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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 2:25–40. His four-level outline is real structure in the source text, so it is rendered as structure.
Even when he humbles himself, still Christ has honour done him to balance the offence of it. That we might not be stumbled at the meanness of his birth, angels then did him honour; and now, that we may not be offended at his being presented in the temple, like other children born in sin, and without any manner of solemnity peculiar to him, but silently, and in the crowd of other children, Simeon and Anna now do him honour, by the inspiration of the Holy Ghost.
I.A very honourable testimony is borne to him by Simeon, which was both a reputation to the child and an encouragement to the parents, and might have been a happy introduction of the priests into an acquaintance with the Saviour, if those watchmen had not been blind. Now observe here,
1.The account that is given us concerning this Simeon, or Simon. He dwelt now in Jerusalem, and was eminent for his piety and communion with God. Some learned men, who have been conversant with the Jewish writers, find that there was at this time one Simeon, a man of great note in Jerusalem, the son of Hillel, and the first to whom they gave the title of Rabban, the highest title that they gave to their doctors, and which was never given but to seven of them. He succeeded his father Hillel, as president of the college which his father founded, and of the great Sanhedrim. The Jews say that he was endued with a prophetical spirit, and that he was turned out of his place because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah; and they likewise observe that there is no mention of him in their Mishna, or book of traditions, which intimates that he was no patron of those fooleries. One thing objected against this conjecture is that at this time his father Hillel was living, and that he himself lived many years after this, as appears by the Jewish histories; but, as to that, he is not here said to be old; and his saying, Now let thy servant depart intimates that he was willing to die now, but does not conclude that therefore he did die quickly. St. Paul lived many years after he had spoken of his death as near, Act 20:25. Another thing objected is that the son of Simeon was Gamaliel, a Pharisee, and an enemy to Christianity; but, as to that, it is no new thing for a faithful lover of Christ to have a son a bigoted Pharisee.
The account given of him here is, (1.) That he was just and devout, just towards men and devout towards God; these two must always go together, and each will befriend the other, but neither will atone for the defect of the other. (2.) That he waited for the consolation of Israel, that is, for the coming of the Messiah, in whom alone the nation of Israel, that was now miserably harassed and oppressed, would find consolation. Christ is not only the author of his people's comfort, but the matter and ground of it, the consolation of Israel. He was long a coming, and they who believed he would come continued waiting, desiring his coming, and hoping for it with patience; I had almost said, with some degree of impatience waiting till it came. He understood by books, as Daniel, that the time was at hand, and therefore was now more than ever big with expectation of it. The unbelieving Jews, who still expect that which is already come, use it as an oath, or solemn protestation, As ever I hope to see the consolation of Israel, so and so it is. Note, The consolation of Israel is to be waited for, and it is worth waiting for, and it will be very welcome to those who have waited for it, and continue waiting. (3.) The Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophecy; he was filled with the Holy Ghost, and enabled to speak things above himself. (4.) He had a gracious promise made him, that before he died he should have a sight of the Messiah, Luk 2:26. He was searching what manner of time the Spirit of Christ in the Old Testament prophets did signify, and whether it were not now at hand; and he received this oracle (for so the word signifies), that he should not see death before he had seen the Messiah, the Lord's Anointed. Note, Those, and those only, can with courage see death, and look it in the face without terror, that have had by faith a sight of Christ.
2.The seasonable coming of Simeon into the temple, at the time when Christ was presented there, Luk 2:27. Just then, when Joseph and Mary brought in the child, to be registered as it were in the church-book, among the first-born, Simeon came, by direction of the Spirit, into the temple. The same Spirit that had provided for the support of his hope now provided for the transport of his joy. It was whispered in his ear, "Go to the temple now, and you shall see what you have longed to see." Note, Those that would see Christ must go to his temple; for there The Lord, whom ye seek, shall suddenly come to meet you, and there you must be ready to meet him.
3.The abundant satisfaction wherewith he welcomed this sight: He took him up in his arms (Luk 2:28), he embraced him with the greatest affection imaginable, laid him in his bosom, as near his heart as he could, which was as full of joy as it could hold. He took him up in his arms, to present him to the Lord (so some think), to do either the parent's part or the priest's part; for divers of the ancients say that he was himself a priest. When we receive the record which the gospel gives us of Christ with a lively faith, and the offer it makes us of Christ with love and resignation, then we take Christ in our arms. It was promised him that he should have a sight of Christ; but more is performed than was promised: he has him in his arms.
4.The solemn declaration he made hereupon: He blessed God, and said, Lord, now let thou thy servant depart in peace, Luk 2:29-32.
(1.)He has a pleasant prospect concerning himself, and (which is a great attainment) is got quite above the love of life and fear of death; nay, he is arrived at a holy contempt of life, and desire of death: "Lord, now let thou thy servant depart, for mine eyes have seen the salvation I was promised a sight of before I died." Here is,
[1.]An acknowledgment that God had been as good as his word; there has not failed one tittle of his good promises, as Solomon owns, Kg1 8:56. Note, Never any that hoped in God's word were made ashamed of their hope.
[2.]A thanksgiving for it. He blessed God that he saw that salvation in his arms which many prophets and kings desired to see, and might not.
[3.]A confession of his faith, that the child in his arms was the saviour, the Salvation itself; thy salvation, the salvation of thine appointing, the salvation which thou has prepared with a great deal of contrivance. And, while it has been thus long in the coming, it hath still been in the preparing.
[4.]It is a farewell to this world: "Now let thy servant depart; now mine eyes have been blessed with this sight, let them be closed, and see no more in this world." The eye is not satisfied with seeing (Ecc 1:8), till it hath seen Christ, and then it is. What a poor thing doth this world look to one that hath Christ in his arms and salvation in his eye! Now adieu to all my friends and relations, all my enjoyments and employments here, even the temple itself.
[5.]It is a welcome to death: Now let thy servant depart. Note, Death is a departure, the soul's departure out of the body, from the world of sense to the world of spirits. We must not depart till God give us our discharge, for we are his servants and must not quit his service till we have accomplished our time. Moses was promised that he should see Canaan, and then die; but he prayed that this word might be altered, Deu 3:24, Deu 3:25. Simeon is promised that he should not see death till he had seen Christ; and he is willing to construe that beyond what was expressed, as an intimation that, when he had seen Christ, he should die: Lord, be it so, saith he, now let me depart. See here, First, How comfortable the death of a good man is; he departs as God's servant from the place of his toil to that of his rest. He departs in peace, peace with God, peace with his own conscience; in peace with death, well-reconciled to it, well-acquainted with it. He departs according to God's word, as Moses at the word of the Lord (Deu 34:5): the word of precept, Go up and die; the word of promise, I will come again and receive you to myself. Secondly, What is the ground of this comfort? For mine eyes have seen thy salvation. This bespeaks more than a great complacency in the sight, like that of Jacob (Gen 46:30), Now let me die, since I have seen thy face. It bespeaks a believing expectation of a happy state on the other side death, through this salvation he now had a sight of, which not only takes off the terror of death, but makes it gain, Phi 1:21. Note, Those that have welcomed Christ may welcome death.
(2.)He has a pleasant prospect concerning the world, and concerning the church. This salvation shall be,
[1.]A blessing to the world. It is prepared before the face of all people, not to be hid in a corner, but to be made known; to be a light to lighten the Gentiles that now sit in darkness: they shall have the knowledge of him, and of God, and another world through him. This has reference to Isa 49:6, I will give thee for a light to the Gentiles; for Christ came to be the light of the world, not a candle in the Jewish candlestick, but the Sun of righteousness.
[2.]A blessing to the church: the glory of thy people Israel. It was an honour to the Jewish nation that the Messiah sprang out of one of their tribes, and was born, and lived, and died, among them. And of those who were Israelites indeed of the spiritual Israel, he was indeed the glory, and will be so to eternity, Isa 60:19. They shall glory in him. In the Lord shall all the seed of Israel be justified and shall glory, Isa 45:25. When Christ ordered his apostles to preach the gospel to all nations, therein he made himself a light to lighten the Gentiles; and when he added, beginning at Jerusalem, he made himself the glory of his people Israel.
5.The prediction concerning this child, which he delivered, with his blessing, to Joseph and Mary. They marvelled at those things which were still more and more fully and plainly spoken concerning this child, Luk 2:33. And because they were affected with, and had their faith strengthened by, that which was said to them, here is more said to them.
(1.)Simeon shows them what reason they had to rejoice; for he blessed them (Luk 2:34), he pronounced them blessed who had the honour to be related to this child, and were entrusted with the bringing him up. He prayed for them, that God would bless them, and would have others do so too. They had reason to rejoice, for this child should be, not only a comfort and honour to them, but a public blessing. He is set for the rising again of many in Israel, that is, for the conversion of many to God that are dead and buried in sin, and for the consolation of many in God that are sunk and lost in sorrow and despair. Those whom he is set for the fall of may be the same with those whom he is set for the rising again of. He is set eis ptōsin kai anastasin - for their fall, in order to their rising again; to humble and abase them, and bring them off from all confidence in themselves, that they may be exalted by relying on Christ; he wounds and then heals, Paul falls, and rises again.
(2.)He shows them likewise what reason they had to rejoice with trembling, according to the advice given of old, with reference to the Messiah's kingdom, Psa 2:11. Lest Joseph, and Mary especially, should be lifted up with the abundance of the revelations, here is a thorn in the flesh for them, an allay to their joy; and it is what we sometimes need.
[1.]It is true, Christ shall be a blessing to Israel; but there are those in Israel whom he is set for the fall of, whose corruptions will be provoked, who will be prejudiced and enraged against him, and offended, and whose sin and ruin will be aggravated by the revelation of Jesus Christ; many who will extract poison to themselves out of the balm of Gilead, and split their souls on the Rock of salvation, to whom this precious Foundation-stone will be a stone of stumbling. This refers to that prophecy (Isa 8:14, Isa 8:15), He shall be for a sanctuary to some, and yet for a snare to others, Pe1 2:7, Pe1 2:8. Note, As it is pleasant to think how many there are to whom Christ and his gospel are a savour of life unto life, so it is sad to think how many there are to whom it is a savour of death unto death. He is set for a sign, to be admired by some, but by others, by many, spoken against. He had many eyes upon him, during the time of his public ministry, he was a sign, but he had many tongues against him, the contradiction and reproach of sinners, he was continually cavilled at and abused; and the effects of this will be that the thoughts of many hearts will be revealed (Luk 2:35), that is, upon this occasion, men will show themselves, will discover, and so distinguish, themselves. The secret good affections and dispositions in the minds of some will be revealed by their embracing Christ, and closing with him; the secret corruptions and vicious dispositions of others, that otherwise would never have appeared so bad, will be revealed by their enmity to Christ and their rage against him. Men will be judged of by the thoughts of their hearts, their thoughts concerning Christ; are they for him, or are they for his adversaries? The word of God is a discerner of the thoughts and intents of the heart, and by it we are discovered to ourselves, and shall be judged hereafter.
[2.]It is true, Christ shall be a comfort to his mother; but be not thou too proud of it, for a sword shall pass through thine own soul also. He shall be a suffering Jesus; and, First, "Thou shalt suffer with him, by sympathy, more than any other of his friends, because of the nearness of thy relation, and strength of affection, to him." When he was abused, it was a sword in her bones. When she stood by his cross, and saw him dying, we may well think her inward grief was such that it might truly be said, A sword pierced through her soul, it cut her to the heart. Secondly, Thou shalt suffer for him. Many understand it as a prediction of her martyrdom; and some of the ancients say that it had its accomplishment in that. Note, In the midst of our greatest delights and advancements in this world, it is good for us to know that bonds and afflictions abide us.
II.He is taken notice of by one Anna, or Ann, a prophetess, that one of each sex might bear witness to him in whom both men and women are invited to believe, that they may be saved. Observe,
1.The account here given of this Anna, who she was. She was,
(1.)A prophetess; the Spirit of prophecy now began to revive, which had ceased in Israel above three hundred years. Perhaps no more is meant than that she was one who had understanding in the scriptures above other women, and made it her business to instruct the younger women in the things of God. Though it was a very degenerate age of the church, yet God left not himself without witness.
(2.)She was the daughter of Phanuel; her father's name (says Grotius) is mentioned, to put us in mind of Jacob's Phanuel, or Penuel (Gen 32:30), that now the mystery of that should be unfolded, when in Christ we should as it were see God face to face, and our lives be preserved; and her name signifies gracious.
(3.)She was of the tribe of Asher, which was in Galilee; this, some think, is taken notice of to refute those who said, Out of Galilee ariseth no prophet, when no sooner did prophecy revive but it appeared from Galilee.
(4.)She was of a great age, a widow of about eighty-four years; some think she had now been eighty-four years a widow, and then she must be considerably above a hundred years old; others, rather than suppose that a woman so very old should be capable of fasting and praying as she did, suppose that she was only eighty-four years of age, and had been long a widow. Though she was a young widow, and had lived with her husband but seven years, yet she never married again, but continued a widow to her dying day, which is mentioned to her praise.
(5.)She was a constant resident in or at least attendant on the temple. Some think she had lodgings in the courts of the temple, either in an alms-house, being maintained by the temple charities; or, as a prophetess, she was lodged there, as in a proper place to be consulted and advised with by those that desired to know the mind of God; others think her not departing from the temple means no more, than that she was constantly there at the time of divine service: when any good work was to be done, she was ready to join in it. It is most probable she had an apartment of her own among the out-buildings of the temple; and, besides her constant attendance on the public worship, abounded in private devotions, for she served God with fastings and prayers night and day: having no secular business to employ herself in, or being past it, she gave up herself wholly to her devotions, and not only fasted twice in the week, but always lived a mortified life, and spent that time in religious exercises which others spent in eating and drinking and sleeping; she not only observed the hours of prayer, but prayed night and day; was always in a praying frame, lived a life of prayer, gave herself to prayer, was frequent in ejaculations, large in solemn prayers, and very particular in her intercessions. And in these she served God; that was it that put a value upon them and an excellency into them. The Pharisees fasted often, and made long prayers, but they served themselves, and their own pride and covetousness, in their fastings and prayers; but this good woman not only did that which was good, but did it from a good principle, and with a good end; she served God, and aimed at his honour, in fasting and praying. Note,
[1.]Devotion is a thing we ought to be constant in; other duties are in season now and then, but we must pray always.
[2.]It is a pleasant sight to see aged Christians abounding in acts of devotion, as those that are not weary of well-doing, that do not think themselves above these exercises, or past them, but that take more and more pleasure in them, and see more and more need of them, till they come to heaven.
[3.]Those that are diligent and faithful in improving the light and means they have shall have further discoveries made them. Anna is now at length abundantly recompensed for her attendance so many years in the temple.
2.The testimony she bore to our Lord Jesus (Luk 2:38): She came in at that instant when the child was presented, and Simeon discoursed concerning him; she, who was so constant to the temple, could not miss the opportunity.
Now, (1.) She gave thanks likewise to the Lord, just as Simeon, perhaps like him, wishing now to depart in peace. Note, Those to whom Christ is made known have reason enough to give thanks to the Lord for so great a favour; and we should be excited to that duty by the praises and thanksgivings of others; why should not we give thanks likewise, as well as they? Anna concurred with Simeon, and helped to make up the harmony. She confessed unto the Lord (so it may be read); she made an open profession of her faith concerning this child.
(2.)She, as a prophetess, instructed others concerning him: She spoke of him to all them that believed the Messiah would come, and with him looked for redemption in Jerusalem. Redemption was the thing wanted, waited for, and wished for; redemption in Jerusalem, for thence the word of the Lord was to go forth, Isa 2:3. Some there were in Jerusalem that looked for redemption; yet but a few, for Anna, it should seem, had acquaintance with all them that were joint-expectants with her of the Messiah; she knew where to find them, or they where to find her, and she told them all the good news, that she had seen the Lord; and it was great news, this of his birth now, as afterwards that of his resurrection. Note, Those that have an acquaintance with Christ themselves should do all they can to bring others acquainted with him.
Lastly, Here is a short account of the infancy and childhood of our Lord Jesus.
1.Where he spent it, Luk 2:39. When the ceremony of presenting the child, and purifying the mother, was all over, they returned into Galilee. Luke relates no more concerning them, till they were returned into Galilee; but it appears by St. Matthew's gospel (Mat 2:1) that from Jerusalem they returned to Bethlehem, where the wise men of the east found them, and there they continued till they were directed to flee into Egypt, to escape the malice and rage of Herod; and, returning thence when Herod was dead, they were directed to go to their old quarters in Nazareth, whence they had been perhaps some years absent. It is here called their own city, because there they had lived a great while, and their relations were there. He was ordered further from Jerusalem, because his kingdom and priesthood were to have no affinity with the present government of the Jewish church or state. He is sent into a place of obscurity and reproach; for in this, as in other things, he must humble himself and make himself of no reputation.
2.How he spent it, Luk 2:40. In all things it behoved him to be made like unto his brethren, and therefore he passed through infancy and childhood as other children did, yet without sin; nay, with manifest indications of a divine nature in him. As other children, he grew in stature of body, and the improvement of understanding in his human soul, that his natural body might be a figure of his mystical body, which, though animated by a perfect spirit, yet maketh increase of itself till it comes to the perfect man, Eph 4:13, Eph 4:16. But,
(1.)Whereas other children are weak in understanding and resolution, he was strong in spirit. By the Spirit of God his human soul was endued with extraordinary vigour, and all his faculties performed their offices in an extraordinary manner. He reasoned strongly, and his judgment was penetrating.
(2.)Whereas other children have foolishness bound in their hearts, which appears in what they say or do, he was filled with wisdom, not by any advantages of instruction and education, but by the operation of the Holy Ghost; every thing he said and did was wisely said, and wisely done, above his years.
(3.)Whereas other children show that the corruption of nature is in them, and the tares of sin grow up with the wheat of reason, he made it appear that nothing but the grace of God was upon him (the wheat sprang up without tares), and that, whereas other children are by nature children of wrath, he was greatly beloved, and high in the favour of God; that God loved him, and cherished him, and took a particular care of him.
Historical interpretation
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In the Gospel of Luke, the Holy Spirit writes this of him before he reached the age of twelve: "But the boy grew and was strengthened, and he was filled with wisdom." Human nature itself does not permit this, that wisdom is perfected before the twelfth year of life. It is one thing to participate in wisdom, another thing to be filled with wisdom.…The Son of God "had emptied himself," and, for that reason, again he is filled with wisdom. "And the grace of God was upon him." He possessed the grace of God not when he reached young manhood, not when he taught openly, but already when he was a small child.
(lib. de Incarn. Christi cont. Apollin.) But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious.
Rightly with the growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i. e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom.
TO say that the child grew, and waxed strong in spirit, being filled with wisdom, and the grace of God was upon Him, must be taken as referring to His human nature. And examine, I pray you, closely the profoundness of the dispensation: the Word endures to be born in human fashion, although in His divine nature He has no beginning nor is subject to time: He Who as God is all perfect, submits to bodily growth: the Incorporeal has limbs that advance to the ripeness of manhood: He is filled with wisdom Who is Himself all wisdom. And what say we to this? Behold by these things Him Who was in the form of the Father made like unto us: the Rich in poverty: the High in humiliation: Him said to "receive," Whose is the fulness as God. So thoroughly did God the Word empty Himself! For what things are written of Him as a man show the manner of the emptying. For it were a thing impossible for the Word begotten of God the Father to admit ought like this into His own nature: but when He became flesh, even a man like unto us, then He is born according to the flesh of a woman, and is said also to have been subject to the things that belong to man's state: and though the Word as being God could have made His flesh spring forth at once from the womb unto the measure of the perfect man, yet this would have been of the nature of a portent: and therefore He gave the habits and laws of human nature power even over His own flesh.
Be not therefore offended, considering perchance within thyself, How can God increase? or how can He Who gives grace to angels and to men receive fresh wisdom? Rather reflect upon the great skill wherewith we are initiated into His mystery. For the wise Evangelist did not introduce the Word in His abstract and incorporeal nature, and so say of Him that He increased in stature and wisdom and grace, but after having shown that He was born in the flesh of a woman, and took our likeness, he then assigns to Him these human attributes, and calls Him a child, and says that He waxed in stature, as His body grow little by little, in obedience to corporeal laws. And so He is said also to have increased in wisdom, not as receiving fresh supplies of wisdom,----for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead:----but because God the Word gradually manifested His wisdom proportionably to the age which the body had attained.
The body then advances in stature, and the soul in wisdom: for the divine nature is capable of increase in neither one nor the other; seeing that the Word of God is all perfect. And with good reason he connected the increase of wisdom with the growth of the bodily stature, because the divine nature revealed its own wisdom in proportion to the measure of the bodily growth.
Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod's death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c.
We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened.
Wisdom truly, for in Him dwelleth all the fulness of the Godhead bodily, (Col. 2:19.) but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God. It follows, And his parents went every year to Jerusalem, at the feast of the Passover.
And the child grew and became strong, filled with wisdom, and the grace of God was upon him. The distinction of the words is notable, because the Lord Jesus Christ, in that he was a child, that is, had assumed the condition of human frailty, had to grow and become strong. But in that he was also the Word of God and the eternal God, he did not need to become strong nor did he need to grow. Hence, he is very rightly said to be full of wisdom and grace. Wisdom because in him dwells all the fullness of deity bodily. Grace because to the same mediator between God and men, the man Jesus Christ, great grace was given, so that from the moment he began to be man, he might be perfect and God. Similar to this is what John writes, that he is full of grace and truth, he himself setting forth that same excellence of divinity of truth, which Luke commends under the name of wisdom.
Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode.
Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong.
For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually showed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him.
(Metaphrastes.) Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there. But before they went down into Egypt, they were not told by God to go to Nazareth, but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth.
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Summary
Luke 2:40 offers a profound, concise summary of Jesus' developmental years between His infancy and His public ministry, bridging a significant narrative gap in the Gospels. This pivotal verse highlights the unique and multifaceted growth of the child Jesus, emphasizing His physical maturation, the remarkable strengthening of His inner being, His exceptional endowment with divine wisdom, and the pervasive, empowering favor of God upon Him. It underscores both His genuine humanity and the distinct divine presence that set Him apart, preparing Him for His redemptive mission.
Context
Literary Context
This verse serves as a crucial transitional statement within Luke's Gospel, bridging the narrative gap between Jesus' infancy narratives and His presentation as a twelve-year-old in the Temple. It immediately follows the accounts of Jesus' birth, circumcision, and His dedication in the Jerusalem Temple, where the prophetic declarations of Simeon and Anna affirmed His messianic identity and future significance (Luke 2:22-39). Luke 2:40 then sets the stage for the next and only other childhood episode recorded by Luke: Jesus' precocious visit to the Temple at age twelve, where His wisdom astounded the teachers (Luke 2:41-52). By providing this succinct summary of His early development, Luke emphasizes that Jesus' growth was not ordinary but divinely orchestrated, preparing the reader for His later public ministry and the revelation of His unique identity.
Historical & Cultural Context
In ancient Jewish culture, childhood was a period of preparation, particularly for boys who would eventually assume religious and societal responsibilities. Education typically involved learning the Torah and traditions, often within the home and local synagogue. While Luke 2:40 describes a normal human growth process ("the child grew"), it simultaneously transcends the ordinary by highlighting extraordinary spiritual and intellectual development. Nazareth, Jesus' hometown, was a small, unassuming village in Galilee, far from the religious centers of Jerusalem. Yet, it was in this humble setting that Jesus experienced a unique upbringing, marked by divine favor. The emphasis on "wisdom" and "spirit" would have resonated with Jewish expectations of a Messiah endowed with the Spirit of God and profound understanding, as prophesied in passages like Isaiah 11:2.
Key Themes
Luke 2:40 contributes significantly to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it underscores the holistic development of Jesus, presenting a picture of growth that encompasses physical, intellectual, and spiritual dimensions, affirming His true humanity. Secondly, the phrase "filled with wisdom" highlights the theme of divine wisdom and understanding, indicating Jesus' unique insight into God's truth from an early age, distinguishing Him from all others. This wisdom is not merely human intellect but a profound spiritual discernment, essential for His future role as the ultimate teacher and revealer of God's will. Thirdly, "the grace of God was upon him" introduces the theme of divine favor and empowerment, signifying God's active presence and blessing uniquely resting upon Jesus. This grace enabled His unparalleled growth and prepared Him for His redemptive mission, echoing the truth that Christ was indeed full of grace and truth. Finally, this period of growth and spiritual strengthening is presented as crucial preparation for ministry, demonstrating God's sovereign plan in nurturing His Son for the monumental task of salvation.
Exposition and Analysis
Key Word Analysis
This neuter diminutive of paîs refers to a "childling," an infant, or a half-grown boy or girl. In Luke 2:40, it emphasizes Jesus' genuine humanity and the normalcy of His early physical development as a young boy, not yet an adult, undergoing the natural processes of growth.
Derived from krataióos (mighty, strong), this verb means "to empower" or, in the passive voice as used here, "to increase in vigor," "to be strengthened," or "to be made mighty." When applied to Jesus' "spirit," it signifies the strengthening of His inner being, His spiritual fortitude, resilience, and inner power, indicating a divinely empowered spiritual development.
This term denotes "graciousness," "favor," "benefit," or "divine influence upon the heart." In this context, "the grace of God was upon him" signifies God's special, unmerited favor, active divine influence, and empowering presence uniquely resting upon Jesus. It implies God's benevolent disposition and active support, which was uniquely operative in Jesus' life from His earliest days, setting Him apart.
Verse Breakdown
"And the child grew"
This clause affirms Jesus' genuine humanity, indicating His physical development from infancy through childhood. It emphasizes that Jesus underwent the normal biological processes of human growth, demonstrating His full identification with humanity. This growth was not merely physical but comprehensive, laying the foundation for His later capacities.
"and waxed strong in spirit"
This phrase points to Jesus' inner, spiritual development. "Waxed strong" (Greek ekrataiouto) suggests an active strengthening and empowerment of His "spirit" (Greek pneumati), referring to His inner being, His spiritual fortitude, and His connection to God. This was a unique, divinely enabled spiritual maturation, preparing Him for the profound spiritual battles and demands of His future ministry.
"filled with wisdom"
This indicates Jesus' intellectual and spiritual discernment. The phrase "filled with wisdom" (Greek peplērōmenon sophías) implies a complete and continuous endowment with profound insight and understanding. This was not merely acquired knowledge but a divine wisdom, a deep spiritual discernment that allowed Him to grasp divine truths and understand God's purposes in a way unparalleled by any other human.
"and the grace of God was upon him"
This final clause provides the theological explanation for Jesus' extraordinary development. "The grace of God" (Greek hē cháris tou Theou) signifies God's special favor, divine blessing, and active empowering presence. It highlights that Jesus' unique growth in all areas was not solely a natural process but was supernaturally guided and enabled by God's unique and continuous favor, setting Him apart as the Son of God.
Literary Devices
Luke 2:40 is a masterclass in Conciseness, packing immense theological significance into a single, compact sentence. It functions as a Summary Statement, providing a comprehensive overview of Jesus' early development without dwelling on specific events, thus efficiently bridging a significant chronological gap in the narrative. The verse employs Parallelism by listing three distinct but interconnected aspects of Jesus' growth: physical ("grew"), spiritual ("waxed strong in spirit"), and intellectual ("filled with wisdom"), culminating in the overarching divine enabling ("the grace of God was upon him"). This structure highlights the holistic and perfect nature of His development. Furthermore, the verse serves as significant Foreshadowing, hinting at the extraordinary wisdom and spiritual power Jesus would later demonstrate in His public ministry, particularly in His encounter with the teachers in the Temple at age twelve (Luke 2:46-47). It is also a profound Theological Statement, asserting the unique divine favor and presence upon Jesus from His earliest days, affirming His divine nature and special relationship with God.
Theological and Thematic Connections
Luke 2:40 is a profound theological statement, asserting the unique and divinely orchestrated development of Jesus, who, while fully human, was also uniquely empowered by God's grace and filled with divine wisdom. This verse underscores the perfect, holistic growth of the Incarnate Son, demonstrating that His humanity was fully developed and sanctified by the Spirit, preparing Him for His redemptive mission. It reveals that Jesus' unparalleled spiritual and intellectual maturity was not merely a result of human effort or natural genius but a direct consequence of God's active, empowering favor upon Him. This perfect growth of Christ serves as a prototype for humanity's potential when fully yielded to God's grace and wisdom, and it highlights the essential role of God's favor in enabling spiritual maturity.
Reflection and Application
Luke 2:40, in its concise yet profound description of Jesus' early life, offers a powerful model for believers today. It calls us to pursue a holistic and balanced growth, not merely in physical or intellectual capacities, but most importantly in spiritual strength and divine wisdom. Just as Jesus "waxed strong in spirit" and was "filled with wisdom," we are encouraged to cultivate our inner lives, seeking to be strengthened by the Holy Spirit and to grow in our understanding of God's truth. This verse reminds us that true wisdom is a gift from God, accessible through prayer and diligent study of His Word, and that spiritual vitality is nurtured by His grace. Our development, like Jesus', should be marked by an increasing awareness and reliance on "the grace of God," recognizing that His favor empowers us for every good work and prepares us for the unique purposes He has for our lives. It challenges us to reflect on the areas where we need to grow, trusting that God's grace is sufficient to enable our transformation and equip us for service.
Questions for Reflection
FAQ
Why does Luke provide such a brief summary of Jesus' childhood, covering so many years in a single verse?
Luke's Gospel is not a comprehensive biography in the modern sense but a theological narrative with a specific purpose: to present an orderly account of Jesus' life and ministry, demonstrating His identity as the Son of God and Savior of the world. The brevity of Luke 2:40 serves several literary and theological functions. Firstly, it efficiently bridges the gap between Jesus' infancy and His public ministry, focusing on key developmental milestones rather than exhaustive details. Secondly, it highlights the unique, divinely guided nature of Jesus' growth, emphasizing His spiritual and intellectual maturation under God's grace, which was far more significant than any ordinary childhood events. Luke's primary interest is in Jesus' identity and mission, not a chronological diary, thus he includes only what is essential to his theological argument.
What does it mean for Jesus to have "waxed strong in spirit" if He was already divine?
The phrase "waxed strong in spirit" (Greek ekrataiouto en pneumati) in Luke 2:40 refers to the strengthening of Jesus' human spirit, His inner being, and His spiritual fortitude. While Jesus was fully divine (God incarnate), He also fully embraced human nature, including its developmental processes. This means He experienced genuine human growth, not just physically and intellectually, but also spiritually. His human spirit was being empowered, matured, and prepared by the Holy Spirit for the immense challenges and responsibilities of His messianic mission. This wasn't a growth from sinfulness to righteousness, as He was without sin, but a growth in the capacity to endure, to understand, and to perfectly fulfill the Father's will. It speaks to the dynamic interaction between His divine nature and His true humanity, demonstrating His full identification with us while remaining perfectly God.
Christ-Centered Fulfillment
Luke 2:40, though a concise summary of Jesus' early years, is profoundly Christ-centered, revealing essential aspects of His person and preparing us for His redemptive work. The "child" who "grew, and waxed strong in spirit, filled with wisdom" is none other than the Son of God, truly incarnate. His physical growth affirms His genuine humanity, a necessary prerequisite for Him to become the perfect sacrifice for human sin. His spiritual strengthening and being "filled with wisdom" speak to His unique anointing by the Holy Spirit and His perfect understanding of the Father's will, which would later be fully manifested in His teachings and miracles. This wisdom was not merely intellectual but a divine insight into the very heart of God, enabling Him to perfectly reveal God to humanity, as John 1:18 declares. The crowning statement, "the grace of God was upon him," underscores His unique relationship with the Father and His status as the ultimate recipient and embodiment of divine favor. This grace, which empowered His growth, would ultimately flow from Him to us, as John 1:14 states, "The Word became flesh and dwelt among us, full of grace and truth." Jesus' perfect, Spirit-empowered human development, undergirded by God's grace, was not for His own sake but was the necessary preparation for Him to fulfill His role as the Lamb of God who takes away the sin of the world (John 1:29). His growth in wisdom and grace was integral to His journey towards the cross and resurrection, where He would fully accomplish our salvation, becoming the perfect High Priest who can sympathize with our weaknesses, having been tempted in every way, yet without sin (Hebrews 4:15).