THE . K I N G ’-S B U S I N E S S
December, 1941
472
h . v T he P rophecy C oncerning J esus ■(34, 35) Simeon declared that Jesus was “for the falling and the rising of many in I Israel” (R.V.). Thé ; Lord Jesus will be i either a savor of life unto life, or of i death unto death, to all whom He touches: The falling of many occurred when Jesus was delivered up and sent to the cross; thé, rising up Awaits a future day when Israel’s eyes will be opened, her blindness .taken away, and she will behold Him who is her Mes siah, The prophecy went on to reveal that Jesus Himself would be a sign spoken against. This pronouncement has been, and is being, fulfilled in every genera tion. There is another “sign"—a way that seems good to man—erected by man, but its end is death (cf. Prov. 16:25). Jesus points away from man’s supposed wisdom, and hence He is ‘‘spoken against.” Man does not want his seeming right to be revealed as being wrong, and thus he speaks against the Ofte who reveals his error. Speak ing against Jesus merely means to re fuse to follow Him. There are many who protest that they believe Jesus is right, but they refuse to follow His leadership. These are the ones who ac tually speak against Him today, even as the Jews did in their day. The prophecy also said that ^Mary’s heart would be wounded, and no one who reads the record of the scene at the cross can doubt that her heart was pierced through with the sword—- a sword of bitterness sharper than any bladé of steel. The prophecy further revealed that because of Jesus Christ, the thoughts of many hearts would be revealed. Ir respective of any speech, the heart of man is revealed by the attitude he takes concerning Jesus, both as personal Saviour and as sovereign Lord. There are Christians today who make much of the-saving grace of the Lord Jesus, but who hesitate to allow Him sovereign » dominion over their lives. This attitude or action reveals, without any words being spoken, the true, condition of the heart toward Him. III. T he B oyhood of J esus (39, 40) As A babe, Jesus was brought up in the city of Nazareth, a notoriously wicked-town (cf. John 1:46), which would present all the temptations pos sible to a growing boy. But He was in the home of Joseph, His supposed father, and of Mary His mother. Hence He would become accustomed to the religious life of godly parents and the ritual of godly Jews. From His ipfancy, He would be familiar with the worship of the true God. Outwardly, Jesus was as any other boy of the town. His was a child’s mind (in a physical sense), in a child’s body, both mind and body growing like those of any normal child, and in everything
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similar to other children except in the matter of sin. There was no sin in Him; He was ever the Sinless One, not merely because He did no sin, but because He knew no sin, that is, sin was not in His nature in any degree. Physically, He grew strong (the words “in spirit” are rightly omitted in the Revised Version); He grew men tally, “becoming full of wisdom” (R.V. margin), indicating that His mind de veloped as the weeks went by; and He grew'' spiritually, the most important fact, as the grace of GaH rested upon Him. Points and Problems I. “ The same man was just” (L k .; 2:25). The Greek word should be trans lated “righteous” instead of “just,” as it has been elsewhere in the New Testa ment (cf. Lk. 1:6). This raises a doc trinal problem, as well as a problem regarding the accuracy of the Scrip tures. How could Lujte call Simedn “righteous,” when the Apostle Paul de clares, "There is none righteous, no, not one” (Rom. 3:10) ? The answer is that the Bible uses the term “righteous” in two different senses. In the absolute, moral sense, it is true that theie is none righteous, no, not so much as one, for all have sinned and come short of the moral glory of G6d. But there was another sense in which even sinners might be called “righteous.” The Mosaic Law, under which our Lord :was bom and lived, not only required obedience to the moral law, but also provided a remedy when men violated its precepts. The sinner who brought proper sacri fices at the proper time received ab solution for his sin and was pronounced "righteous.” It was in this sense that Zacharias and his wife were both pro nounced “righteous.” “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (1:6). In the same sense, Paul the Pharisee could claim to have been, “touching the righteous ness which is in the law, blameless” (Phil. 3:6). It did not mean they had not sinned, or that they were righteous in the absolute moral sense, but rather that, when they did sin, they complied with the conditions laid down for sin ners to receive forgiveness. 2. “Set for the fall and rising again of many” (2:34). The insertion of the word “again” here has obscured the meaning of the text. There is no cor-
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