The Shepherds and the Angels

H. The angels and the shepherds (2:8–20)

8. It is not unlikely that the shepherds were pasturing flocks destined for the temple sacrifices. Flocks were supposed to be kept only in the wilderness (Mishnah, Baba Kamma 7:7; Talmud, Baba Kamma 79b–80a), and a rabbinic rule provides that any animal found between Jerusalem and a spot near Bethlehem must be presumed to be a sacrificial victim (Mishnah, Shekalim 7:4). The same rule speaks of finding Passover offerings within thirty days of that feast, i.e. in February. Since flocks might thus be in the fields in winter the traditional date for the birth of Jesus is not ruled out. Luke says nothing about the actual date and it remains quite unknown. As a class shepherds had a bad reputation. The nature of their calling kept them from observing the ceremonial law which meant so much to religious people. More regrettable was their unfortunate habit of confusing ‘mine’ with ‘thine’ as they moved about the country. They were considered unreliable and were not allowed to give testimony in the law-courts (Talmud, Sanhedrin 25b). There is no reason for thinking that Luke’s shepherds were other than devout men, else why would God have given them such a privilege? But they did come from a despised class.

8. It is not unlikely that the shepherds were pasturing flocks destined for the temple sacrifices. Flocks were supposed to be kept only in the wilderness (Mishnah, Baba Kamma 7:7; Talmud, Baba Kamma 79b–80a), and a rabbinic rule provides that any animal found between Jerusalem and a spot near Bethlehem must be presumed to be a sacrificial victim (Mishnah, Shekalim 7:4). The same rule speaks of finding Passover offerings within thirty days of that feast, i.e. in February. Since flocks might thus be in the fields in winter the traditional date for the birth of Jesus is not ruled out. Luke says nothing about the actual date and it remains quite unknown. As a class shepherds had a bad reputation. The nature of their calling kept them from observing the ceremonial law which meant so much to religious people. More regrettable was their unfortunate habit of confusing ‘mine’ with ‘thine’ as they moved about the country. They were considered unreliable and were not allowed to give testimony in the law-courts (Talmud, Sanhedrin 25b). There is no reason for thinking that Luke’s shepherds were other than devout men, else why would God have given them such a privilege? But they did come from a despised class.

4. Simeon’s prophecy (2:33–35)

Some argue‚ from the fact that Joseph and Mary marvelled, that Luke has imported a narrative from a source lacking the preceding, for they would not be amazed after the visit from the shepherds. But this does not follow. There is matter for wonder that Simeon knew all this‚ and in any case what he says goes far beyond anything the shepherds said. We now find that the whole story is not sweetness and light. Salvation will be purchased at heavy cost and Simeon sombrely records this. He invokes a blessing on Jesus’ father and his mother (see the note on ‘the parents’ in v. 27). Then in enigmatic words he goes on to speak of Jesus as set for the fall and rising of many in Israel (elsewhere in the New Testament the word rendered rising is always used of the resurrection). It is not certain whether Simeon has in mind one group of people or two. If one‚ he is saying that‚ unless people lose all pride in their own spiritual achievement there is no place for them. They must fall and take the lowly place; then they can rise (cf. Mic. 7:8; cf. also the publican in the parable‚ 18:9–14). If two‚ he means that Jesus will divide people: those who reject him will in the end fall (cf. Isa. 8:14f.) and those who accept him will rise‚ they will enter into salvation. Not surprisingly‚ he will be spoken against. That he will also be a sign is not so obvious. The expression means that he will point to the action of God. Simeon goes on to the cost to Mary. The sword (rhomphaia denotes a large sword, not the small machaira of 22:36‚ 38‚ 49, 52) that will pierce Mary’s soul is the death of Jesus. His suffering will not leave her untouched. Simeon’s final words point to the revelatory function of Jesus’ work. People declare themselves by their attitude to him. We cannot ultimately be neutral. When people see Christ suffer‚ their reaction shows on which side they stand.

3. The song of Simeon (2:25–32)

Luke records the inspired reaction of Simeon to the bringing of Jesus into the temple. We seem always to think of this man as old, though there is no evidence apart from his cheerful readiness to die (29; cf. 26). Attempts to identify him as a priest or an important citizen are without foundation. The name was a common one; apart from this story we know nothing about him.

25–26. Simeon was an upright man. Righteous shows that he behaved well towards people, while devout (eulabēs; used by Luke alone in the New Testament) signifies ‘careful about religious duties’ (in the classics it means ‘cautious’). The consolation of Israel for which he looked is another name for the coming of the Messiah (cf. SB). This was expected to be preceded by a time of great suffering (‘the woes of the Messiah’)‚ so that he would certainly bring comfort. In days when the nation was oppressed the faithful looked all the more intensely for the Deliverer who would solve their problems. The Holy Spirit was upon him, which seems to mean on him continually. In Old Testament times we read of the Spirit coming upon people on special occasions‚ but a continuing presence is rare. Simeon’s endowment was something special. The Spirit had indicated to Simeon in some way not specified that he would see the Messiah‚ the Lord’s Christ (cf. 2:11) before his death.

27–28. In fulfilment of the promise the Spirit brought Simeon into the temple at the same time as Joseph and Mary. Simeon was ‘in the Spirit’ (cf. Rev. 1:10, etc.), which includes inspired by the Spirit but seems also to indicate something more‚ a special sensitivity. Joseph and Mary are called the parents‚ which does not mean that Luke has forgotten that he has just told us of the virgin birth‚ nor that he is here using a source which was ignorant of it. ‘The word parents is simply used to indicate the character in which Joseph and Mary appeared at this time’ (Godet). The custom of the law refers to the offering of the five shekels on behalf of the child rather than the sacrifice for the mother‚ for Luke says they do it for him. Simeon blessed God‚ i.e. offered up a prayer of thanksgiving (which would normally begin‚ ‘Blessed be thou, O Lord’).

29–32. As with the hymns in chapter 1‚ this little song is known by its opening words in Latin, namely Nunc Dimittis. Simeon’s now is important. He is ready to die peacefully now that he has seen God’s salvation, i.e. the Baby through whom God would in time bring salvation. His language is that used of the freeing of a slave and he may be thinking of death as ‘his release from a long task’ (Plummer). Simeon goes on to show that this salvation is not for any one nation but for all. This is clear enough in all peoples‚ but Simeon spells it out by speaking of both the Gentiles and thy people Israel. It is probably only the poetic structure that links a light for revelation with the former and glory with the latter, for he would bring revelation to Israel as to others. But there is appropriateness in linking glory with Israel. There is much about glory in the Old Testament‚ particularly in connection with God’s manifestations of himself to his people. But Israel will see glory in its truest and fullest sense when it sees the Son of God (cf. John 1:14). His being a light to Gentiles means no diminution of Israel’s glory‚ but rather its full realization.

4. Simeon’s prophecy (2:33–35)

Some argue‚ from the fact that Joseph and Mary marvelled, that Luke has imported a narrative from a source lacking the preceding, for they would not be amazed after the visit from the shepherds. But this does not follow. There is matter for wonder that Simeon knew all this‚ and in any case what he says goes far beyond anything the shepherds said. We now find that the whole story is not sweetness and light. Salvation will be purchased at heavy cost and Simeon sombrely records this. He invokes a blessing on Jesus’ father and his mother (see the note on ‘the parents’ in v. 27). Then in enigmatic words he goes on to speak of Jesus as set for the fall and rising of many in Israel (elsewhere in the New Testament the word rendered rising is always used of the resurrection). It is not certain whether Simeon has in mind one group of people or two. If one‚ he is saying that‚ unless people lose all pride in their own spiritual achievement there is no place for them. They must fall and take the lowly place; then they can rise (cf. Mic. 7:8; cf. also the publican in the parable‚ 18:9–14). If two‚ he means that Jesus will divide people: those who reject him will in the end fall (cf. Isa. 8:14f.) and those who accept him will rise‚ they will enter into salvation. Not surprisingly‚ he will be spoken against. That he will also be a sign is not so obvious. The expression means that he will point to the action of God. Simeon goes on to the cost to Mary. The sword (rhomphaia denotes a large sword, not the small machaira of 22:36‚ 38‚ 49, 52) that will pierce Mary’s soul is the death of Jesus. His suffering will not leave her untouched. Simeon’s final words point to the revelatory function of Jesus’ work. People declare themselves by their attitude to him. We cannot ultimately be neutral. When people see Christ suffer‚ their reaction shows on which side they stand.

Luke records the inspired reaction of Simeon to the bringing of Jesus into the temple. We seem always to think of this man as old, though there is no evidence apart from his cheerful readiness to die (29; cf. 26). Attempts to identify him as a priest or an important citizen are without foundation. The name was a common one; apart from this story we know nothing about him.

25–26. Simeon was an upright man. Righteous shows that he behaved well towards people, while devout (eulabēs; used by Luke alone in the New Testament) signifies ‘careful about religious duties’ (in the classics it means ‘cautious’). The consolation of Israel for which he looked is another name for the coming of the Messiah (cf. SB). This was expected to be preceded by a time of great suffering (‘the woes of the Messiah’)‚ so that he would certainly bring comfort. In days when the nation was oppressed the faithful looked all the more intensely for the Deliverer who would solve their problems. The Holy Spirit was upon him, which seems to mean on him continually. In Old Testament times we read of the Spirit coming upon people on special occasions‚ but a continuing presence is rare. Simeon’s endowment was something special. The Spirit had indicated to Simeon in some way not specified that he would see the Messiah‚ the Lord’s Christ (cf. 2:11) before his death.

27–28. In fulfilment of the promise the Spirit brought Simeon into the temple at the same time as Joseph and Mary. Simeon was ‘in the Spirit’ (cf. Rev. 1:10, etc.), which includes inspired by the Spirit but seems also to indicate something more‚ a special sensitivity. Joseph and Mary are called the parents‚ which does not mean that Luke has forgotten that he has just told us of the virgin birth‚ nor that he is here using a source which was ignorant of it. ‘The word parents is simply used to indicate the character in which Joseph and Mary appeared at this time’ (Godet). The custom of the law refers to the offering of the five shekels on behalf of the child rather than the sacrifice for the mother‚ for Luke says they do it for him. Simeon blessed God‚ i.e. offered up a prayer of thanksgiving (which would normally begin‚ ‘Blessed be thou, O Lord’).

29–32. As with the hymns in chapter 1‚ this little song is known by its opening words in Latin, namely Nunc Dimittis. Simeon’s now is important. He is ready to die peacefully now that he has seen God’s salvation, i.e. the Baby through whom God would in time bring salvation. His language is that used of the freeing of a slave and he may be thinking of death as ‘his release from a long task’ (Plummer). Simeon goes on to show that this salvation is not for any one nation but for all. This is clear enough in all peoples‚ but Simeon spells it out by speaking of both the Gentiles and thy people Israel. It is probably only the poetic structure that links a light for revelation with the former and glory with the latter, for he would bring revelation to Israel as to others. But there is appropriateness in linking glory with Israel. There is much about glory in the Old Testament‚ particularly in connection with God’s manifestations of himself to his people. But Israel will see glory in its truest and fullest sense when it sees the Son of God (cf. John 1:14). His being a light to Gentiles means no diminution of Israel’s glory‚ but rather its full realization.

4. Simeon’s prophecy (2:33–35)

Some argue‚ from the fact that Joseph and Mary marvelled, that Luke has imported a narrative from a source lacking the preceding, for they would not be amazed after the visit from the shepherds. But this does not follow. There is matter for wonder that Simeon knew all this‚ and in any case what he says goes far beyond anything the shepherds said. We now find that the whole story is not sweetness and light. Salvation will be purchased at heavy cost and Simeon sombrely records this. He invokes a blessing on Jesus’ father and his mother (see the note on ‘the parents’ in v. 27). Then in enigmatic words he goes on to speak of Jesus as set for the fall and rising of many in Israel (elsewhere in the New Testament the word rendered rising is always used of the resurrection). It is not certain whether Simeon has in mind one group of people or two. If one‚ he is saying that‚ unless people lose all pride in their own spiritual achievement there is no place for them. They must fall and take the lowly place; then they can rise (cf. Mic. 7:8; cf. also the publican in the parable‚ 18:9–14). If two‚ he means that Jesus will divide people: those who reject him will in the end fall (cf. Isa. 8:14f.) and those who accept him will rise‚ they will enter into salvation. Not surprisingly‚ he will be spoken against. That he will also be a sign is not so obvious. The expression means that he will point to the action of God. Simeon goes on to the cost to Mary. The sword (rhomphaia denotes a large sword, not the small machaira of 22:36‚ 38‚ 49, 52) that will pierce Mary’s soul is the death of Jesus. His suffering will not leave her untouched. Simeon’s final words point to the revelatory function of Jesus’ work. People declare themselves by their attitude to him. We cannot ultimately be neutral. When people see Christ suffer‚ their reaction shows on which side they stand.

5. Anna’s thanksgiving (2:36–38)

To Simeon’s prophecy Luke adds the thanksgiving of another representative of organized religion‚ a prophetess named Anna (the name means ‘grace’). While many religious people failed to accept Jesus‚ this early recognition came from those who faithfully observed the requirements of their religion. Nothing more is known of Anna than we read here.

36–37. There had been no prophet for hundreds of years‚ so it is noteworthy that God had raised up this prophetess. The Talmud recognized seven prophetesses only (Megillah 14a), so this was no ordinary distinction. Asher was one of the lost ten tribes‚ but evidently some members of it survived and kept their genealogies. Anna had been married for seven years and remained a widow. It is not clear whether she was eighty-four years old or whether she had been a widow for that length of time. If the latter she would have been a very old lady indeed, so many favour the former. She did not depart from the temple‚ which may mean that she had quarters within the temple precincts or, more probably, that she was constantly at worship (‘she never missed a service’! cf. 24:53). Fasting and prayer, practices which could be performed by individuals quite apart from corporate worship, point to a disciplined life.

38. Anna came up at the critical moment and thanked God, presumably for sending his Messiah. Luke however gives no indication of the content of the thanksgiving, nor of Anna’s further comments. The redemption of Jerusalem is another way of referring to the deliverance to be effected by the Messiah. A group within the old religion was thus expecting Messiah.