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.
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