Jesus Presented in the Temple

                                                                 Sunday School Lesson 
                                            

Lesson: Luke 2:25-38                                                                                                 
Golden Text: “For mine eyes have seen 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” (Luke 2:30-32).

INTRODUCTION.  Eight days after His birth, Jesus was circumcised according to Jewish custom (see Genesis 17:12).  In addition, forty days after the birth of a boy the child would be dedicated to the Lord (see Leviticus 12:1-4).  It was at this time that two people who are often overlooked in the narrative of our Saviour’s birth spoke prophetically concerning Jesus.
BACKGROUND FOR THE LESSON.  The events in this lesson occurred during the second month of Jesus’ earthly life. Joseph and Mary had Jesus circumcised on his eighth day in strict adherence to the law and gave Him the name Jesus as specified by Gabriel (see Luke 2:21).  Now again they revealed their adherence to the law by the presentation of Jesus and the purification of Mary at the temple.  Verses 22-24 which are not part of our text sheds some light on why this family was at the temple at this particular time.  After having Jesus circumcised, the next two requirements of this family involved making a trip to the temple in Jerusalem.  At the temple, the first requirement was the purification of the mother after giving birth (see Luke 2:22).  A Jewish mother was considered unclean for forty days after giving birth to a son and eighty days after the birth of a daughter (see Leviticus 12:1-5).  During this time she could not enter the sanctuary of the temple or touch holy things.  After this time expired, the mother was to bring a sacrifice of both a burnt offering and a sin offering.  The sin offering was always a turtledove or a young pigeon.  The burnt offering was usually a lamb, but the poor could substitute it for a turtledove (see Leviticus 12:6-8).  A second requirement to be fulfilled according to the law was the redemption of the firstborn son.  This was done when parents presented him to the Lord (see Luke 2:22).  In Israel, all firstborn males belonged to the Lord (see Exodus 13:2, 11-15).  Firstborn males of clean animals were to be redeemed or bought back from the Lord.  Human males also were redeemed (see Numbers 18:15-17).  Mary’s purification and Jesus’ redemption (also called the dedication) probably took place on the forty-first day of Jesus’ life.  During these ceremonies is when our lesson begins.

III. SIMEON’S FAITH (Luke 2:25-28)      

A. Simeon’s character and hope (Luke 2:25).  This verse says “And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.”  We are first introduced to a man “whose name was Simeon.”  The name “Simeon” means “God hears.”  Luke then says that he was “just and devout.”  The term “just” means “righteous” which describes his standing before God.  “Devout” means religious which describes his reputation among men.  In other words, Simeon was accepted by God and blameless before men.  Simeon lived in hope, “waiting for the consolation of Israel.”  This expression recalls God’s command to Isaiah to comfort His people through the coming of the Messiah (see Isaiah 40:1-2).  However, here the word “consolation” refers to the Messiah Himself who would bring consolation or comfort to Israel.  Simeon was part of a spiritual remnant that lived in expectation of the Messiah.  Luke summarized the godly quality of Simeon’s life by stating that “the Holy Ghost was upon him.”  This means that he was empowered, controlled, and directed by God’s Spirit.
B. Simeon’s divinely granted mission (Luke 2:26).  After describing Simeon, Luke goes on to say “And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.”  As Simeon lived for the Lord, the Holy Spirit guaranteed him that “he should not see death, before he had seen the Lord's Christ.”  Simeon would not die until he had seen the consolation of Israel, Jesus Christ.  This brought him great comfort.  Apparently God didn’t tell Simeon when that time would be, or who the Messiah was.  Simeon just continued to live each day righteously before God, trusting Him to keep His promise at His own time and in His own way.
C. Simeon’s divinely granted appointment (Luke 2:27-28).
1. (vs. 27).  Still talking about Simeon, Luke here says “And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law.”  God directed the steps of Simeon so that he would meet Joseph and Mary as they came into the temple with Jesus.  By His sovereignty, the Lord controls all things in order to accomplish His perfect plan.  Nothing is left to chance, for there are no mere coincidences. We are told that “he came by the Spirit into the temple.”  This was a divine appointment for all of them.  The word translated “temple” refers to any part of the temple area, including the outer courts.  It does not refer to the temple itself where only the priests could enter.  Joseph and Mary brought the Baby Jesus to the temple “to do for him after the custom of the law.”  This is a reference to the laws regarding the purification of the mother and the redemption of the firstborn (see the Lesson Background above as well as Leviticus 12:2-8; Numbers 18:15-16).
2. (vs. 28).  When Simeon saw the Baby Jesus, he knew immediately that this was the One whom he had been waiting.  Luke wrote “Then took he him up in his arms, and blessed God, and said.”  Prompted by the Holy Spirit, Simeon took the child up into his arms.  While holding the child, Simeon “blessed God.”  The word “blessed” here means that he spoke well of God and gave Him praise.  In the following verses, we are told what Simeon said as he “blessed” or praised the Lord.  IV. SIMEON’S PSALM OF PRAISE (Luke 2:29-32)
A.  Simeon’s satisfaction (Luke 2:29-30). 
1. (vs. 29).  Simeon began his praise by saying “Lord, now lettest thou thy servant depart in peace, according to thy word.”  As already noted, the Lord had revealed to Simeon that he would not die until he had seen the Messiah.  As he held the child, Simeon’s dearest hope had been realized.  The Lord had kept His word; so Simeon said “Lord, now lettest thou thy servant depart in peace.”  This was not a prayer for permission to die, which is the meaning of “depart.”  Simeon was saying to God that since He had fulfilled His promise “according to thy word,” when the time came His servant would be ready to die in peace.
2. (vs. 30).  In this verse, Simeon states the reason why he can depart in peace.  He said “For mine eyes have seen thy salvation.”  In seeing Jesus, Simeon had seen the One who would bring God’s “salvation.”  In the Bible, the term “salvation” or deliverance has a wide range of meaning.  Salvation could mean release from sickness, oppression, fear, doubt, and emotional or physical pain.  At other times “salvation” refers to liberation from political bondage and servitude.  When Christ was born, many Jews viewed the coming Messiah from this angle.  They anticipated a military leader who would free them from Roman rule and reign over them.  In its most profound sense, and certainly the meaning here, “salvation” refers to deliverance from sin.  This is what Jesus came to do in His first advent.  Simeon was able to see this with eyes of faith.  When John the Baptist introduced Jesus, he said, “Behold the Lamb of God which taketh away the sin of the world” (see John 1:29).  Simeon was satisfied that Jesus was salvation in person.   
B. The extent of God’s salvation (Luke 2:31-32). 
1. (vs. 31).  Simeon went on to say that the Baby he was holding was the salvation “Which thou hast prepared before the face of all people.”  This verse is a continuation of verse 30.  Simeon praises God because His salvation was “prepared before the face of all people.”  In other words, God’s salvation had not been designed recently or suddenly.  God had “prepared” it or foreordained it.  This preparation involved the gradual outworking of God’s eternal saving plan in the history of Israel.  Through prophecies, promises, symbols, and types, God revealed His salvation (see Isaiah 45:22; 52:10), but it would be largely limited at first to a Jewish audience.  God did this “before the face of all people.”  The word “people” is plural, thus referring to all mankind.   God’s prepared salvation would eventually meet the needs of both Jews and Gentiles (see Acts 10:45; 11:1; 13:46).
2. (vs. 32).  Simeon had the insight to see Christ’s salvation as “A light to lighten the Gentiles, and the glory of thy people Israel.”  For Gentiles, God’s salvation would be a “light” for they lived in spiritual darkness (see II Corinthians 4:3-6).  Jesus later described Himself as the Light of the world (see John 8:12).  The privileges that Israel enjoyed had not yet been extended to Gentiles, so they were without hope (see Ephesians 2:11-12).  Only Christ’s gospel would “lighten the Gentiles” thus banishing their darkness (see Acts 13:47-48).  Simeon also saw this child as “the glory of thy people Israel.”  Israel was God’s special people in a special covenant relationship (see Exodus 19:4-6).  Although in Simeon’s day, Israel was a weak, subjugated people and the splendid days of the monarchy under David and Solomon were long gone, the Baby Simeon held would be “the glory of thy people Israel.”  The crowning glory of Israel was to bring God’s Word and God’s Saviour into the world so that all might know His salvation.  Jesus recognized this glory when He said to the Samaritan woman “Salvation is of the Jews” (see John 4:22).  When Jesus comes again for the second time, He will come as King to rule over Israel.  In Him, at that time, the glory of Israel will be renewed.
V. SIMEON’S PROPHECY TO MARY (Luke 2:33-35)
A. Words of blessing and prophecy (Luke 2:33-34). 
1. (vs. 33).  After hearing Simeon’s words of praise and prophecy concerning their son, this verse says “And Joseph and his mother marvelled at those things which were spoken of him.”  Joseph and Mary had already heard many remarkable truths about their son (see Matthew 1:20-21; Luke 1:31-35), but here we are told that they “marvelled at those things which were spoken of him” by Simeon.  The word “marveled” means to be amazed.  Joseph and Mary were probably amazed for at least two reasons.  First, even if they had some idea of what Jesus’ messiahship meant to Israel, they wouldn’t have been prepared to hear of the universal salvation that He would bring.  They were stunned to think that this Saviour had been entrusted to them.  Second, they were amazed because they had no idea that there were others in Jerusalem who recognized who their child was.
2. (vs. 34).  While Joseph and Mary stood there in amazement at Simeon’s words, Luke writes “And Simeon blessed them, and said unto 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.”   We are told that Simeon “blessed them” referring to Joseph and Mary, but our text does not give us the content of this blessing.  However, Simeon directed additional prophetic statements to Mary.Simeon first told Mary that “this child is set for the fall and rising again of many in Israel.”  In other words, as One “set for the fall” of many in Israel, Jesus would be a stumbling stone to those who rejected Him (see Isaiah 8:14; Matthew 21: 42-44; Acts 4:11; Romans 9:33; I Corinthians 1:23).  However, as the One set for the “rising again of many in Israel,” Jesus would be the salvation of Israel when they received Him (see Zechariah 12:10-13; Romans 11:25-29; Acts 15:13-15).  Some who encountered Jesus fell and some rose.  Some, like his brothers, first stumbled over Him but later became His followers (see John 7:3-5; Acts 1:14).  Simply put, Simeon was telling Mary that the people of Israel would be deeply divided in their response to the Messiah.  To those who didn’t receive Jesus, he would be a stone that caused them to fall.  And for those who trusted Him, He would be the means of their rising and standing firm (see I Peter 2:4-8).  Because Jesus’ Person and ministry would be divisive, Simeon prophesied that He would be “a sign which shall be spoken against.”   Jesus was the ultimate “sign” that God loved Israel and as such one would think that He would be well received.  But instead He would be resisted and His claims would be contested (see Luke 4:22-29).  Not everyone in Israel would have the faith to accept the Lord’s Messiah (see John 1:10-12).
B. Words of warning (Luke 2:35).  In the middle of his prophecy to Mary, Simeon included a parenthetical statement to her. He said “(Yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed.”  In the phrase “Yea, a sword shall pierce through thy own soul also” Simeon was prophesying the trials that Jesus would experience and indicating that Mary would also go through a painful set of experiences as Jesus’ mother.Simeon likened those experiences to a sword piercing her soul. The first recorded thrust of the sword would come when Jesus, at age twelve stayed at the temple and they could not find Him for three days.  She didn’t understand what He was doing or what He said to her (see Luke 2:46-50).  There would be many more painful experiences for Mary until Jesus died on a cross (see John 19:25-27) where she would feel pierced as well.  The last phrase of this verse “that the thoughts of many hearts may be revealed” is a continuation of verse 34.  Jesus’ controversial ministry on earth would reveal, or lay bare “the thoughts of many hearts.”  No one who encountered Jesus, the One who is truth, could pretend to be for Him.  How people responded to Jesus would reveal what was really in their hearts.
VI. ANNA’S GOSPEL (Luke 2:36-38)
A. Anna’s identity (Luke 2:36).  In this verse Luke introduces us to another godly person whose steps God directed to the Baby Jesus.  Luke wrote “And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity.”  Luke describes “Anna” as “a prophetess,” one through whom God’s Spirit spoke.  Other prophetesses in the Bible include Deborah (see Judges 4:4), Huldah (see II Kings 22:14), and the daughters of Philip (see Acts 21:8-9).  Prophets didn’t always predict the future.  Their main role was to speak for God, proclaiming His truth.  Anna is also said to be the “daughter of Phanuel, of the tribe of Aser.”  This is the only place that “Phanuel” is mentioned in Scripture and we know nothing more about him.  The “tribe of Aser” or “Asher” was one of the 10 northern tribes of Israel that had generally been assimilated into other nations after Samaria’s fall in 722 B.C. at the hands of the Assyrians.  It is one of what is known as the ten lost tribes of Israel.  We are told that Anna “was of a great age, and had lived with an husband seven years from her virginity.”  Luke does not tell us how old Anna was here, but he says that she was a virgin when she was married and was married for seven years.   More about her age is given in the next verse.
B. Anna’s character and mission (Luke 2: 37).  Luke continued to say that Anna “was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day.”  Interpreters differ on what is meant by “a widow of about fourscore and four years.”  Some consider the 84 years as the years she was a widow, which would make her 106 years old if she married at age 15.  Others simply take the 84 years as her total age.  The first interpretation seems more likely since widowhood is the subject of this sentence.  At any rate, Anna’s devotion to God was extraordinary, for Luke writes that she “departed not from the temple.”  Bible scholars disagree on the meaning of this phrase.  Some think it means that she spent as much time in the temple area as possible, but didn’t live there.  However, it is clear that living quarters were available in the temple area according to the account of Nehemiah expelling Tobiah who was living in a “chamber in the courts of the house of God” (see Nehemiah 13:7-9).  Anna may well have been taking advantage of those living quarters as she dedicated her life to serving God “with fastings and prayers night and day.”
C. Anna’s proclamation (Luke 2:38).  Our final verse says “And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.”  Anna, no doubt guided by the Holy Spirit as was Simeon, approached the family in the temple court.  The words “in that instant” in the Greek text are “in that hour.”  This simply means that probably while Simeon was speaking Anna approached them.  Then she “gave thanks likewise unto the Lord” which means that just as she had heard Simeon thank the Lord, she did the same thing when he finished.  After thanking the Lord for the privilege of seeing the Christ Child, Anna “spake of him to all them that looked for redemption in Jerusalem.”  This elderly prophetess began telling others that she had seen the Messiah.  The phrase “all them that looked for redemption in Jerusalem” refers to other pious Jews like Simeon and Anna who eagerly looked for God’s redemption, the Messiah, for their nation.  Anna shared the good news with them so they too could rejoice in God’s grace.  She was an elderly person from a forgotten tribe, but because of her dedication to serving the Lord, she was given the glory of being the first woman missionary to tell others of the Lord’s redemption, Jesus Christ. 

                          
VII. Conclusion.  Joseph and Mary brought their firstborn son to the temple to be presented to God as the law commanded.  While they were there, Simeon, a faithful servant, and Anna, another devout believer, were led to prophetically affirm that the infant Jesus was the Messiah.  It was God’s purpose that the advent of His son be duly witnessed and proclaimed by persons of His choosing.  The joyful witness of Simeon and Anna accentuates the significance of Christ’s entry into the world.

 

Jesus' Birth

                                                               Sunday School Lesson                                   

Lesson: Luke 2:1-17                                                                                                 
Golden Text: “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn” (Luke 2:7).

INTRODUCTION.  As Christians, it’s easy to get bored listening to the Christmas story every year.  We’ve seen some Christmas TV specials countless times.  We may think that we know it all and wonder why we are studying it once again.  The birth of Jesus is foundational to our faith.  Without the birth of Jesus, there is no life.  Without the life of Jesus, there is no death.  Without the death of Jesus there is no resurrection.  Without the resurrection of Jesus we have no faith, no forgiveness, no eternal life, and no hope.  The historical life of God’ Son on earth: His birth, ministry, death, and resurrection is in fact essential to the gospel message we proclaim.  In this week’s lesson, we will focus our attention specifically on the facts surrounding our Saviour’s birth.
BACKGROUND FOR THE LESSON.  When we last saw Mary, she had spent three months visiting her relative Elisabeth (see Luke 1:56) who was at that time six months pregnant with John the Baptist (see Luke 1:13, 36).  When Mary returned to Nazareth, Elisabeth was ready to give birth, she was in her ninth month (see Luke 1:56-57).  When the child was born, he was circumcised on the eighth day and their neighbors thought the child should be named Zacharias after his father.  However, Elisabeth objected and said his name will be John (see Luke 1:58-60).  Since there was no one in their family named John, the neighbors made signs to Zacharias to see what he thought their son should be named (see Luke 1:61-62).  Of course Zacharias was still mute as a result of doubting Gabriel’s announcement that they would have a son in their old age (see Luke 1:18-22).  Zacharias asked for a pad to write on.  He wrote that the child should be named John and immediately he was able to speak once again (see Luke 1:63-64) causing him to praise God with what is known as the “Benedictus” (see Luke 1:67-79).  Chapter 1 ends with the statement that John grew and became strong and was in the desert until he presented himself to Israel (see Luke 1:80).  This is where our lesson begins.
III.  THE JOURNEY TO BETHLEHEM (Luke 2:1-5)      
A. The decree of Augustus (Luke 2:1).  Our first verses say “And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.”  Luke was careful to place the birth of Jesus in its historical context.  The words “in those days” takes us back to the events of chapter 1, which ended in the birth of John the Baptist.  The “decree (or proclamation) from Caesar Augustus” coincided with John’s birth, for he was only six months old when Jesus was born (see Luke 1:26).  The “decree” or proclamation issued by Caesar Augustus was “that all the world should be taxed.”  Here, “the world” of course was not the entire earth but the Roman Empire.  The word translated “taxed” means that the people enrolled, or registered for the purpose of taxation.
B. The census of Quirinius (Luke 2:2-3).
1. (vs. 2).  To further add to the historical setting, Luke parenthetically wrote “(And this taxing was first made when Cyrenius was governor of Syria.)”  This “taxing” or registration to be taxed happened when “Cyrenius was governor of Syria.”  The real name of this Roman governor of Syria was Publius Sulpicius Quirinius.   “Cyrenius” is a variant spelling of Quirinius.  In 6 AD, Quirinius was appointed legate governor of Syria, to which the province of Judea belonged for the purpose of a census.
2. (vs. 3).  Luke continues to write “And all went to be taxed, every one into his own city.”  The census required each man to go “into his own city” meaning the home city of his ancestors to be registered for taxation.  The usual Roman practice was for persons to register at their place of residence.  Tax obligations were determined by the census, which required each head of household to appear before the presiding official and provide a head count of his household, as well as an accounting of property he owned that was suitable for agriculture or habitation.  Registering in one’s ancestral city was not unknown to the Romans, however in this case we can see the hand of God putting everything into motion so that the Messiah would be born at the right time (see Galatians 4:4) and in the right place (see Micah 5:2).
C. The journey of Joseph and Mary (Luke 2:4-5).
1. (vs. 4).  In response to the call to register to be taxed, Luke writes “And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)”  In obedience to the decree, Joseph and Mary left their residence in Nazareth and headed south “into Judaea unto the city of David, which is called Bethlehem.”  It may seem strange to us that Joseph “went up from Galilee” while heading south to Judaea.  But this refers to going from the lower Galilean foothills to the Judean hill country.  From any direction, Jews viewed going to Jerusalem as going up.  Bethlehem was about five miles south of Jerusalem in the territory of Judah, called Judea.  The journey was between 80 and 90 miles long.  Luke tells us that Joseph had to go to Bethlehem to register “because he was of the house and lineage of David” meaning that Joseph was a descendent of David.  Of course the main reason for going to Bethlehem to register was to fulfill Micah 5:2 “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”  To refer to Bethlehem as the “city of David” is unusual because in the Old Testament this term always referred to Jerusalem, or the original fort of Zion there (see II Samuel 5:6-9; I Kings 8:1).  However, Bethlehem was David’s original home (see I Samuel 16:1; 17:12) so it deserved to be recognized as the proper place for his descendants to register.  It was also the right place for the Messiah, the Son of David to be born.
2. (vs. 5).  This verse says that Joseph travelled to Bethlehem “To be taxed with Mary his espoused wife, being great with child.”  Accompanying Joseph was “Mary his espoused wife.”  She is not called Joseph’s “espoused wife” because they were not married because they were.  Joseph had obeyed the angel’s instructions to marry her (see Matthew 1:24).  Mary is called “espoused wife” because they were now engaged which was as legally binding as marriage.  However, they had not consummated their marriage physically (see Matthew 1:25).  Although married, they were still not sexually active.  Mary was still a virgin and would continue to be so until after Jesus was born.  The fact that Mary was “great with child” simply means that the time for the birth was near.  This does not mean that she gave birth immediately upon arriving in Bethlehem.  It could’ve been within hours or days.

IV. THE BIRTH IN BETHLEHEM (Luke 2:6-7)

A.  Days accomplished for birth (Luke 2:6).  This verse says “And so it was, that, while they were there, the days were accomplished that she should be delivered.”  There is no indication how long the couple had been in Bethlehem before she actually delivered.  Luke only says “while they were there the days were accomplished that she should be delivered.”  
B. The swaddling clothes and the manger (Luke 2:7).  At this point Luke writes “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”  Mary gave birth to “her firstborn son” which indicates that she later had other children.  Matthew records that Mary had at least 3 more sons.  She also had daughters but we are not told how many (see Matthew 13:55-56).  However, it remains clear that Jesus was virginally conceived and born (see Luke 1:34).  Mary “wrapped him in swaddling clothes” that is long strips of cloth to keep Him warm and also to keep the limbs straight.  Swaddling was not a sign of poverty but of loving care.  Mary also “laid him in a manger” which was a feeding trough for animals.  The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12).  Although no stable is mentioned in the text, the presence of a manger suggests that Jesus was born in a place that housed animals.  This is reinforced by the comment that Jesus was placed in a manger “because there was no room for them in the inn.”   Our modern idea of an inn with an innkeeper may not be accurate, since the word used here is not the usual one for an inn.  It refers, instead to any lodging place, be it a guest room in a house or a public shelter.  This same word “inn” here is translated “guest chamber” in Luke 22:11.  In any case, no lodging place was available, and Jesus was born among the animals.The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12). 
V. THE APPEARANCE OF THE ANGELS (Luke 2:8-14)
A. The shepherds in the field (Luke 2:8).  The scene now shifts from the austere environment in Bethlehem to the nearby fields.  Luke writes “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.”  These shepherds were out in the fields in the “same country” meaning the area around Bethlehem.  Throughout the night they kept watch over their sheep, protecting them from attack by thieves and wild animals.  Note: The shepherds’ presence in the fields has led some to believe that Jesus was born in the summertime and not the winter.  However, it may be that these flocks were intended to be used for the temple sacrifices, so it was not uncommon to find such flocks in the fields around Bethlehem even in the winter months.  This means that we cannot rule out the traditional date for the birth of the Saviour.  
B. The angel with a message (Luke 2:9-10). 
1. (vs. 9).  This verse says “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.”  All of a sudden an angel of the Lord stood before the shepherds.  The “angel of the Lord” is not named, but he cannot be the “Angel of the Lord” who appeared in the Old Testament (see Genesis 16:7-13; 22:15-16; Judges 13: 21-22).  That Angel was the Lord Himself, a pre-incarnate appearance of Christ.  He didn’t bring messages, He made promises that only God could make.  The angel in our text was announcing Christ’s birth.  When the angel appeared to the shepherds “the glory of the Lord shone round about them” meaning that God’s glory brightened the night around them.  The “glory of the Lord” that spreaded its light around the shepherds perhaps could be compared to the glory Israel saw in Old Testament times (see Exodus 16:10; 24:16-17; 40: 34-35).  In fact, this glory may have been God’s Shekinah glory that appeared over the tabernacle (see Exodus 40:34-38).  If it was this glory, it had not been seen since Ezekiel’s day some five hundred years earlier, and interestingly, God chose to reveal it once again to humble shepherds.  Upon seeing this sight the shepherds “were sore afraid” meaning they were gripped with fear or terrified.  This was a normal human reaction to a display of divine glory. 
2. (vs. 10).  At this point the angel says to the shepherds “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.”  The angel began his announcement by calming the shepherds’ fear with the command “Fear not.”  The fear was understandable, but it had to be overcome if they were to understand and appreciate God’s good news.  He then gave the reason why they need not be afraid: “for, behold, I bring you good tidings of great joy.”  The spectacular display that the shepherds had witnessed signified good news not doom.  The term “good tidings” comes from a Greek word that is often translated “gospel.”  The gospel is “good tidings” or “good news.”  The joy brought by the “good tidings” that the angel was announcing was “great joy” not merely one of the simple pleasures of life.  The angel also said that the good tidings of great joy “shall be to all people.”  This expression referred primarily to the people of Israel, although we learn from other Scriptures that Christ’s blessings have brought joy to countless Gentiles as well. 
C. The Saviour and a sign (Luke 2:11-12).
1. (vs. 11).  In this verse, the angel gave the reason for the good news.  He said “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.”  The cause for joy was the birth of a “Saviour.”  The word “Saviour” speaks of someone who rescues or delivers from either physical or spiritual calamities.  As “Saviour” Jesus would deliver His people from the penalty and power of sin (see Matthew 1:21).  In the phrase “unto you,” the pronoun “you” is plural meaning it could include all Israelites.  However, at the very least it included the shepherds, the ones many would expect God to overlook.  The Messiah belonged to them, not just to the religious and political elite.  In a very real sense, by application “unto you” refers to the entire human race.  This Saviour was also identified as “Christ the Lord.”  The term “Christ” is the Greek equivalent of the Hebrew word “Messiah” which means “anointed One.”  The shepherds would understand that the newborn child was the promised King of David’s lineage.  From the word “Lord” they also would know that this King would be divine.  Note:  Although the unsaved don’t recognize the lordship of Jesus Christ right now, one day they will (see Philippians 2:10-11).  At the end of the tribulation, the Son of God will return to earth in great power and glory.  He will then be recognized as King of kings and Lord of lords (see Revelations 19:16).  The angel added one more detail as evidence to the shepherds of the Babe’s credentials.  The child “is born this day in the city of David.”  Already that day a Deliverer had been born.  He was not the military captain coming to free them from Rome that many of the Jews expected.  He came as a baby lying in a manger.  Many of the upper crust of society wouldn’t have believed this message anyway, so it was fitting that it was given to shepherds.  When they were told that this birth had taken place in “the city of David” they immediately knew the angel was referring to Bethlehem.  What wonderful news!  It was happening right there in the nearest town!
2. (vs. 12).  The angel continued to say “And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.”  Just in case the shepherds had any doubts about the angel’s message, they could verify it through a “sign” which would also help them identify the right child.  The “sign” would be finding “the babe wrapped in swaddling clothes, lying in a manger.”  Perhaps other babies had been born in Bethlehem that night, but none of them would be found in this situation.  Lying in a feeding trough was the least likely place the shepherds would expect to find the Messiah.  But here was a foretaste of Jesus’ entire earthly life.  He was so majestic in His Person, yet so humble in His message.  Jesus would identify with the lowly (see Luke 1:50-53) and no one was beneath the reach of His grace.
D. The choir of angels (Luke 2:13-14).
1. (vs. 13).  Now at this point Luke says “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying.”  Suddenly and unexpectedly, there appeared with the angel “a multitude of the heavenly host.”  The term “host” means “army” referring to a large number.  Huge numbers of angels serve God continually (see Hebrews 12:22; Revelation 5:11), and it appears that He sent a sizeable contingent of them to add their praises to those of the chief angelic messenger sent on this special night.  This celestial chorus of angels were “praising God” for providing His Son.
2. (vs. 14).  The praise this heavenly chorus was giving God was “Glory to God in the highest, and on earth peace, good will toward men.”  These words spoken by the angelic host express two facts made possible by Christ’s birth.  The first fact is “Glory to God in the highest.”  Glory is the high esteem that goes to God through His attributes and works.  Glory belongs to Him because He is God, but here it is acknowledged and publicly declared by the angels as they see God’s glory manifested in Jesus’ birth.   Although God Himself is the “highest,” in this verse the word “highest” refers to the heavenly realm in which He dwells.  The angels also declared “and on earth peace, good will toward men.”  The One whom God had sent into the world would provide peace, not through the acts of war but through the internal transformation power of His gospel.  Through Jesus’ death He would both reconcile men to God and reconcile men to their brothers (II Corinthians 5:18; Ephesians 2:11-18; Colossians 1:20).  Some choose not to accept His peace, but that does not change the fact that peace has come to the earth.  The phrase “good will toward men” simply means that in the birth of Jesus, God not only offers His peace to all, but also offers His goodness.
VI. THE SHEPHERDS’ RESPONSE (Luke 2:15-17)
A.  The shepherds’ investigation (Luke 2: 15-16).
1. (vs. 15).  Here Luke says “And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.”  The phrase “And it came to pass” does not necessarily mean that it was a long while before the angels left the shepherds and returned to heaven, although I’m sure they were in no hurry to end their praises to God.  This phrase “And it came to pass” is used over three hundred times in the Old Testament to present the beginning of what was about to take place.  It is a Hebraic idiom used for beginning a narrative of events.  After the angels left, the “shepherds said one to another, Let us now go even unto Bethlehem.”   The shepherds were clearly men of faith, for they agreed among themselves to go straight to Bethlehem.  The shepherds didn’t go to Bethlehem to see if God’s word was true.  They went because they were eager to “see this thing which is come to pass, which the Lord hath made known unto us.”  Their intention was to see for themselves what God had brought about.  It was an event the Lord had been gracious enough to reveal to them.  Note:  God, in His infinite wisdom, chose lowly shepherds to be the first to hear of the Saviour’s birth.  He didn’t choose highbrow philosophers, kings and princes of the palace court, or men of military might.  He instead sought out lowly shepherds to hear the joyful words of Christ’s coming. 
2. (vs. 16).  We are told here that the shepherds “came with haste, and found Mary, and Joseph, and the babe lying in a manger.”  In proper response to the messianic proclamation, the shepherds “came with haste” meaning they hurried off to Bethlehem.  They eventually “found Mary, and Joseph, and the babe lying in a manger.”  The word “found” implies discovering after searching.  The shepherds found the scene just as the angel of the Lord had said (see verse 12).  The unusual sight of a beloved baby being cradled in a feeding trough was the sign by which they knew this child was Saviour, Christ, and Lord.  Note:  The nature and length of their search are not given, but considering what they were looking for, it probably involved perseverance along with disappointment and ridicule.  When they finally saw the Babe in the manger, their faith was rewarded.
B. The shepherds spread the news (Luke 2:17).  Our final verse says “And when they had seen it, they made known abroad the saying which was told them concerning this child.”  The shepherds now became the first public witnesses to Jesus’ birth.  The phrase “And when they had seen it” refers to the entire manger scene.  The shepherds’ response was to make “known abroad the saying which was told them concerning this child.”  Their words were based on what they had seen and heard.  They had first heard the message from the angel that this One was the Saviour, the Christ and the Lord.  Then after seeing Him, they were ready to relate the angelic message to others. Note: This is a model for our witness today concerning Christ.  The message of His salvation has been given to us in Scripture: but before we are qualified to share it, we must come to the Saviour ourselves, verifying the truth of the message personally.  Only then are we able to share God’s salvation message boldly and without compromise.  We must not focus merely on our experience when witnessing, but like the shepherds, we are to make known the saying told us concerning Him.  Experience may verify facts, but it never replaces the revelation of God.  Proper evangelism must be Bible-centered to be authoritative.  If we don’t know it, we can’t share it!
  
                         
VII. Conclusion.  At God’s appointed time, His Son was born into the world.  This was a glorious event in God’s program of redemption, duly announced by God’s shining ambassadors, the angels.  Upon whom did God lavish this heavenly extravaganza?  Lowly Judean shepherds were the direct beneficiaries of this great revelation.  The result of the shepherds meeting the Baby Jesus was first to worship with great joy and then to tell others about what had happened.  That’s what mission is really all about.  As someone has said, evangelism is simply one beggar telling another beggar where to find bread.

 

 

Zacharias' Prophecy

                                                           Sunday School Lesson
                                            

Lesson: Luke 1:57, 67-79                                                                                                 
Golden Text: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins” (Luke 1:76-77).
INTRODUCTION.  The content of this week’s text is the joyous proclamation of a man who God had forced to remain silent until his son was born.  Zacharias was a godly priest who in his old age had been blessed with a divine promise of a son.  Moreover, this son would have the unique ministry of preparing Israel for their Messiah and introducing Him to them.  This psalm or poem of Zacharias is known as the Benedictus, taken from the first word “blessed” in the Latin translation of Luke 1:68.  By the Holy Spirit, Zacharias interpreted the birth of his son, John the Baptist as announcing the Messiah’s coming.
BACKGROUND FOR THE LESSON.  Last week’s lesson ended with Mary returning to her home in Nazareth after spending 3 months with Elisabeth who was by that time ready to give birth herself in her old age.  Elisabeth gave birth to a son and her neighbors and relatives rejoice with her.  Eight days after the birth of their son, in accordance with the law (see Leviticus 12:1-3), the child was brought to the temple to be circumcised (see Luke 1:57-58).  Those who gathered for the circumcision ceremony called the child Zacharias after his father, but Elisabeth told everyone that his name was to be John as the angel had told Zacharias just before he became dumb or unable to speak (see Luke 1:59-60).  Those in attendance told Elisabeth that there was no one in their family whose name was John so they made signs to Zacharias to see what he wanted to name the child.  He asked for something to write on and wrote that the child should be named John (see Luke 1:61-63).  At that moment, Zacharias’s “mouth was opened” and his tongue “was loosed” and he spoke and praised God (see Luke 1:64).  This brought great “fear” or awe among those present and they went out spreading the word about what had happened, wondering what this child would become for the hand of the Lord was with him (see Luke 1:65-66).  At this point, Zacharias begins his psalm, or song of prophecy.
III. THE TIMES ARE UPON US (Luke 1:57, 67-69)      
A. The birth of John the Baptist (Luke 1:57).  Before we are given Zacharias’ song of prophecy, this first verse tells of the birth of John the Baptist.  It says “Now Elisabeth's full time came that she should be delivered; and she brought forth a son.”  Not long after Mary left Elisabeth, the time arrived for her to give birth.  This is the meaning of the phrase “Now Elisabeth's full time came that she should be delivered.”  The long barren Elisabeth gave birth to “a son” just as the angel had told Zacharias (see Luke 1:13).
B. The Spirit upon Zacharias (Luke 1:67).  This verse says “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying...”  Eight days after John was born while they were in the temple to circumcise him, the Lord restored Zacharias’ speech and he was then “filled with the Holy Ghost, and prophesied.”  The following words of Zacharias’ psalm or song is presented as prophecy inspired by the filling of the Holy Spirit.  In biblical times the Spirit of the Lord came upon people to empower them to do special acts.  Some were empowered to do feats of strength (see Judges 14:5-6, 19; 15:14-15), or to gather and lead troops (see Judges 6:34-35).  Most often the Spirit came upon people to speak prophecy.  Many prophecies in the Bible are in poetic form like Psalms, and much that is in that book has prophetic significance (see Psalms 22:1, 7, 13-18).  Note:  It’s worth noting that Zacharias’ temporary lapse in faith when he was told that he and his wife would have a son didn’t disqualify him from being used by God.  He was filled with the Holy Spirit just as Elisabeth had been earlier when Mary greeted her (see Luke 1:41).  He said nothing about the blessings the Lord had bestowed on him and Elisabeth through John’s birth: he spoke only of messianic blessings on Israel.  We must not forget that God can and will accomplish His will using whoever He wants because He is sovereign. 
C. The blessing of God to Israel (Luke 1:68-69).
1. (vs. 68).  Zacharias began his psalm of prophecy with “Blessed be the Lord God of Israel; for he hath visited and redeemed his people.”  This song of Zacharias is called the “Benedictus” which is the Latin translation of the first word “blessed.”  When used of God, the word “blessed” means “praised” or “spoken well of” (see Luke 1:64).  Everything that Zacharias spoke in this song brought praise to God.  The one Zacharias praised was “the Lord God of Israel.”  This title was a direct reference to Yahweh, or Jehovah, who had graciously chosen to be Israel’s God.  Zacharias praised God because He “hath visited and redeemed his people.”  The word “visited” implies that the Lord had come down and looked upon Israel with special concern and taken note of their need.  The word “redeemed” speaks of securing a person’s release or deliverance.  Zacharias was prophesying about the Messiah who would be born to Mary as the One who would deliver Israel.  However, Zacharias, a devout Jew, was probably thinking primarily of political deliverance from Rome.  Of course we know that the Messiah’s deliverance or redemption would be from the bondage of sin not the Roman Empire.
2. (vs. 69).  Included in the thought of visiting Israel, this verse also says that God “hath raised up an horn of salvation for us in the house of his servant David.”  The Lord had accomplished this deliverance by raising up a “horn of salvation for us in the house of his servant David.”  The word “horn” was a common Old Testament term for strength; for the horns of an animal symbolized its strength (see Psalms 89:17; 92:10).  Here the “horn of salvation” refers to the Messiah, whose strength would deliver Israel.  The pronoun “us” refers to Israel and the Messiah would come from “the house of his servant David.”  Note:  Zacharias, and of course his son John were descendents of Aaron, or from the house of Aaron and the tribe of Levi not the house of David which is the tribe of Judah.  Therefore, in this verse, the references are to Messiah, Jesus Christ.  Among the promises God had made in His covenant with David was the assurance that his throne and dynasty would remain forever (see II Samuel 7:12-16).  Zacharias’ reference to the house of David shows that both Mary and Joseph were descendents of David.  Two genealogies are given for Jesus in Matthew 1:1-17 and Luke 3:23-38.  Most scholars agree that since every individual has two genealogies, one through the father and one through the mother, the genealogy in Matthew is Joseph’s and the one in Luke is Mary’s.  Since Jesus was Joseph’s adopted son this gave Him the legal right to David’s throne.  However, as the son of Mary, Jesus has the royal rights to the Davidic throne.

IV. THE ANCIENT PROMISES ARE HERE (Luke 1:70-75)

A.  The holy prophets (Luke 1:70-71). 
1. (vs. 70).  The fact that God would send a deliverer for Israel was not new.  Zacharias indicated this when he said “As he (God) spake by the mouth of his holy prophets, which have been since the world began.”  As a Jew and a priest, Zacharias had knowledge of the many prophets of old, and that God spoke through them.  The author of Hebrews confirmed this when he wrote “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets” (see Hebrews 1:1).  The phrase “since the world began” indicates that there have been prophets from the beginning of creation. Although God gave prophecies in the beginning (see Genesis 3:16), this phrase refers to the prophets and the Scriptures give no evidence of human prophets at the beginning.  Since the word “world” can also be translated “age” it is probably best to take this phrase to mean “from long ago” or “from of old.”  The theme of Israel’s deliverance by the Messiah can be found in many prophetic writings of the Old Testament (see Isaiah 11:1-12; Hosea 3:4-5)
2. (vs. 71).  In this verse, Zacharias says specifically that what God spoke through the prophets was “That we should be saved from our enemies, and from the hand of all that hate us.”  Over the centuries many nations had come to hate Israel.  At the beginning of the nation, the Egyptians hated them, and the pharaohs oppressed them.  On their way to Canaan, they were ambushed by the Amalekites (see Numbers 14:44-45), snubbed by the Edomites (see Numbers 20:14-18) and the Moabites tried to have them cursed (see Numbers 22:3-7).  This was only the beginning of Jewish hatred.  Throughout their history the Jews have been oppressed, harassed, and attacked by enemies on all sides.  The Assyrians and Babylonians took them captive, and even in captivity there were plots to exterminate them (see Esther 3:1-9).  Now, at the time of our lesson, Israel was under Rome and its wicked puppet, Herod.  No wonder the people craved deliverance. 
B. The covenant with Abraham (Luke 1:72-73). 
1. (vs. 72).   In this verse Zacharias referred to God’s deliverance as mercy.  He said what God was doing in sending the Messiah was “To perform the mercy promised to our fathers, and to remember his holy covenant.”  Zacharias was aware that Israel’s deliverance, here called a performance of mercy, was not just foretold by the prophets, it was also embedded in the covenant promises given to Israel’s forefathers.  This covenant is a reference to the Abrahamic covenant as we shall see in the next verse.  The truth that Zacharias was trying to express was that the fulfillment of God’s mercies didn’t depend on Israel’s obedience, but on His faithfulness to His promises.  It has been said that mercy is God not giving us what we deserve (as in judgment) and grace is God giving us what we don’t deserve (blessings).  In either case, it all depends on what God determines to do and not on what we do or don’t do.
2. (vs. 73).  In referring to the mercy that God had shown to Israel, Zacharias focused on “The oath which he sware to our father Abraham.”  The Abrahamic Covenant (Genesis 12:1-7) was the promise that God made to Abraham which included the promise of land, a great nation, a great name personally, and a blessing to all the earth through him.  The promise also included blessings on Abraham’s friends and curses on his enemies.  However, the actual “oath” that Zacharias was referring to no doubt was God’s reaffirmation of the covenant in Genesis 22:15-18 made after Abraham had placed Isaac on the altar of sacrifice.  At that time, the Lord said “By myself have I sworn” (see Genesis 22:16).  God reassured Abraham that all the promises He had previously made were still intact and would be fulfilled.
C. The purpose for God’s mercies (Luke 1:74-75).
1. (vs. 74).  In keeping with the promises to Abraham, Israel would be delivered from all enemies (see Genesis 22:17) prompting Zacharias to continue to say “That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear.”  During the Babylonian Captivity, God spoke of those days of coming deliverance saying “Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”  Of course this was a reference to the Messiah and not David himself.  Zacharias saw God bestowing His mercies so that they “might serve him without fear.”  There is no better way to serve the Lord than when we are enjoying His peace.
2. (vs. 75).  But how should Israel serve the Lord?  Zacharias said it would be “In holiness and righteousness before him, all the days of our life.”  God gave His covenant blessings freely to Israel, but He intended that they would be inspired to godly worship.  This is the implication of the word “serve.”  It speaks of offering religious service or worship (see Romans 12:1).  In this verse however, it refers to Israel being restored to her original priestly function (see Exodus 19:5-6).  God intended for this worship to be done “in holiness and righteousness.”  The word for “holiness” means piety or religious sanctity.  It implies coming to God in worship spiritually prepared (see I Timothy 2:8).  Zacharias understood that God intended for Israel to stand before Him in this service “all the days of our life.”  As a result of the blessings that would come with the coming of Messiah, Israel was expected to perpetually worship and serve God as they were originally ordained to do.  But this would happen only because Messiah would deliver them.   
V. THE FORERUNNER AND THE MESSIAH COME (Luke 1:76-79)
A. A ministry of preparation (Luke 1:76).  After proclaiming God’s mercies to Israel through the Messiah in the previous verses, Zacharias turned to the role of his son, John.  Speaking to this child, he said “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways.”  The words “And thou, child” refer to Zacharias’ new born son John, who was lying before him.  This child “shalt be called the prophet of the Highest” meaning that John the Baptist would be called the prophetic voice of “the Highest,” which is a reference to God.  John’s prophetic role would be centered in his mission to “go before the face of the Lord to prepare his ways.”  This means that John’s mission would be to prepare the way for the Messiah who was yet to be born.  John would be the prophesied voice “that crieth in the wilderness. Prepare ye the way of the Lord” (see Isaiah 40:3).  He would be the one of whom the Lord said, “Behold, I will send my messenger, and he shall prepare the way before me” (see Malachi 3:1).     
B. Knowledge and remission of sins (Luke 1:77).  Still speaking of John, Zacharias said that his mission would also be “To give knowledge of salvation unto his people by the remission of their sins.”  In the final analysis, only Jesus could accomplish what is stated here.  However, this statement means that John would have the privilege of calling attention to the need for salvation and to the One who could provide it through the “remission” or forgiveness of sins.  As a result, Luke could later write that John came “preaching the baptism of repentance for the remission of sins” (see Luke 3:3).  Note:  While John’s ministry would be important, it could never stand by itself.  It would always be related to the One coming after him, who was greater than John as shown in his statement that “He must increase, but I must decrease” (see John 3:30).  In this respect, John was a model for our ministry today.  As Paul would later put it, “We preach not ourselves, but Christ Jesus the Lord” (see II Corinthians 4:5).  It’s clear that the salvation or deliverance that Zacharias spoke of in political terms in verses 69, 71, and 74 had to have an essential spiritual element as well---the forgiveness of sins (vs. 77).  Unless the Jewish people recognized this, they would continue to seek the wrong deliverance (political) and the wrong Messiah.
C. The dayspring (Luke 1:78).  In this verse Zacharias says that John’s privilege of calling Israel’s attention to the need for salvation would be “Through the tender mercy of our God; whereby the dayspring from on high hath visited us.”  The salvation that Israel needed had come through the “tender mercy of our God.”  From His merciful heart had come the “dayspring from on high” to “visit” or see about Israel’s condition.  The word “dayspring” is a reference to the sunrise from heaven.  This is a beautiful description of Jesus Christ that corresponds to Malachi’s “sun of righteousness…with healing in his wings” (see Malachi 4:2). 
D. The way of peace (Luke 1:79).  In our last verse, Zacharias says that Jesus, this heavenly sunrise, would “give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.”  If we combine Isaiah 9:2 with Matthew’s declaration that Isaiah’s statement was fulfilled in Jesus’ ministry (see Matthew 4:13-16), the phrase “give light to them that sit in darkness and in the shadow of death” would suggest that Jesus’ light would reach beyond the Jews to the Gentiles.  Zacharias closed saying that Messiah’s light would “guide our (Israel’s) feet into the way of peace.”  In our wanderings, human beings stray into conflicts with God and with one another.  Only the light of salvation can bring us into the path of peace (see Romans 5:1; Ephesians 2:14-18).

                           

VI. Conclusion.  Just as the declarations of Zacharias were proclaimed in the power of the Holy Spirit, so we today can proclaim the whole Word of God by the Spirit’s power.  By it God can bring people wisdom, salvation, comfort and courage.  The prophets spoke of what the Messiah would come to do.  Zacharias praised God for what had not yet taken place.  John was meant to be a forerunner and to give testimony about the kingdom.  Sometimes our testimony is not what God has already done, but what He will do.

 

 

Mary's Song of Praise

                                                                       Sunday School Lesson                                       

Lesson: Luke 1:46-56                                                                                                 
Golden Text: “And Mary said, My soul doth magnify the Lord,  And my spirit hath rejoiced in God my Saviour” (Luke 1:46-56).

INTRODUCTION.  This week’s lesson emphasizes Mary and her expression of praise to God called the Magnificat.  In it she magnified the Lord, meaning that she showed Him great esteem and respect and caused her view of Him to be greatly enlarged.

BACKGROUND FOR THE LESSON.  When Mary was told  that she would bear the Son of God, she was also told that her relative Elisabeth was expecting even though she was barren (see Luke 1:36).  Mary immediately decided to pay Elisabeth a visit (see Luke 1:39).  Mary’s home was in Nazareth (see Luke 1:26), which was in Galilee.  She traveled south to an unspecified city in Judea.  Zacharias, Elisabeth’s husband was a priest and would have lived close to Jerusalem so that he could serve in the temple.  Upon her arrival, Mary greeted Elisabeth who then experienced an unusual event.  Her baby leaped inside her womb, and she was suddenly filled with the Holy Spirit and began to speak to Mary (see Luke 1:41-42).  While she did say of Mary, “Blessed are thou among women,” she also said, “and blessed is the fruit of thy womb.”  Elisabeth then referred to Mary as “the mother of my Lord” (see Luke 1:43) indicating that she understood the role Mary was about to fulfill in God’s eternal plan.  This blessing of Mary was because of the Child she carried, not because she herself was exalted.  It was this Child who put Mary into the position of being blessed, and it was this Child who was recognized even before birth as the Messiah.  This is where our lesson begins.  In this passage, Mary, in verses 46-55 expresses praise for God in what is called Mary’s Magnificat.

MARY’S REFLECTION ON WHAT GOD WAS DOING WITH HER (Luke 1:46-50)      

A. Mary’s humble position (Luke 1:46-48). 
1. (vs. 46).  In response to Elisabeth’s words of blessing, our first verse says “And Mary said, My soul doth magnify the Lord.”  Mary’s words here begin a beautiful song of praise and exaltation to the Lord called the Magnificat.  It is similar to Hannah’s song of praise (see I Samuel 2:1-10).  The word “magnify” means to enlarge.  As a matter of fact, Magnificat is Latin for “magnifies.”  In essence, Mary begins by declaring that her “soul” or that part of her that makes her a living human being (see Genesis 2:7) recognizes God’s greatness or magnificence. 
2. (vs. 47).  Here Mary continues to say “And my spirit hath rejoiced in God my Saviour.”  Not only did Mary’s soul magnify or enlarge the Lord, but she also proclaimed that “my spirit hath rejoiced in God my Saviour.”  Although the words “soul” and “spirit” are both often used to refer to one’s innermost being, the Scriptures sometimes indicate a difference.  The “spirit” often refers to one’s responsible choice or basic personal attitude (see Psalms 77:6; Isaiah 66:2; Psalms 34:18; Proverbs 16:18).  When Mary spoke of rejoicing in God she expressed a sudden surge of great happiness.  The Greek word that has been translated “rejoiced” means to “jump for joy” or “exult.”  Mary’s heart was flooded with deep happiness beyond normal pleasure.  This was probably the greatest sense of joy she had ever experienced.  Recognizing the Lord as “God my Saviour” reflects Mary’s deep understanding of the Old Testament Scriptures as does this entire Magnificat.  Note:  What makes this entire song of praise so impressive is that in Jewish culture at the time of Jesus’ birth, young girls like Mary rarely had the opportunity for any formal schooling.  In addition, manuscripts of the Scriptures were so rare and costly that the common people had little access to them.  However, this young maiden had a deep knowledge of, and an incisive insight into the texts of the Bible.  Notice the personal touch Mary gives her praise.  She says “my soul” magnifies the Lord, and “my spirit” rejoiced in God “my Saviour.”  In her own experience Mary had come to know and appreciate the goodness of her Lord.
3. (vs. 48).  After stating that she magnified and rejoiced in the Lord, starting in this verse, Mary gives her reason for her attitude of praise.  She said “For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.”  When Mary said that God “hath regarded the low estate of his handmaiden” she recognized that before God she was nothing more than a “handmaiden,” that is a female slave.  Mary knew that she had no right to God’s favor and that she certainly had not earned the privilege of bearing the Messiah.  She had no wealth or social status.  She didn’t own any property, she didn’t have any servants, and there were no prospects for any of those things to become reality.  However, no matter how she saw herself before God, He was reaching into her life and granting her the privilege of bearing His Son.  As a result, she declared “from henceforth all generations shall call me blessed.”  In other words, every future generation would recognize and honor her.  Note:  This might be a good time to assess what we have heard regarding Mary, because many things said about her were and are not true.  She was not immaculately conceived.  She did not remain a virgin after bearing Jesus, for she had other children (see Matthew 12:46; 13:55).  She didn’t become co-redeemer with her Son.  She didn’t ascend bodily into heaven.  She does not deserve, nor should she receive people’s prayers.  She does not plead their cases in heaven.  She should not be worshipped.  We shouldn’t accept any of these man-made teachings.  For sure, nothing should be taken away from Mary’s reputation, but nothing should be added either.  What is true about Mary is true of everyone that God calls and uses to fulfill His plans: it’s because of His mercy and grace.
B. God’s mighty deeds (Luke 1:49-50).
1. (vs. 49).  In this verse Mary declares “For he that is mighty hath done to me great things; and holy is his name.”  Mary’s exaltation of God continued with her reference to Him as “he that is mighty.”  The word “mighty” refers to something powerful, strong, and capable.  The phrase “hath done to me great things” indicates that Mary understood the power of God, and recognized His use of that power in what He was doing for, with, and through her.  This was an expression of God’s grace.  Mary also spoke of God’s holiness saying “holy is his name.”  To say that His “name” was holy refers to more than just God’s name.  It speaks of His essential nature as being holy.  Mary was probably reminded of Psalms 111:9 which says “He sent redemption unto his people: he hath commanded his covenant for ever, holy and reverend is his name.”  It’s quite common in the Word of God to read of people recognizing the awesome, holiness of God.  Mary was one of those who exalted God this way.
2. (vs. 50).  Here Mary expanded her focus on God’s grace to His mercy saying, “And his mercy is on them that fear him from generation to generation.”  When the Old Testament was translated into Greek, the word for “mercy” (eleos) was used to translate the Hebrew term hesed which speaks of kindness that is guaranteed by faithfulness to a covenant.  In the Scriptures, the Hebrew word hesed is usually translated “lovingkindness” (see Psalms 17:7; 48:9; 63:3; 92:2).  Mary understood that God demonstrates His continual loving kindness toward all those who “fear him from generation to generation.”  To “fear him” means to reverence or show deep respect for the Lord.  Those who “fear” or reverence the Lord enjoy the constant commitment of His mercy in their lives.  Those of us who have received Jesus as our Saviour are “them that fear him.”  He has put in our hearts the awe and respect for Him that we didn’t have when we were lost.  Every child of God should be grateful that God is merciful.  As Christians, if we fear the Lord, we are recipients of His mercy.  If it wasn’t for the mercy of God, none of us would have the privilege of being saved, and none of us would be alive today.  Note:  In Mary’s day, many feared God and looked forward to the coming of the Messiah.  Now, she was not just looking forward to His coming, she was the central figure in His arrival.  That was His mercy toward her.

IV. MARY’S REFLECTION ON WHAT GOD WAS DOING WITH OTHERS (Luke 1:51-56)

A.  God’s dealing with people (Luke 1:51-53). 
1. (vs. 51).  This verse says “He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.”  Mary’s song shows that God takes the world’s values and expectations and turns them upside down.  When she said “He hath shewed strength with his arm” she recognized the forceful way that God humbles those who are high and exalts those who are low.  The phrase “he hath scattered the proud in the imagination of their hearts” seems to mean that although the “proud” may prosper for a time, God asserts His power to scatter them so that they are not able to achieve what they have imagined they could (see Genesis 11:1-9).  God can easily overturn man’s achievements whenever He wants to.  This type of reversal comes through the strong “arm” of God.  We know that God, being spirit does not possess literal arms.  This figure is used to portray His power and strength for doing whatever He chooses.    
2. (vs. 52).  Still speaking of God’s strength, Mary said in this verse that “He hath put down the mighty from their seats, and exalted them of low degree.”  The Lord can pull down the mighty from their inherited or acquired positions.  He can promote those of humble circumstances.  According to Daniel 2:21 “He (God) changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.”  Note:  Exodus 6:6 says “Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments.”  It was the power of God that delivered Israel from bondage.  That same strength can remove rulers from their thrones and move people in lowly circumstances to exalted positions.   God can and will do anything He wishes with any person.  We need to keep that truth in mind as we see wicked people apparently succeeding in life while righteous people suffer.  God remains in control of every situation and can change it whenever He wants.  Never lose hope in our mighty God!
3. (vs. 53).   Here Mary said that “He hath filled the hungry with good things; and the rich he hath sent empty away.”  In God’s strength the hungry can be fed and the selfish rich can be deprived of their resources.  At any moment the Lord can take away the riches of those who don’t deserve them causing them to be “sent empty away” or sent away empty.  Note:  Mary’s song of praise struck a note that is heard numerous times throughout the Gospel of Luke.  Luke’s account of Jesus’ ministry often focuses on how He reached out to the outcasts of society.  Jesus is often seen touching the leper (see Luke 5:12-15), loving the lonely and feeding the hungry (see Luke 9:12-17).  However, Jesus certainly did seek to save the wealthy and powerful sinners as well (see Luke 5:27-32; John 3:1-18).  He had particular concern for those who were down and out.  He cared for those whom the world typically overlooks.
 B. God’s dealings with Israel (Luke 1:54-56). 
1. (vs. 54).  Now Mary praises God for what He’s done for Israel.  She said “He hath holpen his servant Israel, in remembrance of his mercy.”  Mary rejoiced in how the Lord had “holpen (or helped) his servant Israel” which is a reference to the nation that was called to serve the Lord (see Exodus 19:5-6).  God had a history of helping His people and He still does today.  God has specifically “helped his servant Israel” by remembering His “mercy” or lovingkindness to Mary.  By His grace, the Lord chose Israel to be His covenant nation.  By sending the Messiah as Mary’s son, God was fulfilling His promises to a nation that otherwise would have no hope.  Note:  As Mary thought about what she said in this verse, no doubt she remembered Psalms 98:3 “He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.”  This verse is very similar to the words Mary spoke here.  This may be further evidence that Mary had a real understanding and knowledge of God’s Word.  We should be challenged to know the Scriptures as she did.        
2. (vs. 55).  Mary saw God as remembering His mercy “As he spake to our fathers, to Abraham, and to his seed for ever.”  This is a reference to the covenant that God made with “Abraham, and to his seed for ever.”  This of course was the Abrahamic Covenant (see Genesis 12:1-3) where God promised to give the land of Canaan to him and to his “seed” or descendents.  That covenant also included the fact that through Abraham’s seed all the nations of the earth would be blessed.  Christ was the descendent through whom the whole world would be blessed and Mary understood this.  She was not surprised when her son eventually announced that he was the Messiah.  She had known Jesus’ mission prior to His birth.
3. (vs. 56).  Our final verse says “And Mary abode with her about three months, and returned to her own house.”  Mary stayed with Elisabeth for 3 months.  Since travel was not easy, long visits were customary.  However, in this case, Mary must have been a great help to Elisabeth who was experiencing a first pregnancy in her old age.  No doubt this time with her relative gave Mary many opportunities to reflect on God’s greatness and goodness to both Israel and to her.  After 3 months Mary “returned to her own house.”  By this time, Mary was certain that she was three months pregnant.  The future was uncertain, for she would have to face Joseph, her family, and the community.  Nevertheless, Mary returned to Nazareth to live in her family home, for her marriage to Joseph had not yet been finalized.  However, she trusted that God would continue to demonstrate His mercy in her life and help her face what lay ahead (see Matthew 1:18-25).
                                
V. Conclusion.  Mary travelled many miles to visit Elisabeth after her angelic visitation.  Elisabeth was filled with the Spirit and made prophetic statements.  Mary rejoiced in God’s grace and praised Him for the wonderful thing He was doing in her, for the attributes of His nature, and for His faithfulness to Israel.  Mary and Elisabeth set a good example for believers today.  We should be rejoicing in God’s grace too.  We should be thinking about God’s goodness and other aspects of His character.  Like Mary, we should concentrate on magnifying the Lord.