Teks -- Luke 2:11 (NET)

2:11 Today your Savior is born in the city of David. He is Christ the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 2:11 - Is born

Is born ( etechthē ).

First aorist passive indicative from tiktō . Was born.

Robertson: Luk 2:11 - Saviour

Saviour ( sōtēr ).

This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome’ s rule came to call the emperor "Saviour"and Christians took the word and used it of Christ. See inscriptions (Deissmann, Light from the Ancient East , p. 344).

Robertson: Luk 2:11 - Christ the Lord

Christ the Lord ( Christos Kurios ).

This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of Kurios ( Lord ) where the other Gospels have Jesus. It may mean "Christ the Lord,""Anointed Lord,""Messiah, Lord,""The Messiah, the Lord,""An Anointed One, a Lord,"or "Lord Messiah."It occurs once in the lxx (Lamentations 4:20) and is in Ps. of Sol. 17:36. Ragg suggests that our phrase "the Lord Jesus Christ"is really involved in "A Saviour (Jesus) which is Christ the Lord."See note on Mat 1:1 for Christ and note on Mat 21:3 for Lord.

Vincent: Luk 2:11 - Is born

Is born ( ἐτέχθη )

It adds to the vividness of the narrative to keep to the strict rendering of the aorist, was born.

Vincent: Luk 2:11 - A Saviour

A Saviour

See on Mat 1:21.

Vincent: Luk 2:11 - Christ

Christ

See on Mat 1:1.

Vincent: Luk 2:11 - Lord

Lord

See on Mat 21:3.

Wesley: Luk 2:11 - To you

Shepherds; Israel; mankind.

JFB: Luk 2:11 - unto you is born

You shepherds, Israel, mankind [BENGEL]. Compare Isa 9:6, "Unto us a Child is born." It is a birth--"The Word is made flesh" (Joh 1:14). When? "This day." Where? "In the city of David"--in the right line and at the right "spot"; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be these historic moorings of our faith! With the loss of them, all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully "beheld His glory."

JFB: Luk 2:11 - a Saviour

Not One who shall be a Saviour, but "born a Saviour."

JFB: Luk 2:11 - Christ the Lord

"magnificent appellation!" [BENGEL]. "This is the only place where these words come together; and I see no way of understanding this "Lord" but as corresponding to the Hebrew JEHOVAH" [ALFORD].

Clarke: Luk 2:11 - A Savior, which is Christ the Lord

A Savior, which is Christ the Lord - A Savior, σωτηρ, the same as Jesus from σωζειν, to make safe, to deliver, preserve, to make alive, thus used by the Septuagint for החיה hecheiah , to cause to escape; used by the same for פלט to confide in, to hope. See the extensive acceptations of the verb in Mintert, who adds under Σωτηρ : "The word properly denotes such a Savior as perfectly frees us from all evil and danger, and is the author of perpetual salvation."On the word Jesus, see Joh 1:29 (note)

Which is Christ. Χριστος, the anointed, from χριω to anoint, the same as משיה Messiah , from משח mashach . This name points out the Savior of the world in his prophetic, regal, and sacerdotal offices: as in ancient times, prophets, kings, and priests were anointed with oil, when installed into their respective offices. Anointing was the same with them as consecration is with us. Oil is still used in the consecration of kings

It appears from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz. the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted

1.    That no man could foretell events, unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge

2.    That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being divinely qualified for the due performance of his sacred functions

3.    That no man could enact just and equitable laws which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty

Hence kings were inaugurated by anointing with oil. Two of these offices only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language, משח mashach signifies to anoint; and המשיח ha -mashiach , the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title ha -mashiach , the anointed one, but Jesus the Christ. He alone is King of kings, and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins

Hence he is called the Messias, a corruption of the word המשיח ha -mashiach , The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos , which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others, were illustrious types; but none of these had the title of The Messiah, or the Anointed of God: This does, and ever will, belong exclusively to Jesus the Christ

The Lord. Κυριος, the supreme, eternal Being, the ruler of the heavens and the earth. The Septuagint generally translate יהוה Yehovah by Κυριος . This Hebrew word, from היה hayah , he was, properly points out the eternity and self-existence of the Supreme Being; and if we may rely on the authority of Hesychius, which no scholar will call in question, Κυριος is a proper translation of יהוה Yehovah , as it comes from κυρω, - τυγχανω, I am, I exist. Others derive it from κυρος, authority, legislative power. It is certain that the lordship of Christ must be considered in a mere spiritual sense, as he never set up any secular government upon earth, nor commanded any to be established in his name; and there is certainly no spiritual government but that of God: and indeed the word Lord, in the text, appears to be properly understood, when applied to the deity of Christ. Jesus is a prophet, to reveal the will of God, and instruct men in it. He is a priest, to offer up sacrifice, and make atonement for the sin of the world. He is Lord, to rule over and rule in the souls of the children of men: in a word, he is Jesus the Savior, to deliver from the power, guilt, and pollution of sin; to enlarge and vivify, by the influence of his Spirit; to preserve in the possession of the salvation which he has communicated; to seal those who believe, heirs of glory; and at last to receive them into the fullness of beatitude in his eternal joy.

Calvin: Luk 2:11 - This day is born to you

11.This day is born to you Here, as we lately hinted, the angel expresses the cause of the joy. This day is born the Redeemer long ago promised, who was to restore the Church of God to its proper condition. The angel does not speak of it as a thing altogether unknown. He opens his embassy by referring to the Law and the Prophets; for had he been addressing heathens or irreligious persons, it would have been of no use to employ this mode of speaking: this day is born to you a Savior, who is Christ the Lord For the same reason, he mentions that he was born in the city of David, which could serve no purpose, but to recall the remembrance of those promises which were universally known among the Jews. Lastly, the angel adapted his discourse to hearers who were not altogether unacquainted with the promised redemption. With the doctrine of the Law and the Prophets he joined the Gospel, as emanating from the same source. Now, since the Greek word Greek, as Cicero assures us, has a more extensive meaning than the Latin word Servator, and as there is no Latin noun that corresponds to it, I thought it better to employ a barbarous term, than to take anything away from the power of Christ. And I have no doubt, that the author of the Vulgate, and the ancient doctors of the Church, had the same intention. ¹⁵⁰ Christ is called Savior, ¹⁵¹ because he bestows a complete salvation. The pronoun to you ¹⁵² is very emphatic; for it would have given no great delight to hear that the Author of salvation was born, unless each person believed that for himself he was born. In the same manner Isaiah says, “Unto us a child is born, unto us a Son is given,” (Isa 9:6;) and Zechariah, “Behold, thy King cometh unto thee lowly,” (Zec 9:9.)

TSK: Luk 2:11 - unto // in // which // the Lord

unto : Luk 1:69; Isa 9:6; Mat 1:21; Gal 4:4, Gal 4:5; 2Ti 1:9, 2Ti 1:10; Tit 2:10-14, Tit 3:4-7; 1Jo 4:14

in : Luk 2:4; Mat 1:21

which : Luk 2:26, Luk 1:43, Luk 20:41, Luk 20:42; Gen 3:15, Gen 49:10; Psa 2:2; Dan 9:24-26; Mat 1:16, Mat 16:16; Joh 1:41, Joh 1:45, Joh 6:69, Joh 7:25-27, Joh 7:41, Joh 20:31; Act 2:36, Act 17:3; 1Jo 5:1

the Lord : Luk 1:43, Luk 20:42-44; Act 10:36; 1Co 15:47; Phi 2:11, Phi 3:8; Col 2:6

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 2:10-12 - tidings of joy // Unto you is born this day in the city of David a Saviour, which is Christ the Lord // born this very day // And this shall be a sign unto you // the city of David // ye shall find the babe wrapped in swaddling clothes, lying in a manger

Ver. 10-12. Though God, in his appearances to his people, was wont so to appear, as to show them cause to revere his majesty, yet he always supported them, that their spirits might not fail under those apprehensions and consternations. The angel bids them not to fear, for they had no reason to be afraid, he came not to bring them any frightening tidings, but

tidings of joy and that not to them alone, but to all people, both Jews and Gentiles, for to that latitude the text may be expounded. What was that?

Unto you is born this day in the city of David a Saviour, which is Christ the Lord You have heard of the promises of the Messias, of a Christ that should come, and of the house of David. The promises of that nature are this day fulfilled, he is

born this very day unto you, but not to you alone; he had before told them that his tidings of joy should extend to all nations.

And this shall be a sign unto you by this you shall know the truth of what I say, and you shall know also where to find him; in

the city of David (that is, Bethlehem, as was said before)

ye shall find the babe wrapped in swaddling clothes, lying in a manger Where you find such a babe, that is he, therefore be not offended at his low and mean condition, let that be no stumbling block to you, I give it you as a sign by which you shall know him.

Haydock: Luk 2:11

Because the light of life is risen to us, dwelling in the region of the shadow of death. (Ven. Bede)

Gill: Luk 2:11 - For unto you is born this day // in the city of David // a Saviour // Which is Christ the Lord

For unto you is born this day,.... Day is here put for a natural day, consisting both of night and day; for it was night when Christ was born, and the angels brought the tidings of it to the shepherds. The particular day, and it may be, month and year, in which Christ was born, cannot be certainly known; but this we may be sure of, it was in the fulness of time, and at the exact, season fixed upon between God and Christ in the council and covenant of peace; and that he was born, not unto, or for the good of angels; for the good angels stand in no need of his incarnation, sufferings, and death, having never fell; and as for the evil angels, a Saviour was never designed and provided for them; nor did Christ take on him their nature, nor suffer in their stead: wherefore the angel does not say, "unto us", but "unto you", unto you men; for he means not merely, and only the shepherds, or the Jews only, but the Gentiles also; all the children, all the spiritual seed of Abraham, all elect men; for their sakes, and on their account, and for their good, he assumed human nature; see Isa 9:6.

in the city of David; that is, Bethlehem, as in Luk 2:4 where the Messiah was to be born, as being, according to the flesh, of the seed of David, his son and offspring; as he is, according to his divine nature, his Lord and root. The characters of this new born child follow, and which prove the tidings of his birth to be good, and matter of joy:

a Saviour; whom God had provided and appointed from all eternity; and had been long promised and much expected as such in time, even from the beginning of the world; and is a great one, being God as well as man, and so able to work out a great salvation for great sinners, which he has done; and he is as willing to save as he is able, and is a complete Saviour, and an only, and an everlasting one: hence his name is called Jesus, because he saves from sin, from Satan, from the law, from the world, from death, and hell, and wrath to come, and from every enemy,

Which is Christ the Lord; the Messiah spoken of by the prophets; the anointed of the Lord, with the Holy Ghost without measure, to be a prophet, priest, and king in his church; and who is the true Jehovah, the Lord our righteousness, the Lord of all creatures, the Lord of angels, good and bad, the Lord of all men, as Creator, the Prince of the kings of the earth, the Lord of lords, and King of kings; and who is particularly the Lord of saints by his Father's gift, his own purchase, the espousal of them to himself, and by the power of his grace upon them: and the birth of such a person must needs be joyful, and is to be accounted good news, and glad tidings.