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Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, ² saying, “Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.” (Matthew 2:1-2)

In Matthew 2:2, we observe from the Magi a question as they searched, a reason behind their search and a purpose for their search. Let’s look at each of these items separately.

What was the Magi’s question as they searched? It was, “Where is he who has been born king of the Jews?” This question is what the Magi continued to ask when they arrived in Jerusalem. They must have presumed that a new born king of the Jews would be born in the Jewish capital of Jerusalem. They were mistaken.

The reason behind their search was that they “saw his star when it rose. What was the star of which the Magi referred? The IVP Background Commentary of the New Testament explains that, “Astronomers have offered various proposals for the appearance of this star in the first decade b.c. The ancients thought comets and falling stars predicted the fall of rulers; some emperors even banished from Rome astrologers who issued such predictions. By this period many Jewish people accepted the idea that the stars could accurately predict the future. Even though these Magi were pagans, God had chosen to reveal himself to them.”

Dr. John Walvoored speculates that, “This special revelation may simply have been in the sky, as might be indicated by their title “Magi” (specialists in astronomy) and by the fact they referred to a star which they saw. Or this revelation could have come through some contact with Jewish scholars who had migrated to the East with copies of Old Testament manuscripts. Many feel the Magi’s comments reflected a knowledge of Balaam’s prophecy concerning the “star” that would “come out of ^Jacob” (Num. 24:17). Whatever the source, they came to Jerusalem to worship the newborn King of the Jews.”

The word star (ἀστήρ; aster) may refer not only to a physical star, but also a planet or even a supernatural light for leading. This third meaning seems to be the star to which the Magi referred to and which Matthew later describes as leading the Magi to the exact location of Jesus and his human parents.

What was the ultimate purpose for the Magi’s search? The text says, “For we saw his star when it rose and have come to worship him.” Their purpose was worship. Worship is defined as the action, expressed by attitude and possibly by position, of one’s allegiance to and regard for deity.

The Magi came to worship God. What a wonderful and biblical idea.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem,” (Matthew 2:1 (ESV).

Who was Herod the king? What relationship does he have, if any, with the Herod who not only had John the Baptist beheaded but also was involved in one of the six trials Jesus experienced immediately prior to His crucifixion?

The Herod which Matthew refers to is also known as Herod the Great. His cumulative reign as King of Judea began in 37 B.C. until 4:B.C. The Jewish historian Josephus referred to Herod as Herod “the great.” This term probably referred primarily to the fact that he was the oldest son of Antipater. Not only was Herod a shrewd politician, but he was also a great soldier, orator, and a builder. Aside from his appearance in Matthew’s nativity narrative, Herod the Great’s building projects serve as the backdrop for many New Testament events.

There are three significant time periods in Herod’s life. They include the following:

1. 37–27 bc: Consolidation of Power. Herod impressed Rome with his ability to pacify the Jews whose homeland he occupied. Herod was capable at collecting taxes and quelling uprisings.
2. 27–13 bc: Peace and Prosperity. Herod rebuilt forts, instituted Olympic style games, and began rebuilding the Jerusalem temple.
3. 13–4 bc: Domestic Strife. This period saw troubles within the land along with misunderstandings with Rome. It was a time marked by Herod’s increasing mental instability. He was also plagued by problems with his 10 wives and his children.

Herod became a paranoid tyrant. He constantly worried that he would lose his kingdom. The fortresses he built reflect this paranoia, as they provided refuge when he felt threatened. Herod executed his two sons Alexander and Aristobulus due to rumors of mutiny. Herod married 10 women and fathered 15 children by them.

At the end of his life, Herod suffered from a severe illness. Josephus described Herod’s symptoms: “For a fire glowed in him slowly, which did not so much appear to the touch outwardly as it augmented his pains inwardly; for it brought upon him a vehement appetite to eating … His entrails were also ulcerated, and the chief violence of his pain lay on his colon; an aqueous and transparent liquor also settled itself about his feet, and a like matter afflicted him at the bottom of his belly” (Josephus, Antiquities, 17.6.5). He was buried in the Herodium.

Herod issued two commands to be performed upon his death:

1. To execute the recently imprisoned Jewish elders so that the people would be mourning during his death.
2. To execute his son Antipater.

Upon Herod’s request, his lands were divided among three of his sons:

1. Archelaus was left the throne.
2. Antipas was to be tetrarch of Galilee.
3. Philip was to be tetrarch of Gaulanitis.

Herod’s most significant role in the New Testament is his appearance in Matthew’s Gospel (Matt 2). This account reflects Herod’s influence and jealousy. His attempt to discover the rival “King of the Jews” resulted in the murder of innocent children in the Bethlehem region.

Many of Herod’s building projects serve as backdrops for events of the New Testament. As one commentator explains, “Bethlehem—the birthplace of Jesus—is located near the Herodium. The magnificence of Herod’s temple is clearly displayed in the Gospels. At one point, Jesus’ disciples commented about the architecture of Herod’s temple: “As He was going out of the temple, one of His disciples said to Him, ‘Teacher, behold what wonderful stones and what wonderful buildings.’ And Jesus said to him, ‘Do you see these great buildings? Not one stone will be left upon another which will not be torn down’ ” (Mark 13:1–2, NASB). The temple played a significant part in the life and ministry of Christ.”

 Christ came to what is referred to as Herod’s Temple in Jerusalem three times a year, every year, from the time he was 12 years old until He died. During His ministry, Jesus preached in this temple (John 7–10), He celebrated Jewish feasts there and predicted the temple’s destruction (Luke 19:43–44; 21:6).

Many of Herod’s building projects also provide the backdrop for the Book of Acts. This includes the city of Caesarea, which was visited by Peter, Paul, and was the home of Philip (Acts 8; 23:33; 21:8). Paul was also brought to trial in the city of Caesarea, which Herod had built and whose port he had engineered.

Following Herod’s death, his son Antipas served as tetrarch over Galilee (Mark 14:1; Luke 3:1). He is the Herod most referred to in the Gospels. Antipas reigned during Jesus’ years of ministry. Antipas probably inherited some of his father’s shrewd ways, since Jesus referred to him as a “fox” (Luke 13:32). Herod Antipas is also mentioned at the trial of Jesus (Luke 23:6–12). Herod’s son Philip is also mentioned as the tetrarch of the northern region of the kingdom (Luke 3:1).

It is important for us to understand the historical character of Herod the Great. Otherwise, we may not understand why he does what he does following the news of a child born to be the king of the Jews.

We will continue our study of the visit by the Magi when next we meet.

Soli deo Gloria!

To all my North American readers and partners, Happy Thanksgiving.

 

“Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem,” (Matthew 2:1 (ESV).

As we venture from Luke’s Gospel account of the incarnation of Jesus Christ, we come to the Gospel of Matthew. Matthew’s point of view regarding Jesus is that He is the prophesied King of the Jews (Genesis 49:10; Numbers 24:17). Therefore, it makes logical sense that Matthew would provide the account of the visit from the Magi.

Who were the Magi? There is a lot of speculation regarding their identity and origin. Were they really kings as the familiar Christmas Carol We Three Kings states? What about King Herod. Who exactly was this ruler and what were his feelings not only about the Magi but also the news regarding the birth of Jesus Christ?

To begin with, the word Magi (μάγος; magos) has various meanings. These include wise man, priest, sorcerer or magician. We do know from the text that there were more than one Magi, the word is in the plural form, and that they were men.

Dr. John Walvoord explains that. “‘Magi’ (not “wise men”—KJV) were pagan astrologers whose divinatory skills were widely respected in the Greco-Roman world; astrology had become popular through the “science” of the East, and everyone agreed that the best astrologers lived in the East. The Old Testament explicitly forbade such prognostication from signs (Deut. 18:11; cf. Isaiah 2:6; 47:11–15), prescribing true prophecy instead (Deut. 18:15).”

Dr. John MacArthur writes that, “The number of wise men is not given. The traditional notion that there were three stems from the number of gifts they brought. These were not kings, but Magi, magicians, or astrologers—possibly Zoroastrian wise men from Persia whose knowledge of the Hebrew Scriptures could be traced back to the time of Daniel (cf. Dan. 5:11).”

Dr. Walvoord continues by saying that, “The exact identity of the Magi is impossible to determine, though several ideas have been suggested. They have been given traditional names and identified as representatives of the three groups of peoples that descended from Noah’s sons, Shem, Ham, and Japheth. More likely they were Gentiles of high position from a country, perhaps Parthia, northeast of Babylon, who were given a special revelation by God of the birth of the King of the Jews. This special revelation may simply have been in the sky, as might be indicated by their title “Magi” (specialists in astronomy) and by the fact they referred to a star which they saw. Or this revelation could have come through some contact with Jewish scholars who had migrated to the East with copies of Old Testament manuscripts. Many feel the Magi’s comments reflected a knowledge of Balaam’s prophecy concerning the “star” that would “come out of Jacob” (Num. 24:17). Whatever the source, they came to Jerusalem to worship the newborn King of the Jews.”

Why would the Magi come to Jerusalem? To begin with, it was Israel’s capitol city. King Herod resided there. As we shall see as we continue in the text, where else would you look for a newborn king then the city where the Jewish king’s palace is located.

However, Jesus always defied people’s expectations.

Stay tuned. There is more to come.

Soli deo Gloria!   

 

 

 

 

^{36 “}And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, ³⁷ and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. ³⁸ And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.” (Luke 2:36–38)

Anna is another Christmas character who is often overlooked or just plain forgotten. Yet, Luke’s mention of her in his gospel account is significant. What do we know about Anna?

First, Anna was a prophetess. She was a woman who proclaimed inspired utterances on behalf of God. As one commentary explains, “Although the Old Testament did include prophetesses, they were much less prominent than male prophets in the Jewish tradition of this period. The name “Anna” is the Hebrew name “Hannah” (1 Sam 1:2).”

Anna was the daughter of Phanuel. Nothing more is said of Anna’s father. However, they were both from the Jewish Tribe of Asher.

The text goes on to say that Anna “was advanced in years, having lived with her husband seven years from when she was a virgin, ³⁷ and then as a widow until she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day.

Dr. John Walvoord explains that, “This godly woman from the prophetic tradition continued the work Simeon had started. Anna was 84 years old and had devoted herself completely to the Lord’s service in the temple since her husband had died years before.”

Another commentator says, “Jewish and Greco-Roman culture often viewed widows who never remarried as pious and faithful. Judith, a famous widow in Jewish tradition, was said to have lived as a widow till her death at 105. If one adds the two numbers given in the text here, seven and eighty-four (taking eighty-four as the length of Anna’s widowhood rather than her age), and she was married at the common age of fourteen, one could see her as 105 also.^”

As Simeon was proclaiming his prophetic utterances about Jesus to Mary and Joseph, Anna just happened upon the scene. Anna began to give thanks to God announcing to any and all that Jesus was the redemption of Jerusalem. There are no coincidences.

Thus far in the biblical text, the birth of Jesus has been met with joy and gladness. However, the fallen world’s hatred of God and His Messianic gift will soon be rejected and hated. This hatred will be part of the key narrative regarding wise visitors from the east who come seeking He who was born King of the Jews.

Remember that as you seek to share the gospel, there will be those who not only will reject and hate the gospel’s message but will also hate you for sharing it. Always be prepared (I Peter 3:15).

Until then, may the Lord’s truth and grace continue to be found here.

Soli deo Gloria!

 

 

 

 

 

^33 “And his father and his mother marveled at what was said about him. ³⁴ And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed ³⁵ (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” (Luke 2:33-35)

Simeon’s response upon seeing the baby Jesus was praise and prophecy. Joseph and Mary’s response upon hearing what Simeon had to say was astonishment and wonder.

Simeon then blessed the young family in general and spoke to Mary in particular. He said, ““Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed ³⁵ (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” Simeon said four significant things.

First, he said that Jesus Christ was appointed for the fall and rising of many in Israel. This means that there would be those who would reject Jesus and the gospel while others would receive both in their conversion. Scripture clearly teaches that for the unbeliever Jesus Christ is a stone of stumbling (1 Pet. 2:8). However, for those who are converted in Christ, God raises them unto new life (Eph. 2:6). Cf. Isa. 8:14–15; Hos. 14:9; 1 Cor. 1:23–24. 

Second, Jesus Christ is a sign that is opposed. Simeon mentioned only the verbal insults hurled at Christ, but the figure of speech involves more than that. It involves Israel’s rejection, hatred, and crucifixion of the Messiah.

Thirdly, Simeon said that a sword would also pierce May’s soul. Undoubtedly, this is a reference to the pain and sorrow Mary would experience when she witnessed the crucifixion of Jesus.

Finally, Simeon said that thoughts from many hearts may be revealed. People’s true nature is revealed when the subject is the person and work of Jesus Christ. The rejection of the Messiah would not only reveal the appalling truth about the apostate state of the Jews but also the ungodliness of the Gentiles (Romans 1:18-32).  

Simeon’s prophetic song and subsequent revelation to Mary clearly sets forth Jesus’ mission as culminating in the cross and later, the resurrection. The birth, life, death and resurrection of Jesus Christ is the pivotal point of history. Do you recognize this as such?

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

^25:” Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. ²⁶ And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. ²⁷ And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, ²⁸ he took him up in his arms and blessed God and said, ²⁹ “Lord, now you are letting your servant depart in peace, according to your word; ³⁰ for my eyes have seen your salvation ³¹ that you have prepared in the presence of all peoples, ³² a light for revelation to the Gentiles, and for glory to your people Israel.” (Luke 2:25–32)

Last time, we saw from today’s text that Simeon was a special man. He was righteous, devout, waiting for the Messiah’s arrival (the consolation of Israel), was anointed by the Holy Spirit and had received a special promise from God. That promise made by God is found in Luke 2:26 which says, “And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.”

The question is, did God keep His promise to Simeon? Yes, He did. Luke 2:27-28 says that, “And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, ²⁸ he took him up in his arms and blessed God and said,…”

As you may recall from our previous blog, Mary and Joseph had come to Jerusalem not only to have Jesus circumcised (Lev. 12:3), but also to present their firstborn to God (Ex. 13:2, 12) 33 days later and to bring an offering for Mary’s purification after childbirth (Lev. 12:1–8). It was during this dedication and purification observance that Simeon came onto the scene.

Simeon’s song of praise is called the “Nunc Dimittis” which is from Latin meaning either “now you dismiss” or “now you are letting depart.” Simeon said, “Lord, now you are letting your servant depart in peace, according to your word; ³⁰ for my eyes have seen your salvation ³¹ that you have prepared in the presence of all peoples, ³² a light for revelation to the Gentiles, and for glory to your people Israel.”

Dr. John Walvoord writes, “On seeing the Child and picking Him up, Simeon … praised God, the response of godly people toward the Messiah throughout the Gospel of Luke. He then uttered a psalm of praise extolling God for fulfilling His promise by bringing salvation. The Messiah is the Source of salvation, as His name Jesus indicates. In all three of the hymns of thanksgiving and praise recorded by Luke in his first two chapters (1:46–55, 68–79; 2:29–32) lie the deep significance of the births of John and Jesus for the salvation of Israel and the world. Simeon noted that the Messiah was to be for the Gentiles as well as for Israel. The idea of salvation for the Gentiles is set forth many times in the Gospel of Luke.”

Dr. John MacArthur comments that, “It is significant that with messianic expectation running so high (cf. 3:15), and with the many OT prophecies that spoke of his coming, still only a handful of people realized the significance of Christ’s birth. Most of them, including Simeon, received some angelic message or other special revelation to make the fulfillment of the OT prophecies clear.”

What was Mary and Joseph’s response to Simeon’s psalm of praise? We will examine this when next we meet. Until then, may we praise the Lord for His person and work in redeeming lost souls such as ours.

May the Lord’s truth and grace be found here.

Soli deo Gloria!   

^25:” Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. ²⁶ And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. ²⁷ And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, ²⁸ he took him up in his arms and blessed God and said, ²⁹ “Lord, now you are letting your servant depart in peace, according to your word; ³⁰ for my eyes have seen your salvation ³¹ that you have prepared in the presence of all peoples, ³² a light for revelation to the Gentiles, and for glory to your people Israel.” (Luke 2:25–32)

Has anyone ever made you a promise? It doesn’t really matter what the promise may have been about.  The issue is that a promise was made. It may have been a trip to Dairy Queen, a birthday present request, or maybe a person who said to you “till death do us part.”  

Whatever promises you may have received, I’m sure some of them were broken. Whatever the reason, the individual in question did not keep their promise to you. How did you feel? Disappointed? Hurt? Angry? All of the above?

Did you trust them again when they made a promise to never break a promise? I suspect you were more than a little skeptical, and had already erected some emotional walls in order to insulate you from further hurt because of future broken promises.

In today’s text, we read about a man named Simeon. He is relatively obscure within the hallowed halls of God’s saints but Luke records some significant information about him.

First, Simeon was righteous. This means that he was in a right relationship with God. He was a man who God had justified by grace alone, through faith in the person and work of Jesus Christ alone, even though that work was still future for Simeon.

Second, Simeon was devout. He was a God-fearing, pious and reverent man. In other words, he not only was righteous in his standing before God, but he was also righteous in his behavior among his fellow man.

Third, Simeon was waiting for the consolation of Israel. What exactly does this phrase mean? The consolation of Israel refers to the mediator, helper and encourager God the Father would send in the person of the Messiah. The Messiah was coming on behalf of Israel. This Messianic title is taken from Isa. 25:9; 40:1–2; 66:1–11.

Fourth, The Holy Spirit was upon Simeon. He was supernaturally anointed by the Spirit of God even as all believers in Christ are today (Romans 8:9).

Finally, God had made Simeon a promise. It was a unique promise. No one else in all of Scripture had received such a promise from God.

What exactly was the promise God exclusively gave Simeon?  Luke 2:26 says, “And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.”

Wow! That is some promise. The question is, did God keep His promise? The answer is, absolutely. As we shall soon see. God kept His promise then to Simeon as He keeps His promises to believers in Christ today.

Remember the words of this classic hymn.

Standing on the promises of Christ my King
Through eternal ages let his praises ring
Glory in the highest, I will shout and sing
Standing on the promises of God.

Standing, standing
Standing on the promises of God my Savior
Standing, standing
I’m standing on the promises of God.

Standing on the promises, I cannot fall
Listening every moment to the Spirit’s call
Resting in my Savior as my all in all
Standing on the promises of God.

Standing, standing
Standing on the promises of Christ my Savior
Standing, standing
I’m standing on the promises of God.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

 

²² And when the time came for their purification according to the Law of Moses, they brought him up to Jerusalem to present him to the Lord ²³ (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) ²⁴ and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” (Luke 2:22-24)

Not only were Mary and Joseph obedient to God’s Word regarding Jesus’ circumcision eight days following His birth, but they also were obedient with respect to the purification law. What exactly was the Law of Purification?

The purification laws involved the process’ by which an unclean person, according to the Levitical law, and therefore cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (Leviticus 16).

According to Easton’s Bible Dictionary, there were special causes of ceremonial uncleanness which were provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49–53; see also Matt. 8:2–4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt. 23:27; Luke 11:44). The case of the high priest and of the Nazarite (Lev. 21:1–4, 10, 11; Num. 6:6, 7; Ezek. 44:25).

Purification was effected by bathing and washing the clothes (Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24); washing the hands and feet (Ex. 30:18–21; Heb. 6:2, “baptisms”, R.V. marg., “washings;” 9:10); sprinkling with blood and water (Ex. 24:5–8; Heb. 9:19), etc. Allusions to this rite are found in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.

 The ceremonial laws of purification applied to the Jews before the Passover (John 11:55), and for those who were slain in battle (Num. 31:19–24). They also applied to women before marriage (Esth. 2:12), after menstruation (Lev. 15:19–33; 2 Sam. 11:4), and after childbirth (Lev. 12:6–8; Luke 2:22).

As one Bible scholar explains, “A woman who bore a son was ceremonially unclean for 40 days (twice that if she bore a daughter—Lev. 12:2–5). After that she was to offer a yearling lamb and a dove or pigeon (Lev. 12:6). If poor, she could offer two doves or pigeons (Lev. 12:8). Mary’s offering indicates that she and Joseph were poor (Luke 2:24). The dedication of the firstborn son was also required by Moses’ law (Luke 2:23, cf. Ex. 13:2, 12–15).”   

 This scene provides us with a window as to what Mary and Joseph were occupied with doing immediately following Jesus’ birth. In short, they were dedicated to serving the Lord and being obedient to His revealed Word.

The immediate aftermath of Jesus’ birth, the angelic announcement to the shepherds and the shepherds visit to the manger scene had given way to the regular, day to day discipline of living obediently before the Lord and other people. Truly, Mary and Joseph were what God calls all of His children to be: holy before the Lord (I Peter 1:16; Leviticus 11:44). Let it be said of us.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

²¹ And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb” (Luke 2:21).

Luke 2:21 on the surface seems to be one of those so-called throw away verses that does not advance our knowledge of Jesus Christ or the gospel for that matter. Nothing could be further from the truth. Today’s text displays the obedience of Mary and Joseph to have Jesus circumcised. It illustrates that in all aspects, Jesus was submissive to the Mosaic Law.

Circumcision is the surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Genesis 17:1–14). While circumcision originated as an ancient tribal or religious rite, since the early part of 20^th century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.

In the Old Testament, the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Genesis 12:1–3). After the covenant was formally inaugurated (Genesis 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9–13).

Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Genesis 16) even after he had seen the awesome display of God’s majesty (15:9–17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Genesis 17:10; Acts 7:8).

Circumcision was to be performed on the eighth day after birth (Genesis 17:12; Leviticus 12:1–3; see also Genesis 21:4; Luke 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Genesis 17:23; 21:4; Acts 7:8), at which time a name would be given (Luke 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2–3). Later, the rite was carried out by a trained practitioner called a mohel. Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.

The theological meaning of circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Genesis 17:9–12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Leviticus 12:1–3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.

From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Genesis 17:12–13). Exodus 12:43–49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.

Joseph and Mary made sure that their baby was circumcised in keeping with the stipulations found in the Mosaic Law. It was at this moment that they called the child Jesus. This was in obedience to the angel’s declaration to both Joseph and Mary (Matthew 1:21, 25; Luke 1:31).

This scene certainly not only displays the active obedience of Mary and Joseph to God’s Word, but also the passive obedience to God by Jesus Christ. May our obedience to God and His Word be not only active but also passive in all things.

May the Lord’s truth and grace be found here.

Soli deo Gloria!