Luke 2:21-40

Observations:

v. 21-24, Upon his eighth day, the God-man is given His name, Jesus, in keeping with the command of God through Gabriel. His parents keep to the laws given to the Israelites, laws regarding purification (for Mary?) and bringing the Child to Jerusalem to offer sacrifices to God (further clarification).

On the eighth day they came to circumcise the child (1:59). God commanded first Abraham and then the nation Israel to circumcise every male child on the eighth day (Gen. 17:9–14; Lev. 12:3). The procedure represented the child’s incorporation into God’s covenant community. Circumcision was generally viewed as essential for recognition as an authentic Jew (Phil. 3:5).

You will be with child and give birth to a son (1:31). This verse follows a common pattern of birth announcements and especially echoes Isaiah 7:14: “The virgin will be with child and will give birth to a son, and will call him Immanuel.”

You are to give him the name Jesus (1:31). “Jesus” is the Greek equivalent of the Hebrew Yeshua, or Joshua, and means “Yahweh saves.” Unlike Matthew (Matt. 1:21); Luke does not specifically refer to the meaning of the name.

Their purification according to the Law of Moses (2:22). The Old Testament required a forty-day period of purification for the mother after the birth of a son: seven days before the circumcision and thirty-three days after (Lev. 12:1–8). During this time, “she must not touch anything sacred or go to the sanctuary until the days of her purification are over” (12:4). At the end of this time, a sacrifice was made for her purification (see Luke 2:24). The reference to “their” purification is odd, since the Old Testament set out requirements only for the mother. It is possible that Joseph was rendered unclean during the birth process or, more likely, Luke refers to the family’s participation in both the purification and dedication ceremonies.

To present him to the Lord … as it is written … (2:22–23). The Old Testament law stipulated that every firstborn male, whether human or animal, was to be dedicated to the Lord. Firstborn animals were to be offered as a sacrifice. For humans the Lord took the Levites as his own tribe instead of the firstborn sons, but a redemption price of five shekels was to be paid. Nehemiah 10:35–36 suggests that this dedication of sons was generally done in the temple. Luke explains these requirements by alluding to Exodus 13:2, 12 in Luke 2:23: “Every firstborn male is to be consecrated to the Lord.” Some scholars have suggested that since no mention is made of Jesus’ redemption, he was not redeemed but wholly dedicated to the Lord, after the model of the child Samuel (1 Sam. 1–2). It is perhaps significant that there are echoes in this verse to 1 Samuel 1:24, 28 (cf. Luke 2:34, 40).

To offer a sacrifice … “a pair of doves or two young pigeons” (2:24). The quotation is from Leviticus 12:8, which concerns the sacrifice of purification for the woman, not the redemption of the firstborn. The woman was to offer a lamb and a pigeon or dove (12:6), or two doves or pigeons if she was poor (12:8). We have incidental evidence here that Joseph and Mary belonged to the lower economic classes.

v. 25-26, A holy man, Simeon, was in Jerusalem “looking for the consolation of Israel.” (?) He knew through the Holy Spirit that he was to see the Messiah before his own death.

Luke mentions that the Holy Spirit was upon him, that he was righteous and devout, that this revelation regarding the Messiah was through God the Holy Spirit Himself. Simeon was seriously a holy Israelite, a participant in the hesed of God.

v. 27-28, Coming to the temple in the Holy Spirit, (as a priest? another worshiper? *text does not clarify*), he takes the Child from the obedient parents and blesses God.

What a monumental moment it must have been for Simeon, to hold the very Child of his own salvation in his own arms.

v. 29-35, Simeon, blessing God, says that he now knows that he is being released to depart in peace, according to that God had spoken to Him. With his own eyes, he has seen God’s Salvation, prepared by God in the presence of all peoples. He notes the encompassing, inclusive nature of this salvation, a light of revelation to the Gentiles and the glory of God’s people Israel.

This leaves Joseph and Mary, note that Luke calls Joseph the father of Jesus, amazed. Simeon blesses them and says to Mary that Jesus is appointed for the fall and rise of many in Israel; He will be opposed, and Mary will experience soul-piercing grief, all for the purpose of exposing many hearts of man.

v. 36-38, An old prophetess, Anna, from the tribe of Asher (significance?) was there at the temple, for she never left, as she served day and night with fastings and prayers. At that moment (presumably with Simeon?), she came and began to give thanks to God, speaking of Him (God or the God-man? Likely Jesus, but check) to everyone looking for the redemption of Jerusalem.

v. 39-40, When Mary and Joseph were done, they returned home where Jesus continued to grow, becoming strong, increasing in wisdom, as the grace of God was upon Him.

Exegetical Idea/Big Idea:

So far we have an introduction that is hyping up the faithful, promise-fulfilling love of God. From the two accounts between a doubting old priest and a faithful young virgin, to the birth of a great prophet (Lk 7:28), the humble and lowly shepherds dropping everything upon the word given to them about the birth of their King and Messiah.

Now we see in Luke’s presentation of the Gospel that God is continuing to display His faithfulness through Mary and Joseph’s faithfulness.

This is manifested through Simeon and Anna.

God’s faithfulness is not contingent upon the faithfulness of His people, but Scripture is true to affirm that God shields the righteous with His favor (Ps 5:11-12)

Homiletical Idea

Our faithful obedience will be met with the faithfulness of God.

Liturgical Idea

What should we praise God for? (Rejoice)

Praise God for His faithfulness.

For His promise keeping, even in the matters that seem “small,” “trivial,” or “arbitrary”.

What should we confess to God? (Repent)

Unlike Mary and Joseph, we at times been disobedient in what the world may consider be the small, insignificant things.

Unlike Simeon, we at times have given up on the promises of God out of impatience.

Unlike Anna, we at times have not been wholly devoted to God.

What should we ask God for? (Request)

Strength to persevere in faithfulness (Ps 119:9-11)

What should we lift up to God? (Sacrifice)

At the very least, we owe to God a sacrifice of praise for His faithfulness, despite our own unfaithfulness.

What should we live out for God? (Service)

Let everyday be a day to partake in the faithful love of God through our own faithfulness to Him, our Master.

Intro:

Recap:

Luke 2:1-20,

In the political/geographical sphere of life, we see two small, seemingly insignificant figures embark on a tremendously important journey to partake in the fulfillment of God’s promises through His divine sovereignty.

This surprisingly brief narration on the birth of Christ is setting up the focus of Luke’s narrative: It isn’t merely that the Messiah has been born, but that Jesus, God in flesh, has finally come to save sinners!

This section presents a heavy focus on the message to the shepherds. God sends good news to some of the poorest, lowest of society. To the humble are given the privilege to go to the presence of the Savior.

God has come to save the poor and needy sinners of this world.

Shepherds were sent to an old manger to witness the Promise of salvation unfold. Likewise, we must go to this old book to partake in the Promise of salvation unfolded.

Like the shepherds, we must be willing to drop everything at the moment’s notice and pursue Him.

Prayer

Read Luke 2:21-40

Head- What does it mean?

(10-15 min.)

v. 21-40, Jesus Presented at the Temple

v. 21-24, Upon his eighth day, the God-man is given His name, Jesus, in keeping with the command of God through Gabriel. His parents keep to the laws given to the Israelites, laws regarding purification for Mary and bringing the Child to Jerusalem to offer sacrifices to God. (Note, this process took 40 days)

On the eighth day they came to circumcise the child (1:59). God commanded first Abraham and then the nation Israel to circumcise every male child on the eighth day (Gen. 17:9–14; Lev. 12:3). The procedure represented the child’s incorporation into God’s covenant community. Circumcision was generally viewed as essential for recognition as an authentic Jew (Phil. 3:5).

You will be with child and give birth to a son (1:31). This verse follows a common pattern of birth announcements and especially echoes Isaiah 7:14: “The virgin will be with child and will give birth to a son, and will call him Immanuel.”

You are to give him the name Jesus (1:31). “Jesus” is the Greek equivalent of the Hebrew Yeshua, or Joshua, and means “Yahweh saves.” Unlike Matthew (Matt. 1:21); Luke does not specifically refer to the meaning of the name.

Their purification according to the Law of Moses (2:22). The Old Testament required a forty-day period of purification for the mother after the birth of a son: seven days before the circumcision and thirty-three days after (Lev. 12:1–8). During this time, “she must not touch anything sacred or go to the sanctuary until the days of her purification are over” (12:4). At the end of this time, a sacrifice was made for her purification (see Luke 2:24). The reference to “their” purification is odd, since the Old Testament set out requirements only for the mother. It is possible that Joseph was rendered unclean during the birth process or, more likely, Luke refers to the family’s participation in both the purification and dedication ceremonies.

To present him to the Lord … as it is written … (2:22–23). The Old Testament law stipulated that every firstborn male, whether human or animal, was to be dedicated to the Lord. Firstborn animals were to be offered as a sacrifice. For humans the Lord took the Levites as his own tribe instead of the firstborn sons, but a redemption price of five shekels was to be paid. Nehemiah 10:35–36 suggests that this dedication of sons was generally done in the temple. Luke explains these requirements by alluding to Exodus 13:2, 12 in Luke 2:23: “Every firstborn male is to be consecrated to the Lord.” Some scholars have suggested that since no mention is made of Jesus’ redemption, he was not redeemed but wholly dedicated to the Lord, after the model of the child Samuel (1 Sam. 1–2). It is perhaps significant that there are echoes in this verse to 1 Samuel 1:24, 28 (cf. Luke 2:34, 40).

To offer a sacrifice … “a pair of doves or two young pigeons” (2:24). The quotation is from Leviticus 12:8, which concerns the sacrifice of purification for the woman, not the redemption of the firstborn. The woman was to offer a lamb and a pigeon or dove (12:6), or two doves or pigeons if she was poor (12:8). We have incidental evidence here that Joseph and Mary belonged to the lower economic classes.

Summarize:

Mary and Joseph follow the commands given to the Israelites, displaying a holy righteousness in these humble people. God knew who He was choosing to raise Jesus. A good example for parents, God looks at our faithfulness with an attentive eye.

v. 25-35

v. 25-26, A holy man, Simeon, was in Jerusalem “looking for the consolation of Israel.”

He was waiting for the consolation of Israel (2:25). The “consolation of Israel” comes from Isaiah 40, where the prophet announces Israel’s “comfort” (= salvation) after her exile. The phrase represents the salvation, peace, and forgiveness Israel will receive in the messianic era. It finds a parallel in the “redemption of Jerusalem” in 2:38.

He knew through the Holy Spirit that he was to see the Messiah before his own death.

Luke mentions that the Holy Spirit was upon him, that he was righteous and devout, that this revelation regarding the Messiah was through God the Holy Spirit Himself. Simeon was seriously a holy Israelite, a participant in the hesed of God.

v. 27-28, Coming to the temple in the Holy Spirit, (as a priest? another worshiper? *text does not clarify*), he takes the Child from the obedient parents and blesses God.

What a monumental moment it must have been for Simeon, to hold the very Child of his own salvation in his own arms.

v. 29-35, Simeon, blessing God, says that he now knows that he is being released to depart in peace, according to that God had spoken to Him. With his own eyes, he has seen God’s Salvation, prepared by God in the presence of all peoples. He notes the encompassing, inclusive nature of this salvation, a light of revelation to the Gentiles and the glory of God’s people Israel.

Your salvation, which you have prepared in the sight of all people (2:30–31). The reference to God’s salvation being seen by all people captures the thought of Isaiah 52:10: “The Lord will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God.” The plural noun “people” (laoi) here means Jews and Gentiles (contrast the singular laos in Luke 2:10). See the following verses for more allusions to Isaiah’s portrait of salvation.

A light for revelation to the Gentiles (2:32). Not only will the nations see God’s salvation, but Simeon now reveals that they will participate in it. He alludes to Isaiah 42:6 and 49:6, where Isaiah prophesies that the Servant-Messiah will bring salvation to the Gentiles as well as the Jews. This is the first indication in Luke’s Gospel that Israel’s salvation will extend to the Gentiles.

This leaves Joseph and Mary, note that Luke calls Joseph the father of Jesus, amazed. Simeon blesses them and says to Mary that Jesus is appointed for the fall and rise of many in Israel; He will be opposed, and Mary will experience soul-piercing grief, all for the purpose of exposing many hearts of man.

Summarize:

In God’s sovereignty, He uses the obedience of Mary and Joseph to interconnect with the prophetic promise given to Simeon. God’s grand, salvific intervention is overwhelmingly and surprisingly humble, but far-reaching to all people.

v. 36-38, An old prophetess, Anna, from the tribe of Asher (significance?) was there at the temple, for she never left, as she served day and night with fastings and prayers. At that moment (presumably with Simeon?), she came and began to give thanks to God, speaking of Him (God or the God-man? Likely Jesus, but check) to everyone looking for the redemption of Jerusalem.

A prophetess, Anna (2:36). Anna’s prophetic office places her in a category with such Old Testament worthies as Miriam (Ex. 15:20), Deborah (Judg. 4:4), and Huldah (2 Kings 22:14).The Talmud identifies seven Old Testament women as prophetesses: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther (b. Meg. 14a). Prophetesses are mentioned in the New Testament in Acts 2:17–18; 21:9; 1 Corinthians 11:5. “Anna” is the Greek equivalent of the Hebrew “Hannah,” Samuel’s mother (1 Sam. 1–2). This is significant in light of various allusions to Samuel’s dedication in the passage.

Of the tribe of Asher (2:36). Asher was one of the ten northern tribes of Israel, named after Jacob’s eighth son Asher. The reference to a northern tribe confirms that not all first-century Israelites were, strictly speaking, “Jews” (= from the tribe of Judah), and that members of other tribes had maintained their identity through the Babylonian exile.

v. 39-40, When Mary and Joseph were done, they returned home where Jesus continued to grow, becoming strong, increasing in wisdom, as the grace of God was upon Him.

Summarize:

Another prophetic voice is involved in this moment, coming from an old widow, who gives thanks to God and begins speaking of Jesus to those looking for the redemption of Israel.

Heart- Do I buy it?

(20-30 min)

What should we praise God for? (Rejoice)

Praise God for His faithfulness.

For His promise keeping, even in the matters that seem “small,” “trivial,” or “arbitrary”.

What should we confess to God? (Repent)

Unlike Mary and Joseph, we at times been disobedient in what the world may consider be the small, insignificant things.

Unlike Simeon, we at times have given up on the promises of God out of impatience.

Unlike Anna, we at times have not been wholly devoted to God.

What should we ask God for? (Request)

Strength to persevere in faithfulness (Ps 119:9-11)

What should we lift up to God? (Sacrifice)

Lift to Him our obedience

Our patience and trust

Our devotion

What should we live out for God? (Service)

Learn to abide in the faithfulness of God everyday.

Hands- So What? How then should I live?

(10-15 min)

Walk with God: What does abiding in God’s faithfulness look like personally in your walk with God?

Keep Christ first: What does abiding in God’s faithfulness look like personally when we keep Christ first?

Keep sin out of your life: What does abiding in God’s faithfulness look like personally when you are keeping sin out of your life?

Personally, it is pursuing the right things everyday, with a trust that He is the sovereign Lord who keeps His promises. From this paradigm, I live knowing that I am kept by God’s goodness in all circumstances.