Promises Fulfilled At Last

Luke 2 Verses 21 to 38  Promises Fulfilled At Last January 25, 2026 Standing By His Word Lesson 4 Class Presentation Notes AAAAA

Background Scriptures:

Isaiah 40:1–2 (NASB95)

          1 “Comfort, O comfort My people,” says your God.

          2 “Speak kindly to Jerusalem;

And call out to her, that her warfare has ended,

That her iniquity has been removed,

That she has received of the Lord’s hand

Double for all her sins.”

2 Peter 3:9 (NASB95)

          9 The Lord is not slow about His promise, as some count slowness, but is

              patient toward you, not wishing for any to perish but for all to come to

              repentance.

Main Idea:

· God Always fulfills His promises right on time, always for our good.

Study Aim:

· As we wait for God's promises to unfold in His timing, let us respond with consistent faith, embracing practices of praise, prayer, and fasting, ensuring we recognize and celebrate His faithfulness.

Create Interest:

· This passage narrates the events surrounding Jesus' presentation at the temple, highlighting how Simeon and Anna both witness the fulfillment of God's promises through Jesus and respond with joy and praise. It emphasizes the importance of faithfulness in waiting for God's promises to come to fruition.

· Believers to remain hopeful in God's timing, reinforcing that even in waiting, God is actively working.  We are invited to engage in spiritual practices like praise, fasting, and prayer to prepare their hearts for God’s movement in their lives today.

Lesson in Historical Context:

· In the three primary Jewish ceremonies after His birth, on the 8th day and approximately one month later, Christ is revealed as the culmination of God's redemptive plan, the Messiah who fulfills the Old Testament prophecies. Through Simeon’s declaration and Anna’s testimony, we see Christ as the light to the Gentiles and the glory of Israel, underscoring the universal significance of Jesus' mission.

Bible Study:

Luke 2:22–24 (NASB95) Presenting with Purpose

22     And when the days for their purification according to the law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord

23     (as it is written in the Law of the Lord, “Everyfirstborn male that opens the womb shall be called holy to the Lord”),

24     and to offer a sacrifice according to what was said in the Law of the Lord, “A pair of turtledoves or two young pigeons.”

Historical note:  Jewish families went through several ceremonies soon after a baby’s birth: (1) Circumcision. Every boy was circumcised and named on the eighth day after birth (Leviticus 12:3; Luke 1:59–60). (2) Redemption of the firstborn. A firstborn son was presented to God one month after birth (Exodus 13:2, 11–16; Numbers 18:15–16). (3) Purification of the mother (Leviticus 12:4–8).[1]

What Jewish customs did Mary and Joseph observe after Jesus’ birth?

· Mary and Joseph observed three primary Jewish ceremonies following Jesus’ birth: circumcision on the eighth day, presentation of the firstborn son approximately one month later, and the mother’s purification ritual.[1]

· Jesus was circumcised and named on the eighth day after his birth[1], a practice rooted in covenant law. Every Jewish boy was circumcised on the eighth day after his birth. So sacred was that ceremony that it could be carried out even on a Sabbath when the law forbade almost every other act which was not absolutely essential; and on that day a boy received his name.[2] At this circumcision ceremony, he received the name Jesus, which the angel had given before his conception.[1]

· The presentation of the firstborn occurred one month after birth[1], fulfilling the requirement that every firstborn male be redeemed as a reminder that God had delivered the Hebrew people from Egypt.[2] He was Mary’s firstborn (Ex. 13:1–12). They had to pay five shekels to redeem the Redeemer who would one day redeem us with His precious blood (1 Peter 1:18–19). Their humble sacrifice would suggest that they were too poor to bring a lamb (2 Cor. 8:9). But He was the Lamb!

o Our Lord’s relationship with the Law is an important part of His saving ministry. 

§ He was made under the Law (Gal. 4:4);

§ Though He rejected man’s religious traditions, He obeyed God’s Law perfectly (John 8:46).

§ He bore the curse of the Law for us (Gal. 3:13)

§ He set us free from bondage (Gal. 5:1).[3]

· The third observance involved Mary’s ritual purification. According to Torah provisions, Mary was considered ritually unclean from childbirth through the thirty-third day following Jesus’ circumcision.[3] When Jesus was forty days old, Mary traveled with Joseph and the infant to Jerusalem’s Temple for her purification.[3] After forty days of separation, the parents brought offerings—a lamb for a burnt offering and a dove or pigeon for a sin offering—which the priest would sacrifice to declare the mother clean.[1] Mary offered two turtledoves, the offering designated for those with limited means, as atonement for her post-delivery ritual uncleanness.[3]

o Looking at little deeper: According to provisions in the Torah (Lev 12:1–5), Mary was considered to be ritually unclean from the time of the flow of blood during her delivery to the thirty-third day following the circumcision of her son. When Jesus was forty days old, Mary, with Joseph and her baby, went up from Bethlehem to the Temple in Jerusalem for her to be purified. Like most who visited the Temple, they likely entered the holy precinct through the Hulda Gates in the compound’s southern wall, where they had easy access to the public miqvehpools for cleansing their bodies from ritual impurities. After the requisite immersion, the young parents, with Jesus, proceeded to the Nicanor Gate on the Temple Mount platform, at the entrance of the Women’s Court (Mishnah, Tamid 5.6). It was there that Mary offered a sacrifice of two turtledoves—the offering of the poor—as atonement for her post-delivery ritual uncleanness (Lk 2:22–24; cf. Lev 12:6–8).At the same time Mary and Joseph formally presented Jesus to the LORD, fulfilling the Torah-command that all firstborn sons were to be given to God as a kind of first-fruit offering (Lk 2:22–23; Num 18:15–16; cf. Ex 13:1–2; Num 3:44–47; 1 Cor 15:23). Then, according to the provisions of the law, they “redeemed” him back to themselves (the verb is quite intentional) for the price of five sanctuary (i.e., Tyrian) shekels, the equivalent of about twenty days’ wages paid in a priceless transaction (Num 18:16). This was not an insignificant sum for the newlywed couple. (Jesus would be “purchased” for six times that amount later; Mt 26:14–16, 27:3–6.)[4]

· These steps were typical of devout Jewish parents[2], demonstrating that Mary and Joseph participated in the normal family traditions and festivals of their people, including synagogue attendance and annual journeys to Jerusalem.[4]

[1] James C. Galvin, Linda Chafee Taylor, and David R. Veerman, One Year with Jesus: 365 Daily Devotions Based on the Chronological Life of Christ (Linvingstone Corporation, 1994). [See here, here, here, here, here, here.] [2] Beth Moore, Jesus: 90 Days with the One and Only (Nashville, TN: B&H Books, 2007). [See here, here.] [3] Paul H. Wright, Rose Then and Now Bible Map Atlas with Biblical Background and Culture (Torrance, CA: Rose Publishing, 2012), 177. [4] John Cox, 99 Musings of a Dogeared Pilgrim: Daily Readings for Encouragement along the Way (Eugene, Oregon: Resource Publications, 2022). [See here.]

· This mirrors how believers today can actively engage in spiritual practices, such as prayer and fasting, to cultivate a faithful response to God's promises.

o Jesus' presentation at the temple was a precursor to the greater mission He would fulfill as the Messiah, reinforcing that God's timing and promises are always perfect.

Thoughts to soak on about Mary and Joseph:

· Joseph and Mary’s obedience to the law of God shines forth throughout the narrative of Christ’s birth. Giving Him the name Jesus in obedience to the angel’s command (Matt. 1:21), presenting Him in the temple, paying the fee required for a firstborn son, and Mary’s scrupulous observance of the law of purification demonstrate that they, like Zacharias and Elizabeth, “were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord” (Luke 1:6).

o That righteousness validates their confirming testimony to their Son, the Lord Jesus Christ.[5]

Luke 2:25–26 (NASB95) Awaiting with Anticipation

25     And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him.

26     And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.

· Verses 22–40 move Luke’s account forward by not only establishing the adherence of Jesus and his parents to the law but also showing that Jesus is the long-awaited Messiah and Savior. Whereas Roman law plays a role in the divine plan that Jesus should be born in Bethlehem, Jewish law plays a role in Jesus’ presentation in the Jerusalem temple. It is in the temple that an aged man and aged prophetess declare that Jesus is the promised Messiah.[6]

· He was waiting for the consolation of Israel. That is, waiting for the Messiah, who is called the consolation of Israel because he would give comfort to them by his appearing. This term was often applied to the Messiah before he actually appeared. It was common to swear, also, by “the consolation of Israel”—that is, by the Messiah about to come.[7]

Luke 2:27–28 (NASB95) Perceiving in the Spirit

27     And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law,

28     then he took Him into his arms, and blessed God, and said,

· When Jesus was brought to the temple, Simeon took Him into his arms and blessed God, recognizing the child as salvation prepared for all peoples. He blessed Jesus’s parents and told Mary that the child was appointed for the fall and rise of many in Israel, and that a sword would pierce her own soul.

· Simeon embodies the anticipation and faithfulness required as we await God's promises. You might consider adopting Simeon's posture of hope and expectation, remaining confident that God will fulfill His word.  God's Holy Spirit revelation to Simeon serves as a testimony of God's personal engagement in our lives.

o Like Simeon, Christians are called to hold unwavering trust in the certainty of God's timing and promises.

Luke 2:29–32 (NASB95) Proclaiming His Glory

29          “Now Lord, You are releasing Your bond-servant to depart in peace,

According to Your word;

30          For my eyes have seen Your salvation,

31          Which You have prepared in the presence of all peoples,

32          A Light of revelation to the Gentiles,

And the glory of Your people Israel.”

What did Simeon prophesy about Jesus?

· Simeon’s prophecy encompasses both consolation and conflict. When he held the infant Jesus in the temple, he declared that God’s “salvation” had arrived—one prepared “in the presence of all peoples,” functioning as “a light of revelation to the Gentiles” while bringing “glory” to Israel.  This oracle draws heavily from Isaiah, identifying Jesus as the messianic servant who would accomplish the promised new exodus salvation for God’s people.[1]

· Yet Simeon’s words also preview the division Jesus would bring within Israel.[1] He warned Mary that this child was “appointed for the fall and rise of many in Israel, and for a sign to be opposed,” adding that “a sword will pierce even your own soul.” This prophecy foreshadows that the Messiah would create a fundamental division within Israel with ultimate eschatological implications of judgment and resurrection.[1] Through Jesus, some in Israel would be exalted while others were brought low in their spiritual standing, and he would face opposition that would pierce Mary’s heart.[2]

· Simeon’s vision extended beyond what was granted to Zechariah—while Zechariah’s understanding focused on Israel’s future, Simeon incorporated the less frequent prophetic references to the Messiah’s mission to bring salvation to all humanity.[3] In the old covenant era Israel occupied the center of God’s attention, but in the new era, Israel’s Messiah would emerge as the Savior of all mankind—a light to the Gentiles who simultaneously brings glory to the nation from which he came.[3]

[1] Brian J. Tabb, After Emmaus: How the Church Fulfills the Mission of Christ (Wheaton, IL: Crossway, 2021), 68–69, 86. [2] Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020). [See here.] [3] Lawrence Richards, New Testament Life and Times (Cook Communications Ministries, 1994), 154.

· Observe Simeon's prophetic declaration, proclaiming Jesus as the light for Gentiles and glory for Israel, which emphasizes the universal scope of Jesus' mission.

· Consider praising God for the fulfillment of His redemptive plan through Christ. This reinforces the call for believers to respond to God's actions with praise, recognizing Jesus as the fulfillment of God's promises to all nations.

Luke 2:33–35 (NASB95) Preparing through Prophecy

33     And His father and mother were amazed at the things which were being said about Him.

34     And Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed—

35     and a sword will pierce even your own soul—to the end that thoughts from many hearts may be revealed.”

· This is becoming a story about suffering. Simeon is waiting for God to comfort Israel. Anna is in touch with the people who are waiting for the redemption of Israel. They are both living in a world of patient hope, where suffering has become a way of life. It now appears that God’s appointed redeemer will deal with this suffering by sharing it himself. Simeon speaks dark words about opposition, and about a sword that will pierce Mary’s heart as well[8]

· Focus on Simeon’s prophetic words to Mary, which include both the suffering and salvation to come. This duality reflects the reality of Christian life, where joy and challenges coexist.

· Embrace these complexities, trusting in God's greater plan.

o Understanding Jesus' journey can prepare us for lives of faith, knowing that suffering is part of God's redemptive purpose.

More thoughts to soak on relating to Mary and Joseph:

· Joseph and Mary were “amazed.” Luke will use the Greek term thaumazō [2296] often as he describes the reaction of witnesses to the miracles of Jesus. It carries the idea of wonder or astonishment.

· I am amazed that the couple was amazed. Each had received a personal visit from an angel bearing astounding news. They had experienced a virgin conception and birth. They knew they held the Messiah in their arms and had heard the report of the shepherds, how a host of angels split the heavens and filled the night sky with their praise of “Messiah God.” Yet Simeon’s song astonished them.

· Mary didn’t completely understand what had happened. In fact, the reality of God becoming a human would take the people who knew Jesus a lifetime to appreciate. We look back at them and wonder how they could be so slow to grasp the truth. But I’m sure if they could see into the future, they would marvel that we are not more amazed!

· After blessing the couple, Simeon prophesied the future of the Christ child.

o He would be both a blessing and a curse to individuals, depending upon how they regarded Him.

o He would cause some to fall as a stone of stumbling (Isa. 8:14–15),

o To others He would be a cornerstone (Isa. 28:16) upon which to build.

o He would become the means of destruction for those who oppose the redemptive plan of God,

o He would be the source of salvation for those who submit to Him.

· Simeon predicted the boy’s effect on Mary personally and on the nation as a whole.

o The Messiah’s death would be like a soldier’s sword to His mother,

§ It would divide the nation like a broadsword, separating true children of the covenant from unbelievers (cf. Matt. 10:34–39).[9]

Luke 2:36–37 (NASB95) Persisting through Fasting

36     And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage,

37     and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers.

Who was Anna the prophetess?

· Anna was a prophetess connected to Jesus’ infancy, identified as the daughter of Penuel from the tribe of Asher.[1] Her name, shared with the Old Testament Hannah, means “favor” or “grace.”[1] She belongs to a small group of biblical women bearing the prophetess title, alongside figures like Miriam, Deborah, and Huldah.[1] As a prophetess, she was constantly studying the Word of God that she might be approved of God and proclaim the unsearchable riches of His grace (see 2 Ti. 2:15; 4:2). The point is, Anna’s hope was in God; therefore, God blessed her greatly. God will always bless the person who hopes in Him.[10]

· Anna’s life was marked by extraordinary devotion. She married for only seven years before becoming widowed and remained unmarried for the rest of her life.[1] Most translations place her age at eighty-four when she encountered Jesus, though an alternative reading suggests she lived eighty-four years after her husband’s death, making her potentially over 104 years old.[1] Following her husband’s death, Anna dedicated herself entirely to the Lord, never leaving the temple in Jerusalem but spending her time worshiping, fasting, and praying.[1]

· This godly woman served God with total devotion. Anna’s close walk with God was shown by her lovefor Jesus, and her desire to tell othersabout Jesus (spoke of Him to all those who looked for redemption).

o Anna was a remarkable woman. As a widow she knew pain and loss, but had not become bitter. As an elderly woman she had not lost hope. Perhaps it was because she was a woman of worshipand a woman of prayer.[11]

· When Mary and Joseph brought the infant Jesus to the temple to fulfill Old Testament law regarding purification and presentation of the firstborn, Simeon first encountered the child and offered prophecy.[1] At that moment, Anna entered and immediately recognized Jesus as the long-awaited Savior, beginning to give thanks to God.[1]. Her decades of sacrifice and service culminated in this encounter with the Messiah she had waited for so long.[1]

[1] Got Questions Ministries, Got Questions? Bible Questions Answered (Bellingham, WA: Faithlife, 2014–2021). [See here, here, here, here, here, here, here, here, here, here, here.]

· Anna's consistent worship invites Christians to consider the value of steadfast faithfulness in their spiritual journey, emphasizing that God honors our commitment and devotion.

Luke 2:38 (NASB95) Praising with Proclamation

38     At that very moment she came up and begangiving thanks to God and continued to speak of Him to all those who were looking for the redemption of Jerusalem.

What did Anna do after seeing Jesus?

· Upon encountering Jesus in the temple, Anna immediately gave thanks to God and spoke about him to those anticipating Jerusalem’s redemption. (Luke 2:38) Her response involved two distinct actions that flowed from her recognition of the child as the promised Messiah.

· First, as someone devoted to prayer, she expressed gratitude[1]—a response that reflected her character. Her thanksgiving wasn’t dependent on her personal circumstances, but on her revelation of God.[2] This wasn’t a momentary exclamation but rather the natural overflow of a life oriented toward worship.

· Second, after seeing Jesus, Anna spoke a message of blessing to others.[3] Using an imperfect tense suggesting continuous action, she “kept speaking” of him.[4] She directed this proclamation toward a group in Jerusalem who had remained faithful and were looking for the Messiah to appear,[3] making her testimony particularly significant for those who shared her messianic hope.

· What’s striking about Anna’s response is that it wasn’t isolated or private. Following the example of the shepherds who made known what they had been told about Jesus, Anna likewise spoke of him to all those looking for redemption in Jerusalem.[1] Her witness, combined with Simeon’s, provided dual testimony to Jesus’s identity—a pattern significant in Jewish legal tradition where two witnesses establish truth.

[1] Robert J. Dean, Bible Studies for Life, Winter 2006-07, Herschel Hobbs Commentary (LifeWay Christian Resources, n.d.), 55. [2] Robert Fergusson, Jesus and ...: How God Works through Ordinary People (Hillsong | David C Cook, 2025), 46. [3] John G. Butler, Analytical Bible Expositor: Luke (Clinton, IA: LBC Publications, 2009), 51. [4] Robert J. Dean, Family Bible Study, Winter 2003-04 (LifeWay Christian Resources, 2004), 35.

· We are encouraged to follow her example in our communities, witnessing boldly about God’s faithfulness. The encouragement is to live out faith visibly and courageously, ensuring that our responses to God’s work in our lives shine as testimonies to His love and promises.

“Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord” (Ps. 31:24).

“Behold, the eye of the Lordis upon them that fear him, upon them that hope in his mercy” (Ps. 33:18).

“And now, Lord, what wait I for? my hope is in thee” (Ps. 39:7).

Grace and peace to you this day………

[1]James C. Galvin, Linda Chafee Taylor, and David R. Veerman, One Year with Jesus: 365 Daily Devotions Based on the Chronological Life of Christ(Linvingstone Corporation, 1994).

[2]William Barclay, ed., The Gospel of Luke, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1975), 24.

[3]Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 177.

[4]Paul H. Wright, Rose Then and Now Bible Map Atlas with Biblical Background and Culture (Torrance, CA: Rose Publishing, 2012), 177.

[5]John F. MacArthur Jr., Luke 1–5, MacArthur New Testament Commentary (Chicago: Moody Publishers, 2009), 171–172.

[6]Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Lk 2:22–40.

[7]Albert Barnes, Notes on the New Testament: Luke & John, ed. Robert Frew (London: Blackie & Son, 1884–1885), 22.

[8]Tom Wright, Luke for Everyone(London: Society for Promoting Christian Knowledge, 2004), 25–26.

[9]Charles R. Swindoll, Luke, vol. 3, Swindoll’s Living Insights New Testament Commentary (Carol Stream, IL: Tyndale House Publishers, Inc., 2017), 76–77.

[10]Leadership Ministries Worldwide, The Gospel according to Luke, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 41.

[11]David Guzik, Luke, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Lk 2:36–38.