Luke 2:34
And Simeon blessed them, and said to Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;
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EXPOSITORY (ENGLISH BIBLE)
(34) This child is set for the fall and rising again.—The words start from the thought of Isaiah 8:14-15. The Christ is seen by Simeon as the stone on which some fall and are bruised (Luke 20:18), while others plant their feet upon it and rise to a higher life. Primarily the clause speaks of the contrast between the two classes; but there is nothing to exclude the thought that some may first fall, and then, though sorely “bruised,” may rise again. (Comp. Romans 11:11.)

For a sign which shall be spoken against.—Better, “a sign that is spoken against.” In the choice of the phrase, we have again an echo from Isaiah (Isaiah 7:14). The child Immanuel was to be Himself a sign, even as Isaiah and his children were (Isaiah 8:18), but the sign was not to win acceptance. He was to endure the “contradiction” of sinners (Hebrews 12:3). There is probably a reference also to the words of Jehovah (Isaiah 65:2) stretching forth his hands to a “gainsaying” people. The whole history of our Lord’s ministry—one might almost say, of His whole after-work in the history of Christendom—is more or less the record of the fulfilment of Simeon’s prediction.

Luke 2:34-35. And Simeon blessed them — Namely, Joseph and Mary. He pronounced them blessed who had the honour to be related to this child, and were intrusted with the bringing him up. He prayed for them, that God would bless them, and, doubtless, wished others to do the same. Behold, this child is set for the fall and rising again of many in Israel — As he shall, in fact, be the means of bringing aggravated ruin upon some through their rejecting him; as well as of procuring salvation and recovery to others, on their believing on him. In other words, He will be a savour of death to some, to unbelievers: a savour of life to others, to believers. Simeon here alludes to Isaiah 8:14; and Isaiah 28:16; which passages Paul has joined in one citation. Behold, I lay in Zion a stumbling-stone, and a rock of offence, and whosoever believeth on him shall not be ashamed. And for a sign which shall be spoken against — A sign from God, yet rejected of men; or a mark to be shot at; the butt of the malice of wicked men. Yea, a sword Ρομφαια, a javelin, or dart; shall pierce through thy own soul also — The darts that are shot at thy son shall pierce thee to the heart; the calumnies, persecutions, and sufferings which he shall be exposed to, especially in his death, shall prove matter of the greatest affliction to thee, and shall sting thee with the bitterest griefs; that the thoughts of many hearts may be revealed — All these things are ordered by Providence, that the real characters of men may be discovered, and the sincerity of those who are approved may be made manifest; while the hypocrisy and earthly- mindedness of those who intend only their own secular advantage, under the specious pretence of waiting for the Messiah’s kingdom, shall be exposed; for they will soon be offended at the obscure form of his appearance, and at the persecutions which will attend him and his cause. 2:25-35 The same Spirit that provided for the support of Simeon's hope, provided for his joy. Those who would see Christ must go to his temple. Here is a confession of his faith, that this Child in his arms was the Saviour, the salvation itself, the salvation of God's appointing. He bids farewell to this world. How poor does this world look to one that has Christ in his arms, and salvation in his view! See here, how comfortable is the death of a good man; he departs in peace with God, peace with his own conscience, in peace with death. Those that have welcomed Christ, may welcome death. Joseph and Mary marvelled at the things which were spoken of this Child. Simeon shows them likewise, what reason they had to rejoice with trembling. And Jesus, his doctrine, and people, are still spoken against; his truth and holiness are still denied and blasphemed; his preached word is still the touchstone of men's characters. The secret good affections in the minds of some, will be revealed by their embracing Christ; the secret corruptions of others will be revealed by their enmity to Christ. Men will be judged by the thoughts of their hearts concerning Christ. He shall be a suffering Jesus; his mother shall suffer with him, because of the nearness of her relation and affection.Simeon blessed them - Joseph and Mary. On them he sought the blessing of God.

Is set - Is appointed or constituted for that, or such will be the effect of his coming.

The fall - The word "fall" here denotes "misery, suffering, disappointment," or "ruin." There is a plain reference to the passage where it is said that he should be "a stone of stumbling and a rock of offence," Isaiah 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, "fell" into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Romans 9:32-33; 1 Peter 2:8; 1 Corinthians 1:23-24.

And rising again - The word "again" is not expressed in the Greek. It seems to be supposed, in our translation, that the "same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many "others" would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace - would "rise" from their sins and sorrows here, and finally ascend to eternal life.

And for a sign ... - The word "sign" here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common "mark" or "sign" for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Compare Isaiah 8:18, and Acts 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also "by" him are renewed, justified, and raised up to life and peace.

34, 35. set—appointed.

fall and rising again of many in Israel, and for a sign spoken against—Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.

Ver. 34,35. Simeon blessed them: some may question how it was that Simeon blessed Christ, whereas the apostle tells us, The less is blessed of the better, Hebrews 7:7. But we must distinguish between:

1. A prophetical blessing, as Jacob blessed his sons, which was nothing but a prediction how God would bless them.

2. An authoritative blessing, as the priests blessed the people in the name of the Lord, Numbers 6:1-27; which is nothing but a pronouncing them blessed by authority from God, whom God hath blessed.

3. A charitable or precatory blessing; praying God to bless them.

Thus inferiors may bless superiors, as well as superiors may bless inferiors. The first or last, or both those, is to be understood here, not the second.

And said unto Mary his mother; not to Joseph, who he knew was not his natural, but legal and reputed, father.

Behold, this child is set for the fall and rising again of many in Israel. That by the fall and rising again is here meant the salvation and damnation of many is doubted by no valuable interpreters. The apostle so applies Isaiah 8:14,15, where he is said to be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. So doth Peter, 1 Peter 2:8. Neither is it more than Christ telleth us, John 9:39, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. Accordingly the apostle saith, 2 Corinthians 2:16, that they were to some the savour of death unto death, to others the savour of life unto life. The reason is, because they that believe in him shall be saved, they that believe not shall be damned, Mark 16:16 John 3:18,36. This is now granted on all hands, that Christ will be the occasion of many people’s damnation, even all that reject and oppose him, and believe not in him; and the cause of many people’s salvation, even all that shall be saved: for there is no other name given under heaven, by which any can be saved, Acts 4:12: see Matthew 21:44 1 Peter 2:4,5. And it is observable, that the salvation of souls by Christ is expressed by the term rising; so as all are, fallen, Ephesians 2:1, and have need of the application of a greater power to them for their salvation, than an under propping of the innate power of their wills. But the great question is about ceitai, is set, whether it signifieth only an event, or some counsel and ordination of God. Let us compare it with other texts where the same word is used, Philippians 1:17 1 Thessalonians 3:3. How such great issues of providence should happen without the foreknowledge of God, or how God should have any such foreknowledge without a previous act of his will determining the thing, let any one consider; in the mean time it is freely granted, that the intervening of men’s unbelief, and malice, and opposition to Christ and his gospel, is the proximate meritorious cause of the fall of any soul by occasion of him.

It follows, and for a sign which shall be spoken against; such a mark as Job speaks of, Job 16:12; or such a sign as Isaiah speaks of, Isaiah 8:18. Simeon here prophesieth, that Christ, and his ministers and people, should be ridiculed, and all the arrows of ungodly men should be shot against him; which proved true in that age as to Christ and his apostles, and in succeeding ages as to all that derive from him, and will so hold to the end of the world.

Yea, a sword shall pierce through thy own soul also; as the irons entered into the soul of Joseph, Psalm 105:18. He tells the virgin her soul should be wounded with the reproaches and indignities which should be offered to this blessed babe, as it proved afterwards, when she heard him reviled, and saw him crucified.

That the thoughts of many hearts may be revealed. The gospel times, especially times of persecution, will discover whom God hath chosen, and whom he hath not, by discovering the thoughts of their hearts; it will then be seen who will receive and who will reject the Messias, who is on his side and who will be against him. The term that doth denote the consequent, not the effect. The preaching of the gospel is the Lord’s fan, by which he purgeth his floor. Persecution is the Lord’s sieve, by which he winnoweth churches, and separateth the dirt, and darnel, and tares from the wheat. Gospel times and times of persecution are both of them times which make great discovery of men’s spirits. And Simeon blessed them,.... Pronounced them blessed persons, on account of their relation to Christ as man; and more especially, because of their interest in him, as the, Saviour and Redeemer of them; and wished them all happiness and prosperity inward and outward, temporal, spiritual, and eternal; and so the Arabic version renders it, confining it to Joseph and Mary; "and Simeon blessed them both"; though this blessing of his may take in also the young child Jesus; whom he might pronounce blessed, as Elizabeth before had done, Luke 1:42 since he was the promised seed, in whom all nations of the earth should be blessed; and to whom, and to whose undertakings, interest, and kingdom, he might wish all prosperous success. The Persic version reads, "old Simeon: and said unto Mary his mother": he directed his discourse to her, because she was the only real parent of this child he had in his arms, and had said so much of, and was about to say more; and because part of what follows, personally concerned her:

behold, this child is set for the fall and rising again of many in Israel. The word "child", is not in the original text; where it is only, "this is set, &c." Simeon seeming to be, as it were, at a loss, what name to call this great and illustrious person by, and therefore it is left to be supplied. The Persic version supplies it thus, behold, "this Holy One is set, &c." The sense is, that this child, who is the stone of Israel, is set, or put, or lies, both as a stone of stumbling, and rock of offence, for many of the Jews to stumble at, and fail and perish; and as a precious corner and foundation stone, for the erection and elevation of others of them, to the highest honour and dignity, that shall believe on him: for these words are not to be understood of the same, but of different persons among the Jews; though it may be true, that some, who first stumbled at him, might be raised up again, and brought to believe in him; and that many, who for his sake, and the Gospel, fell under great disgrace and reproach, and into great afflictions and persecutions, were raised up to the enjoyment of great comfort and honour: but they are not the same persons that Christ is set for the fall of, that he is set for the rising of; nor the same he is set for the rising of, he is set for the fall of; the one designs the elect of God among the Jews, who became true believers in Christ; and the other, the reprobate, who died in impenitence and unbelief: the words, so far as they concern Christ, "being set for the fall of many of the Jews"; have a manifest reference to Isaiah 8:14 where the Messiah is spoken of as a stone, and as a stone of stumbling, and rock of offence; at which, many of the Jews should stumble, and fail, and be broken. And so the text is applied in the Talmud (m), where it is said, that "the son of David will not come, until both houses of the fathers, fail out of Israel; and they are these, the head of the captivity in Babylon, and the prince in the land of Israel; as it is said, Isaiah 8:14 "he shall be for a sanctuary; but for a stone of stumbling and rock of offence", to both the houses of Israel.

Accordingly the Jews did stumble at his birth, parentage, and education; at the meanness of his person, and the obscurity of his kingdom; at the company he kept, and the audience that attended him; at his doctrine and miracles, and at his sufferings and death: they fell, through their unbelief and rejection of him, as the Messiah; and not only from their outward privileges, civil, and religious; the Gospel was taken away from them, the national covenant between God and them was broken, and they ceased to be his people, their temple and city were destroyed, and wrath came upon their nation to the uttermost; but they also fell into everlasting perdition, dying in their sins, through their disbelief of Jesus as the Messiah: this indeed was not the case of all of them; there was a seed, a remnant, according to the election of grace but it was the case of many, and of the far greater part but then this same stone that was laid in Zion, was also

set for the rising again of many of them; meaning not for their resurrection in a literal sense, though this is a truth: for as all God's elect, whether Jews or Gentiles, rose in him representatively, when he rose from the dead; so many of them rose personally after his resurrection, and all of them, at the last day, will rise again, in consequence of their union to him: and indeed, all the wicked will be raised again, by virtue of his power; but not this, but their resurrection in a spiritual sense, is here meant; and it supposes the persons raised to have been in a low estate, as all God's elect by nature are: they are in a hopeless and helpless condition in themselves: they are in a state of thraldom and bondage, to sin, Satan, and the law; they are filled with diseases, nauseous, mortal, and incurable; they are clothed in rags, and are beggars on the dunghill; they are deep in debt, and have nothing to pay; and are dead in trespasses and sins. Christ is now provided and appointed, for the raising them up out of their low estate, and he does do it; he is the resurrection and the life unto them; he raises from the death of sin, to a life of grace and holiness from him, to a life of faith on him, and communion with him here, and to eternal life hereafter: he pays all their debts clothes them with his righteousness, heals all their diseases, redeems them from the slavery of sin, the captivity of Satan, and the bondage and curse of the law; brings them into a hopeful and comfortable condition; raises them to the possession of a large estate, an eternal inheritance; and gives them both a right unto it, and ineptness for it; sets them among princes, makes them kings, places them on a throne of glory, yea, on his own throne, and sets a crown of righteousness, life, and glory, on their heads; and will cause them to reign with him, first on earth, for a thousand years, and then in heaven to all eternity: and this was to be the case of many in Israel, though not of all; for all did not obey the Gospel, some did, three thousand under one sermon; and more will in the latter day, when all Israel shall be saved. This privilege of rising again, in this sense, by Christ, though it is here spoken of with respect to many of the Jews, yet not to the exclusion of the Gentiles; for this honour have all the saints, be they of what nation they will. Now when Christ is said to be "set" for these different things, the meaning is, that he was foreappointed, preordained, and set forth in God's counsel, purposes, and decrees, as a stone at which some should stumble, through their own wickedness and unbelief, and fall and perish, and be eternally lost; and as a foundation stone for others, to build their faith and hope upon, which should be given them, and so rise up to everlasting life; and that he was set forth in the prophecies of the Old Testament, as in that here referred to, for the same ends; and that he was now exhibited in human nature with the same views, and should be held forth in the everlasting Gospel, for the like purposes; and which eventually is the savour of life unto life to some, and the savour of death unto death to others: to all this, a behold is prefixed, as expressing what is wonderful and surprising, and not to be accounted for, but to be resolved into the secret and sovereign will of God: it is added, that he is also set

for a sign which shall be spoken against: referring to Isaiah 8:18. Christ is the sign of God's everlasting love to his people, the great proof, evidence, and demonstration of it; and in this respect, is spoken against by many: and he is set up in the Gospel, as an ensign of the people to look at, and gather to, for comfort, peace, righteousness, salvation, and eternal life; but is by many contradicted, opposed, and treated with contempt and abhorrence; so that he appears rather to be set as a mark and butt to shoot at: he was spoken against by the Scribes and Pharisees, and the greater part of the people of the Jews, and contradicted, as the Messiah, because of his mean appearance among them; his proper deity was denied, his divine sonship was gainsayed; he was contemned in all his offices, kingly, priestly, and prophetic; his works of mercy, both to the bodies and souls of men, his miracles, and the whole series of his life and actions, were traduced as sinful and criminal: this was the contradiction of sinners against himself, which he endured, Hebrews 12:3 and for which he was set and appointed; and still the contradiction continues, and will, as long as the Gospel is preached,

(m) T. Bab. Sanhedrin, fol. 33. 1.

And Simeon blessed them, and said unto Mary his mother, Behold, this child is {q} set for the {r} fall and rising again of many in Israel; and for a {s} sign which shall be spoken against;

(q) Is appointed and set by God for a mark.

(r) Fall of the reprobate who perishes because of their own fault: and for the rising of the elect, unto whom God will give faith to believe.

(s) That is, a mark, which all men will strive earnestly to hit.

EXEGETICAL (ORIGINAL LANGUAGES)
Luke 2:34. Αὐτούς] the parents, Luke 2:33.

After he has blessed them (has in prayer promised them God’s grace and salvation), he again specially addresses the mother, whose marvellous relation to the new-born infant he has, according to Luke, recognised ἐν πνεύματι.

καῖται] He is placed there, i.e. He has the destination, see on Php 1:16.

εἰς πτῶσιν κ.τ.λ.] designates, in reference to Isaiah 8:14 (comp. Matthew 21:22; Matthew 21:44; Acts 4:11; Romans 9:33; 1 Peter 2:6), the moral judgment (John 3:19 ff.), which is to set in by means of the appearance and the ministry of the Messiah. According to divine decree many must take offence at Him and fall—namely, through unbelief—into obduracy and moral ruin; many others must arise, inasmuch as they raise themselves—namely, through faith in Him—to true spiritual life. The fulfilment of both is abundantly attested in the evangelic history; as, for example, in the case of the Pharisees and scribes the falling, in that of the publicans and sinners the rising, in that of Paul both; comp. Romans 11:11 ff.

καὶ εἰς σημεῖον ἀντιλεγόμ.] What was previously affirmed was His destination for others; now follows the special personal experience, which is destined for Him. His manifestation is to be a sign, a marvellous token (signal) of the divine counsel, which experiences contradiction from the world (see on Romans 10:21). The fulfilment of this prediction attained its culmination in the crucifixion; hence Luke 2:35. Comp. Hebrews 12:3. But it continues onward even to the last day, 1 Corinthians 15:25.Luke 2:34. εὐλόγησεν: “the less is blessed of the better”. Age, however humble, may bless youth. Jacob blessed Pharaoh.—κεῖται, is appointed—εἰς πτῶσιν, etc.: generally, this child will influence His time in a decided manner, and to opposite effects, and with painful consequences to Himself; a forecast not necessarily beyond prophetic ken, based on insight into the career of epoch-making men. It is so more or less always. The blessing of being father or mother of such a child is great, but not unmixed with sorrow.34. is set] Literally, “lies.” The metaphor is taken from a stone which may either become ‘a stone of stumbling’ and ‘a rock of offence’ (Isaiah 8:14; Romans 9:32-33; 1 Corinthians 1:23), or ‘a precious cornerstone’ (1 Peter 2:7-8; Acts 4:11; 1 Corinthians 3:11).

for the fall and rising again of many in Israel] Rather, for the falling and rising. For the fall of many Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes; and for the rising—a savour of life unto life—of all that believed on Him. In some cases—as that of Peter and the dying robber—they who fell afterwards rose.

which shall be spoken against] Rather, which is spoken against. “As concerning this sect we know that everywhere it is spoken against,” Acts 28:22. Jesus was called “this deceiver,” “a Samaritan,” “a demoniac,” and in the Talmud he is only alluded to as ‘So and So’ (Peloni), ‘that man’ (Otho haîsh), ‘Absalom,’ ‘the hung’ (Thalooi), ‘the son of Pandera,’ &c. To this day Nuzrâni, ‘Christian,’ is—after ‘Jew’—the most stinging term of reproach throughout Palestine. Among Pagans the Christians were charged with cannibalism, incest, and every conceivable atrocity, and Suetonius, Pliny, Tacitus have no gentler words for Christianity than ‘an execrable, extravagant, or malefic superstition.’ To holy men like Zacharias and Simeon God had revealed that the Glory of the Messiah was to be perfected by suffering (Hebrews 2:10). They, at least, did not expect an earthly conqueror—

“Armed in flame, all glorious from afar,

Of hosts the captain, and the Lord of War.”Luke 2:34. Εὐλόγησεν, blessed) ברך, bidding them farewell with a blessing, after he had seen their pious wonder.—αὐτοὺς, them) Joseph and Mary: not Jesus Himself: see Hebrews 7:7.—εἶπε, he said) His faithful prediction of coming adversities succeeds to their joyful admiration [wonder], and acts as an antidote to the abuse of it.—πρὸς Μαριὰμ, to Mary) rather than to Joseph, of whom the last mention occurs in Luke 2:51; see note there. [He is therefore supposed, with probability, to have died before Jesus reached His thirtieth year.—V. g.]—οὗτος, He [This child]) concerning Whom thou dost wonder that such things are spoken.—κεῖται) He, who is lying [alluding to which κεῖται is used; Engl. Vers. loses this point, “is set”] in my arms; He is set (laid as in a building), as a precious stone, for the fall and rising again. It is to be observed, that these things were not foretold in the prediction of the angel, Luke 2:10-11, ch. Luke 1:30-31, but were added by a holy man. It was the province of the angel only εὐαγγελίζεσθαι, to bring good tidings.—καὶ ἀνάστασιν, and the rising again) And here ought not to be taken as a mere disjunctive: comp. 2 Corinthians 2:15; for many of those same persons who fall rise up again also. Romans 11:11-12. He Himself is the resurrection, as He Himself is the sign.—πολλῶν, of many) So Luke 2:35.—σημεῖον ἀντιλεγόμενον, a sign, which is [about to be] spoken against) A striking Oxymoron. Signs in other cases do away with all contradiction: but this sign shall be an object of contradiction, although, considered in itself, it is an evident sign to faith; Isaiah 55:13, LXX. For in the very fact that He is a light, He is conspicuous and signalized [insignis, in reference to signum, which is its derivation]. It will be a great spectacle. The mutual contradictions of believers and unbelievers, with respect to Jesus, as also the thoughts, Luke 2:35, of unbelievers against Jesus, are chiefly recorded by John, ch. 5 and following chapters. They contradicted Him in words and acts; Hebrews 12:3. It was not yet the seasonable time, that His passion, cross, and death should be more expressly predicted. When Jesus is being for the first time presented in the temple, adversities are declared as awaiting Him. When He was for the last time in the temple, He Himself spake words not unlike those of Simeon; Matthew 23:37.Verse 34. - And Simeon blessed them, and said unto Mary his mother, Behold, this Child. It is noticeable that, while Simeon blesses Mary and Joseph, he refrains from blessing the Child, of whom, however, he pointedly speaks. It was not for one like Simeon to speak words of blessing over "the Son of the Highest." The words which follow are expressly stated to have been addressed only to Mary. Simeon knew that she was related - but not Joseph - to the Babe in his arms; he saw, too, that her heart, not Joseph's, would be pierced with the sword of many sorrows for that Child's sake. Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against. For nearly three centuries, of course with varying intensity, the name of Jesus of Nazareth and his followers was a name of shame, hateful and despised. Not only among the Roman idolaters was "the Name" spoken against with intense bitterness (see the expressions used by men like Tacitus, Suetonius, and Pliny), but also among his own nation, the Jews, was Jesus known as "the Deceiver," "that Man," "the Hung." These were common expressions used in the great rabbinical schools which flourished in the early days of Christianity. Them

The parents; the child being separately and specially designated.

Is set (κεῖται)

The verb means primarily to be laid, and so to lie: hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or destined, as here.

The fall and rising again (πτῶσιν καὶ ἀνάστασιν)

For the fall, because he will be a stumbling-block to many (Isaiah 8:14; Matthew 21:42, Matthew 21:44; Acts 4:11; Romans 9:33; 1 Corinthians 1:23). For the rising, because many will be raised up through him to life and glory (Romans 6:4, Romans 6:9; Ephesians 2:6). The A. V. predicates the falling and the rising of the same persons: the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly: the falling and the rising.

Which shall be spoken against (ἀντιλεγόμενον)

The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign: a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Hebrews 12:3. Wyc., a token to whom it shall be gainsaid.

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