a thorough search and prolonged." Supposed (3543)(nomizo from nomos = law, custom) means to think or believe something without being fully settled in mind or opinion. To suppose something that is not true (e.g., Moses wrongly supposed the Israelites would understand God had sent him to deliver them; in Acts 8:20 of Simon's false assumption he could buy the Holy Spirit's power, of the Philippian jailer's nearly fatal supposition that the prisoners had escaped). To suppose means to express a supposition, to presume (something) to be true without certain knowledge. To assume (take something as true). To regard or acknowledge as custom. To practice a custom (common use by Greek writers). To have and hold as customary (from root word nomos - custom) as used in Acts 16:13 where the idea is to engage in a customary practice ("where the people customarily prayed"). BDAG summarized - 1. to follow or practice what is customary, have in common use 2. to form an idea about something but with some suggestion of tentativeness or refraining from a definitive statement -- think, believe, hold, consider. Liddell-Scott - to hold or own as a custom or usage, to use customarily, practice. Passive = to be the custom, be customary. 2. to adopt a custom or usage, Exegetical Dictionary of the NT - Except in Acts 16:13, where a positive narrative character makes a correct assumption, νομίζω in Luke-Acts always is used of a false assumption, which in some instances is criticized in direct discourse by the opponent (Acts 8:20; 17:29; in 7:25 by the narrative opponent) and is elsewhere related as an erroneous assumption (Luke 2:44; 3:23, a redactional addition intended to balance the genealogy of Joseph with the virgin birth; Acts 14:19; 16:27; 21:29). All the Lukan occurrences are the result of redaction. Nomizo - 15x in 15v - Usage: suppose(1), supposed(4), supposing(3), think(4), thinks(1), thought(2). Not found in the non-apocryphal Septuagint. Matthew 5:17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. Matthew 10:34 "Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. Matthew 20:10 "When those hired first came, they thought that they would receive more; but each of them also received a denarius. Luke 2:44 but supposed Him to be in the caravan, and went a day's journey; and they began looking for Him among their relatives and acquaintances. Luke 3:23 When He began His ministry, Jesus Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli, Acts 7:25 "And he (Moses) supposed that his brethren understood that God was granting them deliverance through him, but they did not understand. Acts 8:20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! Acts 14:19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. Comment - Most of the uses of nomizo suppose something that is not true (see main discussion above), so Luke's use of nomizo in this passage could be taken as evidence that Paul was not truly dead and that the crowd's supposition was incorrect. We will find out in heaven for sure!!! Acts 16:13 And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled. 27 When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. Acts 17:29 "Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man. Acts 21:29 For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. A T Robertson - Imperfect active of nomizō, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, εἰσηγαγεν [eisēgagen] as in verse 28) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party. 1 Corinthians 7:26 I think then that this is good in view of the present distress, that it is good for a man to remain as he is. 36 But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 1 Timothy 6:5 and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. Looking for (327)(anazeteo from ana = from the bottom up or used to intensify meaning + zeteo = seek) mean to seek up and down (back and forth), to seek carefully, to search for, to try to locate, to discover, or to investigate. Anazeteo was often used in the context of hunting for criminals or fugitive slaves (BDAG). This verb speaks of the thoroughness with which Jesus' parents were looking for Him. As we might say today they were searching "high and low" to find Him. Moulton and Milligan note that anazeteo "is specially used of searching for human beings, with an implication of difficulty." “make every effort to search for them” etc. with reference to certain slaves who had deserted. “the culprits having been searched for.” “to look for hay,” Thayer on anazeteo - `to run through with the eyes any series or succession of men or things, and so to seek out, search through, make diligent search Anazeteo is used only by Luke (Lk 2:44, 45) and in Acts 11:25 of Barnabas "And he left for Tarsus to look for Saul." There are 2 uses in the Septuagint - Job 3:4, Job 10:6. Luke 2:45 When they did not find Him, they returned to Jerusalem looking for Him. Luke 2 Resources - Multiple Sermons and Commentaries LOOKING FOR JESUS When they did not find (heurisko) Him, they returned to Jerusalem looking (anazeteo) for Him - Imagine the fear and anxiety Joseph and Mary must have felt at this moment. Talk about some restless nights of sleep! Looking (anazeteo) is in the present tense continuous action. THOUGHT - We were in Colorado in an old mining town high the mountains and my youngest grandson disappeared. His parents and his grandparent's heart began to race, fear gripped us, we felt sick at our stomach, and in panic we began a frantic search that seemed to last forever and finally found him after about 15 minutes. I can only began to imagine the panic that set in to the hearts of Joseph and Mary at losing the one that they angel had said would reign over a kingdom that would never end! (Lk 1:33). For all they knew He could have been kidnapped or worse. NET Note - "The return to Jerusalem would have taken a second day, since they were already one day's journey away (Ed: As noted above 20-25 miles away)." Luke 2:46 Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. CSB After three days, they found Him in the temple complex sitting among the teachers, listening to them and asking them questions. ESV After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. KJV 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. NET After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. NIV After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. NLT Three days later they finally discovered him in the Temple, sitting among the religious teachers, listening to them and asking questions. YLT And it came to pass, after three days, they found him in the temple, sitting in the midst of the teachers, both hearing them and questioning them, after (KJV): Lu 2:44,45 1Ki 12:5,12 Mt 12:40 16:21 27:63,64 the doctors (KJV): Lu 5:17 Ac 5:34 both (KJV): Isa 49:1,2 50:4 Luke 2 Resources - Multiple Sermons and Commentaries The Teacher teaching the teachers! JESUS FOUND ON THE THIRD DAY Then, after three days they found (heurisko) Him in the temple (hieron) - One day out (Lk 2:44), one day to return (Lk 2:45) and one day to find Him in the Temple. It is surprising they did not go first to the Temple, but they did not fully comprehend Who He was (cp Lk 2:50). There is no clear association of three days with the time of His resurrection after His death, but it is still intriguing that both events involved a disappearance and a re-appearance. When Jesus referred to the resurrection He did not say after three days but "on the third day." (All uses of this phrase in NT - Matt. 16:21; Matt. 17:23; Matt. 20:19; Lk. 9:22; Jn. 2:1; Acts 10:40; Acts 27:19; 1 Co. 15:4) NET Note on "then" or "and it came to pass" (KJV, Young's Literal) - The introductory phrase egeneto (“it happened that”), is common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here kai (and) has not been translated because of differences between Greek and English style. three days - Three days means there was one day out, another day back, and a third day of looking in Jerusalem. Stein writes that "after the first day of travel from Jerusalem, they returned back on the second day to Jerusalem; and they found Jesus on the third day. " (Luke: An Exegetical and Theological Exposition) A T Robertson writes they were "Probably on the terrace where members of the Sanhedrin gave public instruction on Sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest." Marvin
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Robertson - Paul sat at the feet of Gamaliel (Acts 22:3). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child’s questions?" James Freeman -There were several places within the Temple area where teachers of the law met their disciples. One of these places was in the cloisters described in Matthew 24:1 Herod’s Temple. Another was in the synagogue that was in the Temple enclosure. After services, the teachers admitted any who wished to converse with them on matters pertaining to the law. There is no reason to suppose that Jesus’ conversation with the teachers was in any way controversial. He simply followed the custom of the time, which allowed anyone who chose to question the teachers on any points they desired. Although our text-verse is often twisted by some to say that the child Jesus was teaching these learned men, that is not what the verse says. He was asking them questions and learning from them. They were, however, amazed at His understanding and answers to questions that they asked Him—asking questions of students was a rabbinical method of teaching. ( New Manners and Customs) J C
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Robertson adds that Luke's use of the vivid imperfect tense is "descriptive of their continued and repeated astonishment." It is interesting that this same verb existemi is used to describe two diametrically opposite reactions - "All the crowds were amazed" (existemi)(Mt 12:23) and “He has lost His senses.” (existemi)(Mk 3:21)! Luke's uses of existemi (He has 11 of the 17 NT uses) - Lk. 2:47; Lk. 8:56; Lk. 24:22; Acts 2:7; Acts 2:12; Acts 8:9; Acts 8:11; Acts 8:13; Acts 9:21; Acts 10:45; Acts 12:16 Other uses of existemi in the Gospels... Mark 2:12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, “We have never seen anything like this.” Mark 5:42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. Mark 6:51 Then He got into the boat with them, and the wind stopped; and they were utterly astonished, Luke 8:56 Her parents were amazed; but He instructed them to tell no one what had happened. Understanding (4907) (sunesis from suniemi = to comprehend, reason out in turn derived from sun = with or together + hiemi = send) literally is a sending together or a bringing together. Sunesis describes the putting together, of comparing and combining things, and thereby grasping or exhibiting quick comprehension. Sunesis is the ability to understand concepts and see relationships between them and thus describes the faculty of comprehension, intelligence, acuteness, shrewdness. Sunesis is "holistic understanding" which is obtained by joining facts together. Think of it as "synthesized reasoning" which is achieved by bringing implicit or indirect truths together resulting in comprehension which allows us to prudently deal with situations. The idea is "connecting the dots" which involves sanctified (Spirit enabled, Word centered) reasoning which enables one to see the "full picture." Used 7x in NT - Mk. 12:33; Lk. 2:47; 1 Co. 1:19; Eph. 3:4; Col. 1:9; Col. 2:2; 2 Tim. 2:7 Marvin Vincent on understanding = sunesis - From suniemi, to bring together. Hence that quality of mind which combines: understanding not only of facts, but of facts in their mutual relations. (Note on Mark 12:33 = Understanding from suniemi, to send or bring together. Hence sunesis [the word in Mk 12:33] is a union or bringing together of the mind with an object, and so used to denote the faculty of quick comprehension, intelligence, sagacity.); where there is meant “the love of a well-pondered and duly considered resolution which determines the whole person; the love which clearly understands itself” (Cremer). Rich Cathers - As I was thinking of this, there’s kind of a model of good communication and understanding going on here. Good communication - There were four things Jesus did, and I think the order is important. 1) Listen You need to hear what the other person is saying. 2) Ask questions If you aren’t getting something, ask questions. Don’t assume you really know what they’re trying to say. 3) Understand Put it all together. 4) Answer Respond I think us husbands are kind of weak in these things at times. (Sermon Notes) Luke 2:48 When they saw Him, they were astonished; and His mother said to Him, "Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You." Luke 2 Resources - Multiple Sermons and Commentaries SINLESS SON SOUGHT AND FOUND When they saw Him, they were astonished (ekplesso) - Jesus' parents were astounded, overwhelmed, besides themselves, totally dumbfounded by their Son. and His mother said to Him, "Son, why have You treated us this way - "Her question was designed to make Jesus feel guilty, as if He had intentionally caused His parents to suffer. Mary’s next statement intensified her rebuke. “Behold,” she continued, “your father and I have been anxiously looking for You.” As mentioned above, Jesus’ behavior in this incident was totally unlike anything Joseph and Mary had ever experienced and thus to them inexplicable. Jesus, of course, had not intentionally defied or hurt His parents. What He had done was to make evident the necessary break that was to come between Him and His earthly family." (See Luke Commentary) Behold, Your father and I have been anxiously (odunao) looking (zeteo) for You - Behold is used to get someone's attention! It is fascinating Mary is speaking this to Jesus, but she is speaking as a concerned mother. Your "adopted" father. God of course is His Father. Anxiously is a fairly strong word expressing that Joseph and Mary were quite distressed and worried when they could not find Jesus. Looking is in the imperfect tense indicating that they were looking here and there, looking all over for Him. A T Robertson adds that looking in the "imperfect tense describes the long drawn out search for three days." Brian Bell - Were they wrong for being “anxious”? Aren’t we to be anxious for nothing? (Phil.4:6) No, this is a different word (odunao). Only Luke uses it (5 x’s). Hear how Luke uses it later in Lk 16:24,25 [I am in agony]Every normal parent feels this at some time or another! They were astonished (they were overwhelmed = NET)(1605)(ekplesso from ek = out + plesso = strike) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. It is interesting to note that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' radical message which must have struck His hearers like thunder! A T Robertson on astonished (especially the root idea of to strike out, drive out by a blow) - Joseph and Mary “were struck out” by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children. Marvin
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Robertson - The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy’s amazement that his parents should not know that there was only one possible place in Jerusalem for him. Steven
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Robertson on diatereo - She kept thoroughly ([dia]) all these recent sayings (or things, [rhēmata]). In Lk 2:19 [suntereo] is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother’s reach? Marvin
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Robertson adds "imperfect active, He kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature (hēlikia] may mean age, as in Lk 12:25, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. “At each stage he was perfect for that stage” (Plummer). Brian Bell - Dean Farrar on increasing (prokopto) “The word used here is derived from pioneers, cutting down trees in the pathway of an advancing army.” Thayer adds it “means to lengthen out by hammering as a smith forges metals.” The meaning then is “to chop forward, to beat forward, to hack on.” The idea then is strenuous activity rather than passive development Henry Morris (increased in wisdom) - Jesus is God (John 1:1) and God is omniscient, so how could He "increase in wisdom?" This question points up the mystery of His divine/human nature. He was fully God, yet fully man (apart from sin), and this mystery is simply beyond human comprehension. We are told that Christ "emptied Himself" (the essence of the Greek term translated "made Himself of no reputation" in Philippians 2:6), thereby implying a voluntary setting aside of His "omni" attributes in order to take "the form of a servant." In the records of His life and teachings, there is abundant evidence of His deity, including His own claims (John 8:12; 11:26). At the same time, there is abundant evidence of His true humanity, including the fact that He "increased in wisdom" as He also grew in stature. Every act and teaching must be carefully studied in context to sort this out in each instance.