Luke 2:20

Luk_2:20

And the shepherds returned

Dignifying common life

And then they returned to their fields, to their flocks, to their ordinary life; giving thus a beautiful example of pious diligence and fidelity in their vocation.

An extraordinary privilege has been granted to them. They are not lifted up by it into pride and pretension and self-sufficiency and idleness. They are cheered by it in their common toil. This is all the gospel that some of them would hear on earth. They would die, probably, as they lived, tending their sheep, before the Good Shepherd openly appeared. In their example, they sanctify, they glorify, what we call common life. They dignify the duty, it may be the drudgery of the day. But what, after all, is common life? It is a relative phrase. Common life to these shepherds is the keeping of the sheep on those very fields where David was shepherd-boy before them, where Ruth gleaned after the reapers. Common life to the angels lies in the heavenly spheres, serving at the bidding of the King. This visit to the earth, on such an errand, is a remarkable exception to their ordinary experience. It is, if we may use the phrase, a point of high romance in their history. (Dr. Raleigh.)

This is how all true-minded, simple-hearted inquirers have returned from their Christian investigations. It is questionable whether any man has ever closed the Bible in a mood of dissatisfaction who opened it with reverent determination to know how far it was a testimony from heaven. Christian investigation is not finished until it has brought into the heart a joy altogether unprecedented. The mere letter never brings gladness. Critics and disputants have found little in the Bible but a great waste of words; but penitent and earnest inquirers have returned from its examination with hearts overflowing with a new and imperishable joy. (J. Parker, D. D.)

Shepherds glorifying God for the birth of a Saviour

We will contemplate the things for which, and the manner in which, they glorified God, and will inter mingle some practical reflections.

I. WE WILL CONSIDER THE MATTERS FOR WHICH THEY GLORIFIED AND PRAISED GOD. These were the things, which they had heard and seen.

1. They glorified God that the promised Saviour was now born. They seem to have been some of those pious people who looked for redemption in Israel.

2. They rejoiced that this Saviour was born for them. The angel says, Unto you is born this day a Saviour. Conscious of their impotence and unworthiness, they felt their need of a Saviour, and esteemed it a matter of great joy that He was come to bring salvation to them. They doubtless admired the distinguishing grace of God in visiting them first of all with the glorious tidings.

3. The shepherds rejoiced that the Saviour was horn for others, as well as themselves. I bring you good tidings, says the angel, which shall be to all people.

4. The shepherds glorified God for what they had seen, as well as what they had heard.

II. CONSIDER THE MANNER IN WHICH THEY GLORIFIED HIM.

1. They glorified God by faith in the Saviour, whom He had sent. They believed the heavenly message. By faith in the Redeemer we give glory to God.

2. They glorified God by a ready obedience. Being informed by a heavenly messenger where the Saviour lay, they came to Him with haste. They made no delay, but immediately obeyed the Divine intimation. Faith operates in a way of cheerful obedience.

3. They glorified God by confessing and spreading the Saviours name. When they had seen Him, they made known abroad what had been told them concerning the Child. They were not ashamed to own Him as the Messiah, even in His infant state. You see that true faith will prompt you to honour Christ before men.

4. They glorified God by an attendance on the means of faith. The angel who announced the Saviours birth gave them a token by which they might know Him. This shall be a sign to you. Ye shall find the babe wrapt in swaddling clothes, lying in a manger. And they came with haste, and found as he had told them. God gave them a particular sign for the confirmation of their faith; and He has appointed standing means to strengthen and enliven ours. Jesus Christ is exhibited to us in His Word, in His sanctuary, and at His table. Here we are to seek Him, and converse with Him, that we may increase our faith and warm our love.

5. They glorified God with the voice of praise. (J. Lathrop, D. D.)

The changed world

The day after Christs birth was a new day in the worlds history. The old era had passed, the new had begun; and only the angels knew what a revolution had been wrought by the quiet power of God. The wonder has grown with the years. Christianity has been an increasing miracle of the Lords presence on earth. That song, which a few shepherds heard, has sung itself into the thought of the world, and is the keynote and harmony of all peace and goodwill on earth.

I. THE CHRISTIAN CHANGE OF THE WORLDS HISTORY IS A FACT. The influx through Christ of a new power into the life of humanity is a known fact of experience, as certain as the battle of Gettysburg, or the dawn of day. This fact of the new power in the world, through the birth of Christ, belongs to a series of facts. The religion of the Bible presents a continued succession, and reveals an exalted order of facts. Christianity is a positive religion of historical facts from Moses to Christ, from Christ to the last Church organized and the last communion table spread.

II. THE NATURE AND REAL SIGNIFICANCE OF THIS FACT.

1. In Christianity we breathe a different air. Midway down the Simplon Pass the traveller pauses to read upon a stone the single word Italia. At this point he passes a boundary live, and every step makes plainer how great has been the change from Switzerland to Italy. The air becomes warm and fragrant, and vines line the wayside, and below, embosomed in verdure, Lake Maggiore expands before him. As that traveller rests at evening-time, he recognizes that the entrance into a new world was marked by the word Italia upon the stone on the pass. Humanity has crossed a boundary line: up to Bethlehem, bleak and cold--down from Bethlehem, another and a happier time.

2. This new transforming power was, to the disciples, Jesus Himself. He made all things new to them.

3. Jesus has been to the world a new revelation of God. God is essentially and eternally Christlike.

4. Jesus is also a new revelation of man. Man is in Christ another man. You pass a man in the streets, and you used to feel that you did not want to know or help such a poor creature--he lived below your world, and his name was not found in your book of life. Now it is different, for you have been baptized into the name of Christ, in whom our whole common humanity exists, redeemed and capable of a great salvation. CONCLUSION: We close by asking ourselves, Am I living, by faith in the Son of God, in this changed world? Is it, in the history of my soul, the day before, or the better day after, Christmas. (Newman Smyth, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2:20 Glorifying and praising God are major themes throughout Luke’s Gospel (e.g., 1:64; 2:13, 28; 5:25-26; 7:16; 13:13; 17:15, 18; 18:43; 19:37; 23:47; 24:53).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 2:20. Ἤκουσαν, they heard) from Mary.—καθὼς, even as) What had been said and what they saw and heard tallied together.—ἐλαλήθη, it was told) by the angels.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

glorifying and praising God, &c.--The latter word, used of the song of the angels (Luk 2:13), and in Luk 19:37, and Luk 24:53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter--meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. The shepherds returned, glorifying and praising] These simple men, having satisfactory evidence of the truth of the good tidings, and feeling a Divine influence upon their own minds, returned to the care of their flocks, glorifying God for what he had shown them, and for the blessedness which they felt. "Jesus Christ, born of a woman, laid in a stable, proclaimed and ministered to by the heavenly host, should be a subject of frequent contemplation to the pastors of his Church. After having compared the predictions of the prophets with the facts stated in the evangelic history, their own souls being hereby confirmed in these sacred truths, they will return to their flocks, glorifying and praising God for what they had seen and heard in the Gospel history, just as it had been told them in the writings of the prophets; and, preaching these mysteries with the fullest conviction of their truth, they become instruments in the hands of God of begetting the same faith in their hearers; and thus the glory of God and the happiness of his people are both promoted." What subjects for contemplation! - what matter for praise!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And the shepherds returned,.... From Bethlehem, to the fields, and to their flock there,

glorifying and praising God for all the things that they had heard; from Joseph and Mary:

and seen; as the babe lying in the manger:

as it was told unto them; by the angel: they glorified God on account of the birth of the Messiah; and praised him, wondering at his grace, and the high honour put upon them, that they should be acquainted with it; and that there was such an exact agreement between the things they had seen, and the angel's account of them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 20. As it was told unto them] God, to show that he respected not persons, revealed this grand mystery to shepherds and wise men; the one poor, the other rich; the one learned, the other unlearned; the one Jews, the other Gentiles; the one near, the other far off.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The shepherds returned - To their flocks.

Glorifying ... - Giving honor to God, and celebrating his praises.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

20. Glorifying and praising God—This conduct on the part of the returning shepherds indicates that the supposition is true that they piously waited for the hope of Israel, the Messiah.

CHRISTMAS, the NATIVITY, the anniversary of our Saviour’s birth, has been for ages celebrated by all Christendom upon the 25th of December. The accuracy of this date is a matter of interesting inquiry.

1. Upon grounds of tradition the authority for it is very slight. The Eastern Church, within whose bosom the locality of that sacred birth is centrally included, knew nothing of the date for centuries, and really celebrated the Lord’s birth on the 6th of January, the day of the Epiphany. (See note on Luk_3:22.) The fixing of the day of Christmas was really done at Rome, and was transmitted from thence over the Eastern Church. The authority for the selection of that day was the government record of the taxing, or census of Cyrenius, said to be in the imperial archives at Rome. But the authenticity of these records is too untenable to allow any weight to the argument.

2. Probably a main argument with the ancient Church for the nativity in December was based upon the assumption that Zacharias was high priest, and that the annunciation was made to him on the great day of atonement, which was in September. For, reckoning from September, nine months would bring us to the birth of John in June; and Jesus, being six months younger than John, (in all fifteen months,) must have been born in December. But the supposition that Zacharias was high priest is now by all admitted to be baseless.

3. But, after all that has been said, the negative argument drawn from the climate is unanswered. Mr. Andrews does indeed show from Barclay and others that there are often periods about Christmas which are the loveliest in the whole year. But Mr. Barclay’s meteorological tables show the average in inches of rain-fall through seven years to be as follows: November, 2 inches; December, 14; January, 13; February, 16; March, 8; April, 1; and May, 1. Average range of the thermometer through five years, November, 67; December, 53.3; January, 49.6; February, 52.1. So that December is within a trifle of being the severest month of the year.

4. But it must be specially noted that the strongest negative argument is not drawn from the flocks in the field. The gravelling question is this: Would the government select midwinter for a registration of all Palestine, including northern Galilee as well as southern Judea, which would compel a general journeying of the inhabitants often from nearly one end to the other? Let any one read Dr. Thomson’s account of a winter travel in Palestine, vol. i, pp. 329-332, and he will perhaps shudder to send the virgin from Nazareth to Bethlehem in December. Our own conclusion is, that the fixing the birth of Christ in December is unsustained by tradition and invalidated from Scripture.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For all the things that they had heard - From Mary; as it was told them - By the angels.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. δοξάζοντες καὶ αἰνοῦντες. Glorifying God for the greatness of the event, and praising Him for its mercy (Godet).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20. δοξάζοντες καὶ αἰνοῦντες. The latter is the more definite word. The former is one of the many words which have acquired a deeper meaning in bibl. Grk. Just as δόξα in bibl. Grk. never (except 4Ma. 5:18) has the class. meaning of “opinion,” but rather “praise” or “glory,” so δοξάζω in bibl. Grk. never means “form an opinion about,” but “praise” or “glorify.” It is used of the honour done by man to man (1Sa 15:30), by man to God (Exo 15:2), and by God to man (Psa 91:15). It is also used of God glorifying Christ (Act 3:13), a use specially common in Jn. (8:54, 11:4, etc.), and of Christ gloryfying God (17:4). See on Rom 1:21. For the combination comp. αἰνετὸν καὶ δεδοξασμένον (Dan 3:26, 55). For αἰνεῖν see on ver. 13.

πᾶσιν οἷς. For the attraction see on 3:19. If ἤκουσαν refers to the angelic announcement, then καθώς refers to εἶδον only. But ἤκουσαν καὶ εἶδον may sum up their experiences at Bethlehem, which were a full confirmation (καθώς = “even as, just as”) of what the Angel had said. Syr-Sin. Omits καὶ αἰνοῦντες and πᾶσιν.

Schleiermacher points out that, if this narrative had been a mere poetical composition, we should have had the hymn of the shepherds recorded and more extensive hymns assigned to the Angels (S. Luke, Eng. tr. p. 31). He regards the shepherds as the probable source of the narrative; “for that which to them was most material and obvious the nocturnal vision in the fields, is the only circumstance treated in detail” (p. 33). But any narrator would give the vision, and could hardly give it more briefly without material loss. The brevity of it, especially when contrasted with the apocryphal gospels, is strong guarantee for its truth. How tempting to describe the search for the Babe and the conversation between the parents and the shepherds! Of the myth-hypothesis Weiss rightly says that “it labours in vain to explain the part played here by the shepherds by means of the pastoral tales of the ancients, and is driven to drag in, awkwardly enough, the legends of Cyrus and Romulus” (Leben Jesu, i. 2, 4, note, Eng. tr. p. 255). As for the old rationalism, which explained the angelic vision by ignis fatuus or other phosphoric phenomena, which travellers have said to be common in those parts; “the more frequent such phenomena, the more familiar must shepherds above all men, accustomed to pass their nights the whole summer long in the open air, have been with them, and the less likely to consider them as a sign from heaven pointing at a particular event” (Schleierm. p. 36)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.