Showing Humility

                                                                    Sunday School Lesson
                                            

Lesson: Luke 14:7-14                                                                                                 
Golden Text: “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11).

INTRODUCTION.  Have you ever gone to an event and arrived extra early to get good seats?  Have you ever found that the very place you wanted to sit had a “Reserved” sign on it?  On the first day of a new job we wouldn’t dare walk in and sit in the boss’s chair when that was not the position we were hired for.  Neither would we stroll into the sanctuary on a Sunday morning and sit in the pastor’s seat.  In this week’s lesson, Jesus was talking to the Pharisees, the Sadducees, and the scribes about preferential seating, but He was trying to get them to understand the real heart of the matter---humility.

BACKGROUND FOR THE LESSON.  This week’s lesson finds Jesus in the house of a prominent Pharisee (see Luke 14:1).  The term “Pharisee” means “separated one.”  At the close of the Old Testament there arose a group of godly men called “Chasidim” or saints. They sought to keep alive reverence for the law among the descendents of the Jews who returned from the Babylonian Captivity. This group later degenerated into the Pharisees of Jesus’ day and the religious leaders of Israel. These Pharisees taught strictness to the letter of the law and added traditional interpretations that they said were given to Moses by the Lord. They also taught that those traditions that they added to the law were oral explanations that were equal in authority to the law itself (see Matthew 15:2-3).  The Pharisees put more stock in the traditions of men than in the Law of Moses (Mark 7:5-9).  During Jesus’ time they were the largest and most influential Jewish sect.  They were revered for their knowledge of Scripture and people took their traditions seriously.  The Pharisees had also become proud of their separation, not only from paganism, but from ordinary people as well. The man who invited Jesus to a meal was one of their leaders.  Since this was the Sabbath Day and there was a man present who had the dropsy or edema (a swelling with fluid, usually in the legs), it appears that Jesus was invited to this Pharisee’s home specifically to trap Him into doing or saying something for which He could be arrested.  Jesus didn’t disappoint His host.  He immediately healed the man after asking if it was good to heal on the Sabbath Day and no one replied (see Luke 14:2-4).  Jesus then posed another question to His audience.  He asked “Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day?”  Again, no one responded (see Luke 14:5-6).  It’s interesting that Luke 14:1 says that “as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.”  Little did they know that Jesus was also watching them.  This is where our lesson begins.
III. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)      
A. A parable on self-glorification (Luke 14:7).  This verse says “And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.”  Having silenced the Pharisees with the healing of the sick man, Jesus continues to take the initiative. They had been watching Him, but He had done some watching of His own.  This scene gave Jesus a teachable moment.  After Jesus healed the man with dropsy and sent him away, He gave a “parable to those which were bidden.”  To everyone who had been invited to this meal, Jesus was prompted to speak a parable after He noticed “how they chose out the chief rooms.”  At dinners in New Testament times, the diners reclined on couches around a low table.  The couches were arranged around the table in the shape of a “U.”  The host was at the bottom of the “U” with the honored guests to his right and left.  Jesus observed that the guests sought out those honored seats or places, so He told them what Luke called a “parable.”  Simply speaking, a “parable” is an earthly story with a heavenly meaning. B. The proud humiliated (Luke 14:8-9).
1. (vs. 8).  Here Jesus begins His parable.  Speaking to the host and all his guests, He said “When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him.”  Jesus was saying that if you are “bidden” or invited to anyone’s “wedding” or any feast, don’t sit in the places of honor assuming that you are worthy to occupy them.  Of course this was one of the Pharisees’ besetting sins.  In another parable Jesus said the Pharisees “trusted in themselves that they were righteous, and despised others” (see Luke 18:9).  The reason Jesus gives for a person not seeking the highest place was “lest a more honourable man than thou be bidden of him.”  In other words, unless there is a known assigned seating, the invitee should not presume that he or she should sit in a prominent place, lest they be asked to move to a lesser seat and suffer humiliation in front of the other guests.           
2. (vs. 9).  After warning the guests against seeking the highest positions for fear that a more honorable person was invited, Jesus said “And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.”  If you take the place of honor without being asked, when the more honorable person arrives, the one that “bade thee and him” or the host who invited both parties will have to tell the presumptuous guest to give up his seat to the other guest.  When this happens, Jesus said that the presumptuous guest will “begin with shame to take the lowest room.”  What an embarrassment!  The proud person is forced, in the presence of everyone to give up the honored place and move to the “lowest” or last position at the end of the table.  Jesus pictured the demoted person moving from the highest seat to the lowest spot and feeling shame with every step he or she takes.  There is nothing naturally disgraceful or shameful about occupying a lowly position.  It only becomes shameful when someone is so proud that they think they deserve something better. 
C. The humble exalted (Luke 14:10).  Jesus went on to say “But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.”  Jesus counseled the guests that when you are invited to a feast, “sit down in the lowest room” or seat.  If they did this, the host might invite them to take a higher position.  Jesus pictured the host saying “Friend, go up higher.”  The term “friend” indicates a deep affection and respect for the guest.  It’s the same term Jesus used of His disciples in the upper room (see John 15:13-15).  It implies an intimate relationship in which closest confidences are shared.  In inviting him to take a higher place, the host also publicly exalts him in the eyes of the other guests.  This is what Jesus meant when He said “then shalt thou have worship in the presence of them that sit at meat with thee.”  The word translated “worship” does not mean the worship we give to God; it refers to honor, praise, or a good reputation.  In contrast to the one who was publicly shamed in verse 9, this person is publicly honored.  Jesus was teaching that if honor is warranted, it is better that it come from someone other than oneself.
D. The principle stated (Luke 14:11).  All truly good parables point to heavenly truths.  Jesus concluded His parable in this verse with “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”  This is a principle that applies to both human and divine relationships.  The one who exalts or praises himself “shall be abased” or humbled; while the one who humbles himself “shall be exalted” or honored.  The basic principle of exaltation by God was nothing new.  God had revealed it long before, especially in the wisdom literature of the Bible.  Describing the humbling of the self-glorified, Proverbs 15:25 says “The Lord will destroy the house of the proud.”  Concerning the exaltation of the humble by God, Proverbs 15:33 says “Before honor is humility.”  A king will send to a lower place a person who takes a place of honor in his presence (see Proverbs 25:6-7).  Jesus’ parable cast blame on the Pharisees whose actions suggested they had a low view of God.  His parable shows that the way to gain praise is to be the humble type of person God would exalt.
IV. LIVING FOR THE RESURRECTION (Luke 14:12-14)
A.  The proud repaid on earth (Luke 14:12).  This verse says “Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.”  Having addressed the Pharisees as a group, Jesus turned His attention to “him that bade him” or His host.  Jesus advised the host to broaden his guest list when preparing a meal.  He included all kinds of meals, for the word translated “dinner” can refer to a late morning meal and the word translated “supper” refers to a late afternoon or early evening meal. The normal social tendency was to invite only those from one’s own circle---friends, relatives, and neighbors as rich as oneself.  When Jesus urged the host not to invite “thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours” He was not totally excluding them from being on the guest list.  But He knew that these were usually the only ones invited.  Jesus was pointing out the Pharisees’ notoriously cliquish attitude and practices.  They deliberately put themselves above the so-called unwashed multitudes so that they themselves would not be defiled (see Luke 5:30).  Jesus said that the only reward the Pharisees would have would be that “they also bid thee again, and a recompence be made thee.”  In other words, the only thing the Pharissees would gain from inviting certain people was “a recompence” or a return invitation from someone they invited.  As a result, the cycle of social events repeated itself endlessly, and their circle remained closed.
B. The humble repaid at the resurrection (Luke 14:13-14).   
1. (vs. 13).  Instead of inviting those who could return the invitation, Jesus said to His host “But when thou makest a feast, call the poor, the maimed, the lame, the blind.”  The ones on Jesus’ invitation list were the last ones that the Pharisees would invite to a “feast.”  They viewed the plight of these people “the poor, the maimed, the lame, the blind” to be a result of their sins.  For a Pharisee to mingle with such undesirables at the table was unthinkable.  But for Jesus, those He listed were the same ones that God protected in His laws given to Israel.But before we condemn the Pharisees, we need to ask ourselves some penetrating questions.  Have we made our eagerness for holiness to allow us to become part of cliques?  Have we become class conscious?  How wide is our circle of fellowship and concern?  Who is made to feel at home in our homes and churches?  Are we afraid of contaminating ourselves by being around certain people?  The way we answer these questions will indicate whether or not we share the mind of Christ.
2. (vs. 14).  Jesus said that if we widen our invitation list to include those in the previous verse “thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.”  Jesus was saying that showing hospitality to the undesirables of society would bring blessings even though these people “cannot recompense thee” or return the invitation.  However, the person who shows hospitality to the undesirables of society will be “recompensed at the resurrection of the just.”  The Lord Himself will reward us, for even a cup of water given in His name will not be ignored (see Mark 9:41).  This is an example of the principle that the one who humbles himself will be exalted.  It’s noteworthy that the reward comes at the “resurrection of the just.”  This is the resurrection reserved for those whom God has made or declared just or righteous (see Daniel 12:2; Acts 24:15; Romans 5:19; I Corinthians 15:23: II Corinthians 5:21; Revelation 20:4-6).  This righteousness is granted only to those who claim it by faith (see Romans 3:21-28).  Good deeds are not the means to salvation; they are the fruit or results of salvation.  Real reward comes not in earthly esteem but in God’s approval and promise.  Those who know God deeply desire His exaltation too much to worry about being exalted by man.  Those who understand how God loves selflessly serve the helpless, preferring God’s reward at the resurrection of the just.

                           

V. Conclusion.  Pride has many faces, and they are all ugly.  Pride may display itself in claiming the highest place and the greatest recognition, showing concern only for one’s own social class and disdain for others, or refusing to lower oneself and accept Jesus’ gracious salvation.  The parabolic teaching of Jesus in this week’s lesson embodies the truth later expressed by James: “God resisteth the proud, but giveth grace unto the humble” (see James 4:6)

Living as God's People

                                                        Sunday School Lesson                                          

Lesson: Luke 6:20-31                                                                                                 
Golden Text: “But I say unto you which hear, Love your enemies, do good to them which hate you” (Luke 6:27).

INTRODUCTION.  God’s people are a people removed from the world’s spiritual darkness and placed into the light of the Lord and His Word.  Thus they possess a new and different perspective on life.  It’s a view that leads us to gain knowledge and understanding of how to live to please God and represent Him in the world.  This week we look into the teachings of Jesus that cast more light on how to live as God’s people.  Four blessings will precede four woes which will be followed by some exceedingly challenging commands for living. 
BACKGROUND FOR THE LESSON.  According to Luke, after Jesus healed the man with the withered hand on the Sabbath, He went to a mountainside and prayed all night (see Luke 6:10-12).  The next morning, He called His disciples of whom there were many, and chose twelve of them.  He designated those twelve as apostles or “sent ones” (see Luke 6:13-16).  They would become His inner circle to whom He gave special training, and whom Jesus would send out with His own authority.  He then assembled on the plain with His disciples and a great multitude of people from Judea who came to hear Him and to be healed of their diseases.  Many were demon possessed, and many had other sicknesses, and Jesus healed them all (see Luke 6:17-19).  At this point our lesson begins.
III. The Beatitudes (Luke 6:20-23).   At first look, it appears that Luke is giving His version of Jesus’ Sermon on the Mount.  However, the words recorded here according to Luke 6:17 were spoken at a different time and on a level place, or plain.  Luke 6:17-49 is often referred to as the Sermon on the Plain.  As a Jewish teacher often followed by multitudes of people, no doubt Jesus repeated His important words in many locations and on many different occasions.  Verses 20-23 are called Beatitudes from the Latin word meaning “blessing.”  They describe what it means to be Christ’s followers. They are standards of conduct and behavior.  They contrast Christian values with worldly values.  These Beatitudes indicate what Jesus’ disciples can expect from the world and what God will give them.  They contrast fake piety with true humility and also show how Old Testament behavioral expectations are fulfilled in God’s kingdom.      
A. Reversal for the poor (Luke 6:20).  The first verse of our text says “And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.”  Looking at His disciples or learners, Jesus began by saying “Blessed be ye poor.”   In the Sermon on the Mount, Matthew identifies the “poor” as being poor in spirit.  However, we will see later that Luke defines the “poor” in reference to the lack of finances since he contrasts them to the rich in verse 24.  Since those who are poor in this world’s goods are more apt to be poor in spirit as well, Luke’s text and Matthew’s are not contradictory.  Jesus said the “poor” are blessed because “for yours is the kingdom of God.”  In the kingdom of God no one will be poor or lack for anything.
B. Reversal for the hungry (Luke 6:21).   The Lord continued to say “Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.”  In the Sermon on the Mount, Jesus spoke of those who hungered for righteousness.  But here in the Sermon on the Plain, Jesus adds a new element.  Those who suffer from real “hunger now” will find something far better in the kingdom.  Jesus said “for ye shall be filled.”  In the future to come, God will bless the world with abundance (see Isaiah 25:6).  In God’s kingdom, everyone will have enough and the provisions will be like that of a wealthy person for all to enjoy.  Jesus also said “Blessed are ye that weep now: for ye shall laugh.”  Tears and sadness are not foreign to most people, and certainly God’s people are not exempt from the kinds of events that bring sorrow.  The followers of Christ, who weep now for any reason, will laugh in those future days.  Constantly thinking about the future kingdom of God should give us faith that will sustain and empower us to live godly lives.
C. Reversal for the persecuted (Luke 6:22).   This verse says “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.”  This fourth blessing is also found in the Sermon on the Mount in Matthew’s gospel, but in slightly different terms.  However, they both have to do with persecution.  There are today people who hate the followers of Christ.  They don’t want to be in our company thus ostracizing us for fear that they may hear the name “Jesus.”  They will even call us “evil” since our beliefs are so different from theirs.  The word “reproach” means to blame someone for doing something wrong.  The world’s view of believers is that we are wrong for following Christ.  Jesus, in this verse says that we will be confronted with this type of behavior “for the Son of man's sake” meaning because we represent Jesus Christ.  The term “Son of man” is used by Jesus to describe Himself in His relation to humanity.
D. Example of the prophets (Luke 6:23).  Jesus, still speaking about those disciples who will be ostracized and hated for His sake says “Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.”  Even though believers will be persecuted for Jesus’ sake, we are told to “Rejoice ye in that day, and leap for joy.”  The words “in that day” refer to the times that we are persecuted and experience isolation.  When that happens to us we are to rejoice and jump for joy, and we know some in the early church did just that (see Acts 5:41; 16:25).  This kind of response can only be demonstrated as we are submissive to God’s Holy Spirit.  The world reacts to opposition with opposition, but believers respond to opposition with joy, because our “reward is great in heaven.”  We must believe that our faithfulness will be rewarded.  Jesus gave the prophets as an example of how His disciples will be treated.  He said “for in the like manner did their fathers unto the prophets.”  In other words, the forefathers of those who hated Jesus’ followers also hated the prophets because they were obedient in speaking for God (see I Kings 17:1; 19:1-3).  In the same way, people will react to believers today.

IV. THE WOES (Luke 6:24-26) 

A. Reversal for the rich (Luke 6:24).  Now Jesus turns to the opposite of the “blessed” to the “woes.”  In this verse He says “But woe unto you that are rich! for ye have received your consolation.”  The first “woe” is directed toward the “rich” just as the first “blessed” was directed to the “poor.”  The word “woe” means calamity or trouble.  If the poor can look forward to the coming kingdom of God with hope, the rich ought to look ahead with concern.  The mere fact of having plenty is not the spiritual danger for the rich.  The danger is the tendencies and behaviors that go along with being rich (see I Timothy 6:10; Deuteronomy 8:11-14).  The psalmist put it this way “…If riches increase, set not your heart upon them” (Psalms 62:10).  In the parable of the rich fool, Jesus explained the problem with riches: we tend to be poor in our relationship with God when we are rich in the possessions that give ease in this life (see Luke 12:16-31).   Jesus said that those who put their trust in riches “ye have received your consolation” or “comfort.”  In other words, if our trust is in riches, what we have now is all we will ever have.  If anyone tries to find fulfillment through riches only, that may be the only reward they will ever get---and it does not last.  We should not seek comfort now at the expense of eternal life.  The future time of the kingdom will involve reward and comfort for faithfulness and hardship.
B. The reversal for the satiated (Luke 6:25).  This verse says “ Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.”  The indictment here is against those who “are full” or gluttons.  The issue here is the tendency of those whose wants are fully met to forget the Provider.  A time will come when they “shall hunger.”  They will long for the times when they had plenty.  In addition, Jesus pronounced a woe “unto you that laugh now! for ye shall mourn and weep.”  Those who engage in superficial gaiety, laughing at the expense of others will “weep and mourn” throughout eternity.
C. Reversal for the respected (Luke 6:26).  In the last woe of this text, Jesus said “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.”  This “woe” is for those who take pride in position and authority.  They are lifted up in pride when “all men shall speak well of you!”  If we choose to live our lives solely for the applause and approval of men, we will never reach our full potential in Christ.  We will live lives guided by the fear of men.  The phrase “for so did their fathers to the false prophets” means that Israel’s forefathers praised and honored false prophets, because they spoke what the people wanted to hear rather than what they needed to hear.  There were many false prophets in Old Testament times.  They were praised by kings and crowds because their predictions---prosperity and victory at war---were exactly what the people wanted to hear.  But popularity is no guarantee of truth, and human flattery does not bring God’s approval.  Sadness lies ahead for those who chase after crowd’s praise rather than God’s truth.  When we are dominated by pride in our position, we will compromise to keep our advantage.  We will politick and self-promote.  This is all emptiness and folly.  Flattery is putting a trap out for others (see Proverbs 29:5).  A gentile rebuke in love does more for a friend than empty flattery (see Proverbs 28:23).   
V. LOVE (Luke 6:27-31)
A. The extent of love (Luke 6:27).  Now Jesus turns to what separates those who abide in the kingdom of God and those who don’t.  He said “But I say unto you which hear, Love your enemies, do good to them which hate you.”  The phrase “you which hear” refers to those who were not only listening, but were willing to carry out or obey Jesus’ words.  Those who were hearing Jesus were commanded to “Love your enemies, do good to them which hate you.”  There is a difference between loving others and falling in love.  Falling in love is based on emotions that can easily change.  If one can fall in love, it’s only reasonable that they can also fall out of love.  Note:  Jesus is speaking of God’s love which is not based on one’s emotion; it is based on our relationship with Christ.  Love is a word of action.  It must be demonstrated.  God’s kind of love is directed outward toward others, not inward toward ourselves.  It’s utterly unselfish.  God’s love goes against our natural inclinations.  We can only practice this kind of love if God helps us set aside our own desires and instincts, so that we can give love while expecting nothing in return.  Thus the more we become like Christ, the more love we show to others.  Jesus was teaching something revolutionary: loving one’s enemies.  Although this may have sounded odd to the hearers, Jesus wasn’t talking about having affection for enemies; He was talking about an act of the will.  Real love takes a conscious effort.  God’s love truly is blind for it cannot see whether it is being shown to friends or enemies.  In case anyone didn’t understand what Jesus meant by loving our enemies, He explained what that meant by adding “do good to them which hate you.”  In other words, loving our enemies means acting in their best interests no matter how we may feel about them.  We can pray for them and think of ways to help them.  It has been said that the best way not to have enemies is to make them your friends.  That’s where love comes in.  
B. The spirit of love (Luke 6:28).  Jesus went on to say that when you love you will “Bless them that curse you, and pray for them which despitefully use you.”  Although the word “curse” can mean foul language, it also has the idea of speaking evil against someone.  When that happens to the believer we are to respond by blessing them or speaking well of them.  As we grow spiritually we can truly wish the best for people who are rude and unkind to us.  One way to ensure that our enemies stop cursing and spitefully use us is to “pray for them.”  Trust me, this takes real love, but prayer does change things!
C. The practice of love (Luke 6:29).  As stated earlier, love is a word of action.  Therefore, Jesus said here “And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.”Jesus said that godly love is demonstrated when one responds to being hit on the cheek by offering the other cheek as well.  This does not mean that we should become willing victims of serious violence.But we shouldn’t be so eager to fight back. Jesus taught His disciples to flee from danger (see Luke 21:21).Remember, violence begets violence.  Jesus also said that if someone takes your cloak or outer garment, don’t stop them from taking your coat or inner garment.The idea here is that we shouldn’t be so attracted to our possessions that holding on to them could lead to further violence.  But in order to be able to respond in the ways Jesus expects, we must practice love.  One act of love does not reveal a character of love.
D. The extent of generosity (Luke 6:30).   Still talking about the practice of love, Jesus here says “Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.”  The extent of generosity that God requires of kingdom dwellers is a willingness to give to whoever asks, including our enemies.  The term “every man” means every man.  This does not mean that we must fill every need presented to us, but we can usually give something toward the need.
E. The definition of active love (Luke 6:31).  Jesus concludes our text by saying “And as ye would that men should do to you, do ye also to them likewise.”  What has become known as the Golden Rule ends our lesson.  If we want to be treated fairly, we must be fair in our day-to-day dealings with others.  How we treat others will in some cases determine how they will treat us. 
                            
Conclusion.  As the “blessed” statements in our text were meant for encouragement, so the “woes” are meant for people to take note of their behavior and then take action.  This passage points out the vast differences between those in the world and those in God’s kingdom.  All of us want to be loved and treated fairly.  In the coming kingdom of God, all needs will be met.  Everyone will be loved and there will be no lack.  Therefore, in the present time, those of us who follow the King and believe in the kingdom should love in such a way as to make the future perfection a closer reality.  As His disciples, we must emulate His love.








 

Honoring the Sabbath

                                                                 Sunday School Lesson                                            

Lesson: Luke 6:1-11                                                                                                 
Golden Text: “Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?” (Luke 6:9).

INTRODUCTION.  Jesus used the Sabbath as an occasion for teaching not only with His words, but also with His actions.  Those who came to observe and criticize Him found that they were not able to defeat Him with arguments.  In our lesson this week, the themes of healing and the Sabbath come together.  There is more to the Sabbath than Jesus’ opponents understood.  The Sabbath was and is a sign between Israel and God.  It stands for rest in God’s power.  Only Jesus understood what the Sabbath was all about, and He left us an enduring lesson.

BACKGROUND FOR THE LESSON.  After relating the story of Simeon’s and Anna’s prophecies concerning the Christ Child, Luke then writes that “the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him” (see Luke 2:39-40).  Then we are told that when Jesus was twelve, his family came to Jerusalem to celebrate the Feast of Passover.  After the feast, upon returning home Mary and Joseph thought Jesus was in the crowd, but He wasn’t.  He remained in Jerusalem.  After a day’s journey they couldn’t find Him, so they returned to Jerusalem to look for Him.  After searching for 3 days they found Jesus in the temple sitting among the teachers listening to them and asking them questions.  His parents then asked Him why He had stayed behind causing them much anguish.  Jesus replied that they should’ve know that He had to be about His Father’s business, but they didn’t understand what He meant (see Luke 2:41-50).  Luke chapter 2 ends with the words “And Jesus increased in wisdom and stature, and in favor with God and man” (see Luke 2:52).  In chapter 3, we are introduced to John the Baptist and his ministry, his reproving of Herod for his affair with his brother’s wife, and his baptizing of Jesus (see Luke 3:1-22).  The remaining verses of chapter 3 give the genealogy of Jesus (see Luke 3:23-38).  In chapter 4, Luke details Satan’s temptation of Jesus in the wilderness (see Luke 4:1-13).   He also begins His public ministry by visiting many of the synagogues in Galilee and particularly Nazareth where He faced opposition, and was taken out of the city to be thrown off a cliff, but He escaped through the crowd (see Luke 4:14-30).  In verses 31-37 Jesus casts demons out of a man while in Capernaum.  In verses 38-44, Jesus heals Peter’s mother-in-law and others and preached in the synagogues of Galilee.  In chapter 5 Jesus calls some of His disciples (see Luke 5:1-11); cleanses a leper (see Luke 5:12-15) and heals a cripple (see Luke 5:16-26).  In verses 27-35 Jesus calls Matthew to be His disciple and is questioned by the scribes and Pharisees because He ate dinner with Matthew who was a publican. or tax collector.  This is where our lesson begins.  
III. LORD OF THE SABBATH (Luke 6:1-5).  As mentioned in the background, as Jesus began His earthly ministry, Luke records two previous occasions that Jesus visited synagogues on two other Sabbaths.  Luke 4:16 tells us that Jesus taught in the Nazareth synagogue, and Luke 4:31 tells us that He also taught and healed in a synagogue in Capernaum, both happening on Sabbath days.  
A. Rubbing grain on the Sabbath (Luke 6:1).  Now we are told about another visit that Jesus made to a synagogue on a Sabbath day.  This verse says “And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.” The phrase “on the second sabbath after the first” refers to the regular weekly Sabbath or Saturday that fell after the first day of the Feast of Unleavened Bread which was the 15^th of Nisan (see Leviticus 23:6-8).  According to the Law, the first day of this feast was a “holy convocation” in which no work could be done, thus making it a Sabbath Day.  It could fall on any day of the week.  This feast lasted 7 days and the last day was also a “holy convocation” when no work could be done making it a Sabbath Day as well.  Since the first day of the feast was considered a Sabbath Day, the following Saturday would be the regular weekly Sabbath and therefore it was “the second sabbath after the first.”  Luke says that on this Saturday Sabbath, Jesus and His disciple went “through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.”  In Matthew’s account of this same story, he writes that the disciples picked the wheat because they were hungry (see Matthew 12:1).  The term “corn fields” does not refer to corn as we know it, but to barley or wheat fields.  The word “corn” in British English is a general word for grain.  The husk around each seed of wheat or barley can be removed by rubbing it between both hands.  The uncovered seeds, though uncooked are edible and nutritious.
B. Not lawful on the Sabbath (Luke 6:2).  In this verse, Luke writes “And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?”  Seeing Jesus’ disciples picking and eating the wheat seeds, some of the Pharisees who were there asked “Why do ye that which is not lawful to do on the sabbath days?”  In other words they wanted to know why the disciples were doing what was against the Law to do on the Sabbath days.  Since the Pharisees were based in Jerusalem, in southern Israel, for them to be in Galilee seems to indicate that they were following Jesus to determine if He was a threat to them or a real teacher.  The Pharisees came to Jesus and attacked Him because His men were picking grain and eating it on the Sabbath Day.  They accused the disciples of doing something “unlawful” on the Sabbath.  The question that arises is this: was what the disciples doing an unlawful activity?  Did picking grain and eating it violate the Law?  The answer is no, it didn’t violate the Law.  The Law was very clear in what it prohibited on the Sabbath (see Exodus 20:8-11; Leviticus 23:3; Deuteronomy 5:12-15).  The people were not allowed to “work” on the Sabbath Day. The word “work” refers to “their business.”  The people of Israel were forbidden from labor that brought them a profit on that day.  God was so serious about the children of Israel keeping the Sabbath that He made it clear that people who violated the Sabbath work ban were to be put to death (see Exodus 31:12-18).  This is illustrated in Numbers 15:32-36.  The disciples were not working; they were simply meeting a pressing need.  They were hungry and they were simply doing what the Law gave them permission to do.  Here’s the problem: The Pharisees were not judging these men according to the Law of Moses.  They were judging them according to the teachings of the rabbis and the elders. The traditions and teaching of men had been placed on the same level with the written Word of God.  The disciples had not violated God’s Law; they had violated the traditions of men and the Pharisees were upset about it.  For hundreds of years, the scribes, Pharisees and others had added regulation on top of regulation that went far beyond the original teachings of Scripture.  They had taken a day that was given to man as a blessing and by their foolish rules and regulations, had turned it into a burden.The lesson for us is this: we must be very careful not to allow the doctrines and traditions of men to come to have the same authority in our lives as the Word of God. The Bible is God’s final authority!  It is the only standard for our faith and practice.The Pharisees viewed the disciples’ actions as a violation of the Sabbath.  According to their traditions, simply plucking the heads of grain or wheat was the same thing as reaping which was work.  Rubbing grain in one’s hand was the same thing as threshing which was work.  Throwing away the husks of the grain was the same thing as winnowing (separating the grain from the chaff) which was work.  When the disciples ate the grain, the Pharisees considered that to be preparing food which was work.  All four of these actions were violations of their Sabbath traditions not the Law given by God.  To interpret what the disciples were doing as work was indeed stretching what the law really considered to be work and not allowed on the Sabbath.  These four acts that the Pharisees considered to be work were included in a list of thirty-nine actions that Jewish rabbis taught were forbidden on the Sabbath. 
C. A Sabbath riddle (Luke 6:3-4).
1. (vs. 3).  In this verse Jesus replies to the Pharisees.  Luke writes “And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him.”  In response to the Pharisees’ question, Jesus challenged them to remember the Scripture describing what David did when he and his men were hungry.  This is a reference is to I Samuel 21:1-6.  As religious leaders, this incident was something that they should have read about in the Scriptures.
2. (vs. 4).  Still referring to what David did, Jesus went on to say “How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?”  Each week 12 consecrated loaves of bread were placed on the table of showbread in the holies portion of the tabernacle.  It was called “the shewbread” or the bread of the Presence.  It was replaced every Sabbath and was to be eaten only by the priests (see Exodus 25:23-30; Leviticus 24:5-9).  However, on one occasion when fleeing from King Saul, David and his men ate this bread with the consent of Ahimelech the priest (see I Samuel 22:9-10).  Their need was more important than ceremonial regulations.  Jesus was appealing to the same principle that human need is more important than human rules and regulations.  In Mark’s account of this same story, Jesus added “The sabbath was made for man, and not man for the Sabbath” (Mark 2:27).  By comparing Himself and his disciples with David and his men, Jesus was in essence saying “If you condemn me, you must also condemn David.”
D.  A Sabbath principle (Luke 6:5).  After reminding the Pharisees of how David ate the showbread which was unlawful for anyone to eat except the priests, Jesus “said unto them, That the Son of man is Lord also of the sabbath.”  The name “Son of man” is how Jesus often referred to Himself.  This name is based on the great messianic passage in Daniel 7:13 (see also Matthew 16:28; 19:28; Mark 14:62).  Jesus uses this term about eighty times to refer to Himself.  Just as Son of David is His Jewish name, and Son of God is His divine name, so the Son of man is His name as the representative Man (see I Corinthians 15:45-47).  When Jesus said that He was “Lord also of the sabbath” He meant that He not only had the authority to make rulings about what was allowed on the Sabbath, but He also had the authority to over-rule the Pharisees’ traditions and regulations, because He had created the Sabbath.  The Creator is always greater than the creation.
IV. DOING GOOD ON THE SABBATH (Luke 6:6-11)      
A. A time for works of mercy (Luke 6:6-7). 
1. (vs. 6).  The scene now moves to another Sabbath day.  Luke writes “And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.”  On another Sabbath Day, we are told that Jesus “entered into the synagogue and taught.”  Present in the congregation was a man “whose right hand was withered.”  The idea here is that this man’s hand was paralyzed and of no use to him.        
2. (vs. 7).  While Jesus was teaching, Luke says “And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.”  In the previous verses, Jesus was confronted by just the Pharisees.   At this time, along with the “Pharisees” there were “scribes” present as well.  “Scribes” were members of a learned class in ancient Israel and through New Testament times, who studied the Scriptures and served as copiers, editors, and teachers.  By the time of Jesus, the scribes were a new upper class among the Jewish people.  At first the priests were responsible for the study and communication of the law.  But eventually the scribes took over that function.  How they interpreted the meaning of the Law eventually became more important than the Law itself.  As interpreters of Scripture, the scribes gave rules for human conduct from their study.  The scribes and Pharisees were watching Jesus to see if “he would heal on the sabbath day; that they might find an accusation against him.”  Obviously they hoped Jesus would heal on the Sabbath so they could bring a charge of breaking the Sabbath against Him.  The law prescribed death for anyone who worked on the Sabbath (see Exodus 31:14).  
B. A Sabbath question (Luke 6:8-9).
1. (vs. 8).  This verse says “But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.”  Since Jesus knows the human heart, he knew exactly what these men were thinking and that they came to observe and criticize.  There are many people like that in the church today.  Jesus told the man with the paralyzed hand to “stand forth in the midst.”  In other words stand up where everyone could see him.  The man did as Jesus directed him to do.
2. (vs. 9).  At this point Luke writes “Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?”  The pronoun “them” refers to the scribes and Pharisees, but we can rest assured that Jesus wanted everyone to hear what He had to say.  He directed a question to everyone present about what is lawful on the Sabbath Day, “to do good, or to do evil? to save life, or to destroy it?”  In Mark’s account of this same story, we are told that everyone “held their peace” (see Mark 3:4) meaning no one dared to answer.  Mark goes on to say that when no one replied Jesus became angry “being grieved for the hardness of their hearts” (see Mark 3:5).
C. Mercy triumphs (Luke 6:10).  This verse says “And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.”  Jesus looked around at all the people present and commanded the man to “Stretch forth thy hand.”  The man with the paralyzed hand did as Jesus commanded “and his hand was restored whole as the other.”  Jesus had mercy on the man and healed his hand so that it was “whole” or just as useable as his other hand.  Jesus did this despite what day of the week it was.  Note:  God is not bound by our rules and regulations.  He will confound the religious traditionalists if necessary to display His unfailing love, mercy and grace.
D. Opposition Outrage (Luke 6:11).  Our final verse says “And they were filled with madness; and communed one with another what they might do to Jesus.”  The scribes and Pharisees were untouched by the miracle, but “were filled with madness” meaning they were infuriated because Jesus had outsmarted them once again.  These religious leaders were so angry that they “communed one with another what they might do to Jesus.”   In other words, the scribes and Pharisees came together to discuss what their next move against Jesus would be.  The hypocrisy of these religious leaders is glaring.  Here they were so concerned about not breaking the Sabbath laws, but were ready to kill Jesus for showing mercy and healing on the Sabbath Day.  Note:  It’s interesting that in Mark’s account we are told that after this incident the Pharisees entered into an unthinkable alliance with the Herodians to plot Jesus’ destruction.  The Herodians were not a religious sect but a political party that supported the dynasty of Herod and were generally opposed to the Pharisees.  However, sin can bring the best of enemies together to destroy all that’s good.      

                           

V. Conclusion.  Jewish tradition, built over a long time, had taken the place of Scripture.  The tradition was based on a misunderstanding of Scripture, and Jesus was attempting to show and teach them the correct way to view the Sabbath.  Mark 2:27 records that Jesus said the whole point of a day of rest and worship was for man’s benefit.  The Creator knew that man needed such a day, but it didn’t mean he could not care for himself or for the needs of others on that day.








 

 

 

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.