Teks -- Luke 2:32 (NET)

2:32 a light, for revelation to the Gentiles, and for glory to your people Israel.”

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

Robertson: Luk 2:32 - Revelation to the Gentiles

Revelation to the Gentiles ( apokalupsin ethnōn ).

Objective genitive. The Messiah is to be light (phōs ) for the Gentiles in darkness (Luk 1:70) and glory (doxa ) for Israel (cf. Rom 9:1-5; Isa 49:6). The word ethnos originally meant just a crowd or company, then a race or nation, then the nations other than Israel (the people, ho laos ) or the people of God. The word Gentile is Latin from gens , a tribe or nation. But the world-wide mission of the Messiah comes out clearly in these early chapters in Luke.

Vincent: Luk 2:32 - A light

A light ( φῶς )

The light itself as distinguished from λύχνος , a lamp, which the A. V. often unfortunately renders light. See on Mar 14:54.

Vincent: Luk 2:32 - To lighten

To lighten ( εἰς ἀποκάλυψιν )

Wrong. Rev., correctly, for revelation . Wyc., to the shewing. It may be rendered the unveiling of the Gentiles.

Vincent: Luk 2:32 - Gentiles

Gentiles ( ἐθνῶν )

Assigned to the same root as ἔθω , to be accustomed , and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Mat 12:18, Mat 12:21; Mat 24:14; Mat 28:19; Act 10:45; Act 11:18; Act 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Act 15:9; Eph 2:11, Eph 2:18; Eph 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Act 15:23; Rom 16:4; Eph 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1Co 5:1; 1Co 10:20; 1Pe 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isa 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory.

Wesley: Luk 2:32 - And the glory of thy people Israel

For after the Gentiles are enlightened, all Israel shall be saved.

JFB: Luk 2:31-32 - all people

All the peoples, mankind at large.

JFB: Luk 2:31-32 - a light to the Gentiles

Then in thick darkness.

JFB: Luk 2:31-32 - glory of thy people Israel

Already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [OLSHAUSEN], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.

Clarke: Luk 2:32 - A light to lighten the Gentiles

A light to lighten the Gentiles - Φως εις αποκαλυψιν εθνων - A light of the Gentiles, for revelation. By Moses and the prophets, a light of revelation was given to the Jews, in the blessedness of which the Gentiles did not partake. By Christ and his apostles, a luminous revelation is about to be given unto the Gentiles, from the blessedness of which the Jews in general, by their obstinacy and unbelief, shall be long excluded. But to all true Israelites it shall be a glory, an evident fulfillment of all the predictions of the prophets, relative to the salvation of a lost world; and the first offers of it shall be made to the Jewish people, who may see in it the truth of their own Scriptures indisputably evinced.

Calvin: Luk 2:32 - A light for the revelation of the Gentiles // A light for revelation

32.A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Eph 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Eph 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but his first-born, (Jer 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.

A light for revelation ¹⁹⁸ means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Mal 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.

TSK: Luk 2:32 - light // and

light : Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3, Isa 60:19; Mat 4:16; Act 13:47, Act 13:48, Act 28:28; Rom 15:8, Rom 15:9

and : Psa 85:9; Isa 4:2, Isa 45:25, Isa 60:19; Jer 2:11; Zec 2:5; 1Co 1:31; Rev 21:23

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

Poole: Luk 2:29-32 - Lord, now lettest thou thy servant depart in peace, according to thy word // depart // According to thy word // in peace // For mine eyes have seen thy salvation // Thy salvation, which thou hast prepared before the face of all people // A light to lighten the Gentiles, and the glory of thy people Israel // And the glory of thy people Israel

Ver. 29-32. The song consists of an eulogium of Christ, whom Simeon here calls:

1. The Lord’ s salvation;

2. A light to lighten the Gentiles;

3. The glory of Israel;

and a petition, that now the Lord would let him depart in peace. But I shall take the words in order.

Lord, now lettest thou thy servant depart in peace, according to thy word He desireth to die, having now lived to see what alone he desired life for. It is a speech much like Jacob’ s, Gen 46:30 , when he had seen Joseph, whom he thought lost, but spoken here upon a much more weighty consideration. The word translated

depart signifies to absolve, and forgive, Luk 6:37 ; to dismiss, and to deliver as from bondage and misery. It is used to express the death of good men, by the Septuagint, Gen 15:15 Num 20:29 ; and the noun from it is used so by the apostle, 2Pe 1:15 . Simeon owns God to be the Lord of his life, who had the power of it, and could alone dismiss him; and signifieth himself to be an old man, satisfied with days, willing to be at rest from the miseries of this life; but he begs to be dismissed, and to die in peace, that is, happily: see Gen 15:15 2Ki 22:20 Psa 4:8 .

According to thy word that is, thy promise, mentioned Luk 2:26 . But the putting of these words in before those words

in peace seems to import that he could not die in peace before he had seen God’ s word fulfilled to him, in which he had made him to hope.

For mine eyes have seen thy salvation that is, thy Christ, according to the revelation I had from thee. Simeon had a special revelation of a corporeal sight of Christ; he could not die happily till he had had that. None of us can die in peace, till we have seen the Lord’ s salvation with a spiritual eye, and made application of the promises of the gospel, in the more general revelation of his word.

Thy salvation, which thou hast prepared before the face of all people that is, the author of salvation, for there is no salvation in any other, Act 4:12 . Simeon declares that this salvation was prepared for all people. Isa 11:10 , he was prophesied of as an ensign for the people, to it shall the Gentiles seek. So Isa 52:10 , The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. So Psa 98:2 . Simeon speaks the same thing more particularly, Luk 2:32 ,

A light to lighten the Gentiles, and the glory of thy people Israel All the people mentioned Luk 2:32 were either Gentiles or Jews. Simeon here prophesieth, that Christ should lighten the Gentiles. The state of the Gentiles (by whom were understood all the people in the world except the Jews) is often in Scripture expressed under the notion of darkness, both in respect of the ignorance of the true God which was amongst them, and of their idolatry and superstition, and their lewd and wicked lives, much proportioned to their religion. Hence Paul is said to be sent to the Gentiles, to turn them from darkness to light, Act 26:18 . Christ is called light; Joh 8:12 , I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. So Joh 9:5 . Conformable to the old prophecies: Isa 60:1-3 , Arise, shine, for thy light is come. Behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee. And the Gentiles shall come to thy light. And speaking of Christ, Isa 49:6 , I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. So Isa 42:6 , And give thee for a covenant of the people, for a light of the Gentiles. See Psa 98:3 Act 13:47 .

And the glory of thy people Israel All the earth is the Lord’ s, but Israel is called his son, his first born, Exo 4:22 . Christ was the minister of the circumcision, Rom 15:8 . To them it was that he was promised, of them it was that he was born, Rom 9:5 . Amongst them it was that he preached and wrought miracles: He came unto his own, Joh 1:11 . It was said of old, I will place salvation in Zion for Israel my glory, Isa 46:13 . Christ is the glory of any people; the preaching of Christ, the owning and professing of Christ, a living up to his rules, this is a people’ s glory. And as some do this more and better than others, so in God’ s account they differ from others in what is true glory.

Gill: Luk 2:32 - A light to lighten the Gentiles // and the glory of thy people Israel

A light to lighten the Gentiles,.... Or for the revelation of the Gentiles; to reveal the love, grace, and mercy of God, an everlasting righteousness, and the way of life and salvation to them. Reference seems to be had to Isa 42:6. "Light", is one of the names of the Messiah in the Old Testament, as in Psa 43:3 Dan 2:22, which passages are by the Jews ^k themselves interpreted of Christ; and is a name often used of him in the New Testament: it is true of him as God, he is light itself, and in him is no darkness at all; and as the Creator of mankind, he is that light which lightens every man with the light of nature and reason; and as the Messiah, he is come a light into the world: the light of the Gospel, in the clear shine of it, is from him; the light of grace in his people, who were in darkness itself, he is the author and donor of; as he is also of the light of glory and happiness, in the world to come: and particularly, the Gentiles enjoy this benefit of light by him; who were, and as this supposes they were, in darkness, as they had been some hundreds of years before the Messiah's coming: they were in the dark about the being and perfections of God, about the unity of God, and the Trinity of persons in the Godhead, and about God in Christ; about his worship, the rule and nature of it; and the manner of atonement, and reconciliation for sin; the person, righteousness, and sacrifice of Christ; the Spirit of God, and his operations on the souls of men; the Scriptures of truth, and both law and Gospel; the resurrection of the dead, and a future state: now, though Christ in his personal ministry, was sent only to the Jews, yet after his resurrection, he gave his disciples a commission to go into all the world, to preach the Gospel to the Gentiles, in order to turn them from darkness to light; and hereby multitudes were called out of darkness into marvellous light: and this Simeon had knowledge of, and a few more besides him; otherwise, the generality of the Jewish nation were of opinion, that when the Messiah came, the nations of the world would receive no benefit by him, no light, nor comfort, nor peace, or prosperity: but all the reverse would befall them, as darkness, calamity, and misery: and so they express themselves in a certain place; ^l the Israelites look, or wait for "redemption; for the day of the Lord shall be "light to them"; but; the nations, why do they wait for him? for he shall be "to them darkness, and not light".

But the contrary, Simeon, under divine inspiration, declares, and, blessed be God, it has proved true: he adds,

and the glory of thy people Israel; which is true of Israel in a literal sense, inasmuch as the Messiah was born of the Jews, and among them; and was first sent and came to them, and lived and dwelled with them; taught in their streets, and wrought his miracles in the midst of them; though this was an aggravation of their ingratitude and unbelief, in rejecting him: the Gospel was first preached to them, even after the commission was enlarged to carry it among the Gentiles; and many of them were converted, and the first Gospel church was planted among them; and an additional glory was made to them, by the calling of the Gentiles, and joining them to them, through the ministry of the apostles, who were all Jews; who went forth from Zion, and carried the word of the Lord from Jerusalem, to the several parts of the world: and this also is more especially true, of the mystical, or spiritual Israel of God, whose glory Christ is; being made of God unto them, wisdom, righteousness, sanctification, and redemption; they having such an head, husband, Saviour, and Redeemer, as he; and they being clothed with his righteousness, and washed in his blood, sanctified by his grace, and made meet for eternal glory; to which they have a right and claim, through the grace of God, and merits of Christ; and therefore glory not in themselves, but in Christ, who is their all in all,